This Verse Illustrates One of the Thirteen Rules by Which the Torah Is

"Sanctify to Me every firstborn" (Exodus 13:2). This is one of the thirteen principles by which the Torah is expounded: a general statement that requires a specification. "Sanctify to Me every firstborn" is a general statement that includes both males and females. One might think that whatever is born first, whether male or female, would be a firstborn? Scripture therefore teaches, saying: "Every firstborn... the male you shall sanctify" (Deuteronomy 15:19). A male and not a female. One might think that one born by Caesarean section would be a firstborn? Scripture therefore teaches, saying: "every opener of the womb" (Exodus 13:2), meaning that there must be a male that opens the womb. "Among man and among beast" (Exodus 13:2). This compares the firstborn of man to the firstborn of a beast: just as with a beast a stillbirth is exempt from the law of the firstborn, so too with a man it is exempt. Excluded are the Levites, who have neither a firstborn of man nor a firstborn of beast. A firstborn of a human being: from thirty days old one is obligated to redeem him; less than this, it is a non-viable birth. A firstborn of a beast: eight days; less than this, it is a non-viable birth. It is written, "And those that are to be redeemed of them, from a month old you shall redeem" (Numbers 18:16). And concerning the beast it is written: "And from the eighth day onward it shall be acceptable" (Leviticus 22:27). One might think that he should bring it to the Chosen House, as it is written, "And you shall bring there... the firstlings of your herds and of your flocks" (Deuteronomy 12:6). Scripture therefore teaches, saying: "you shall redeem." In any place that he wishes, he may redeem it from a priest. If so, what does Scripture teach by saying "you shall sanctify" (Deuteronomy 15:19)? Sanctify it so that you may receive reward. If you did not sanctify it, it is nonetheless holy, as it is said, "it is Mine," in any case. If so, what does Scripture teach by saying "you shall sanctify"? So that you may receive reward for it. In a similar manner you may say: "And the priest shall kindle wood upon it every morning" (Leviticus 6:5). But is it not written: "And Lebanon is not sufficient for fuel" (Isaiah 40:16)? Rather, it is so that one may receive reward. Similarly: "The one lamb you shall offer in the morning, and the other lamb" (Exodus 29:39). But is it not written, "And its beasts are not sufficient for a burnt offering" (Isaiah 40:16)? Rather, it is so that one may receive reward. Similarly: "And they shall make Me a sanctuary" (Exodus 25:8). But is it not written: "Do I not fill the heavens and the earth?" (Jeremiah 23:24). Rather, it is so that one may receive reward. "And Moses said to the people: Remember this day" (Exodus 13:3). And it says: "so that you may remember the day of your going out" (Deuteronomy 16:3). Now is it during the day that one mentions it and not at night? This is the exposition that Ben Zoma expounded: "so that you may remember the day of your going out... all the days of your life." "The days of your life" means the days; "all the days of your life" includes the nights. "No leavened bread shall be eaten" (Exodus 13:3). This makes the one who feeds it like the one who eats it. "It shall not be eaten": neither it nor its monetary value, and it is forbidden to derive benefit from it. "This day you are going out." Rabbi Yose the Galilean says: What does Scripture teach by saying "No leavened bread shall be eaten" and placing next to it "this day"? It teaches that Israel ate unleavened bread for one day in Egypt. "The month of spring" (Exodus 13:4): the month that is fit for you, with neither sun nor rains. And from where do we know that it is fit? It is written here "the month of spring," and it is written elsewhere: "God settles the solitary in a home, He brings out prisoners into prosperity" (Psalms 68:7). "Prosperity" (ba-kosharot) means none other than a month that is fit (kasher), with neither sun nor rains. Another interpretation: "into prosperity" (ba-kosharot). Rabbi Yonatan said: weeping (bekhi) and songs (shirot) [reading the word as two words]: these weep and those sing. The Egyptians weep, "for there was no house where there was not one dead" (Exodus 12:30); and Israel sing, "The sound of joyful song and salvation is in the tents of the righteous; the right hand of the LORD does valiantly" (Psalms 118:15). Rabbi says: "into prosperity" (ba-kosharot): the Holy One, blessed be He, dealt with Israel in fitting manner (kashrut), as it is said: "yet the rebellious (sorerim) dwell in a parched land" (Psalms 68:7). "Rebellious" is written, and so they indeed were, except that He dealt with them in fitting manner. "In the month of spring": they began to intercalate the years.