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Ishmael Brought Idols When Abraham Spared the Rod

Ishmael was fifteen when he brought the idols home to play with. Abraham was rich in cattle and silver, and sent him out with a loaf and a waterskin.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Fifteen Years Old and Playing With Idols
  2. He Went Out With a Loaf and a Waterskin
  3. David Walked Out of Jerusalem Barefoot
  4. Bathsheba Turned Her Son Over the Post
  5. The Scroll Went Up and Made a Complaint
Ishmael Brought Idols When Abraham Spared the Rod Click for full size

Fifteen Years Old and Playing With Idols

Ishmael was fifteen when he started bringing the figures home.

He had seen the neighbors do it and he liked the look of the thing, so he set them up somewhere in the house and played with them, and then he stopped playing with them and started bowing. Abraham saw all of it. He was fond of the boy and the boy was fond of him, and he never once took a rod to him or said a word about the figures, and the game went where a game like that goes.

Sarah was the one who walked in on it. Making sport, is what the record calls it, the same word Israel's own descendants would earn at the foot of a mountain, sitting down to eat and drink and getting up to make sport around a calf.

She went straight to her husband. "Throw out this slave woman and her son," she said. She was not thinking about Hagar. She was thinking about her own son, and about what a small boy copies.

It cut Abraham badly, and he did not obey her until God told him to. Listen to her voice, God said, in everything she tells you, which is how the household learned that in matters of prophecy the husband stood below the wife.

He Went Out With a Loaf and a Waterskin

Abraham got up early. He gave Hagar bread and a skin of water and sent the two of them into the desert of Beersheba.

The inventory is the whole story. This was a man very rich in cattle, in silver and in gold. He could have sent his own wife and his own son off with a herd, a driver, a purse, a tent. He sent them off with lunch. That is not a man dividing an inheritance. That is a man who cannot stand the sight of somebody anymore.

Ishmael grew up out there. When he was grown he took to sitting at the places where roads cross, waiting for travelers, and he robbed them and killed them, a wild ass of a man with his hand against every man and every man's hand against him.

It went the same way in the next generation. Isaac loved Esau and would not correct him either, and Esau ran five transgressions through one afternoon: a betrothed girl, a killing, a denial that the dead rise, a denial of the root of the whole thing, and a birthright sold cheap and then despised. Afterward he sat down to wait for his father's funeral so he could kill Jacob at the graveside. When Jacob ran for it, Esau went to Ishmael's house to learn more.

The Presence does not stay in a house with an idol's mark on it. As long as Lot lived with Abraham the word did not come, and it came the day Lot left. As long as Jacob lived under Laban's roof God said nothing to him at all, though He had promised to be with him, and the moment Jacob was ready to leave the voice came back: go home to the land of your fathers, and I will be with you.

David Walked Out of Jerusalem Barefoot

Absalom is what happens over a longer stretch.

David never once, in the whole of that boy's life, asked him why have you done this. Not once. So Absalom took ten of his father's concubines onto a roof in front of the city, and tried to kill his father, and put him on the road out of his own capital walking barefoot and crying with his head covered, and got thousands of Israelites killed in a wood to settle it.

Trouble in a man's own house is worse than the war of Gog and Magog. Of that war the psalm only asks why the nations are in an uproar. About a son, David wrote, LORD, how many are they that trouble me.

He did it again with Adonijah. His father had never grieved him a day in his life by asking why have you done so.

Bathsheba Turned Her Son Over the Post

Bathsheba did not make that mistake.

She bent Solomon over the whipping post and beat him with a rod, and she talked the whole time she was doing it.

"What, my son? And what, son of my womb? And what, son of my vows?"

Everybody knows your father fears God, she was saying, so if you go bad they will not say he failed. They will say you are my son and look what she raised. When the other women of your father's house fell pregnant they never went near the king again. I went to him, so what I carried would come out strong and well made. The rest of them made vows for a son fit to be king. I vowed for a son who would be wise in Torah and worthy of prophecy.

Then, still holding the rod: wine is not for kings. It is not for kings to drink wine or for princes to ask where the strong drink is. A man who has been handed every secret in the world does not sit down and get drunk.

He became wiser than any man alive.

The Scroll Went Up and Made a Complaint

And when Solomon was old his wives turned his heart, exactly the way she had told him it would happen.

So the Torah went up and lay down before the Holy One and said, Master of the Universe, Solomon has cancelled me. He has made me a forgery. You wrote in me that a king shall not multiply wives to himself, and he has a thousand. You wrote that he shall not multiply silver and gold, and he has made silver as common as stones in Jerusalem. You wrote that he shall not multiply horses, and he has forty thousand stalls of them.

The answer came back: Solomon and a thousand like him will pass off the face of the earth, and not one letter of you will be cancelled.

There is a rule about the firstborn: if a man's father did not redeem him, he has to go and redeem himself. Teaching works the same way. A son whose father never taught him has to sit down and teach himself. Ishmael was fifteen and had nobody. Solomon had a mother with a rod in her hand, and it bought him a lifetime, and not one hour more than that.


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Midrash Tanchuma, Shemot 1Midrash Tanchuma

Retold in our words. Read the original at the link below.Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension · CC-BY

1:1). Scripture states (elsewhere in allusion to this verse): He that spareth his rod hateth his son; but he that loveth him chastiseth him betimes (Prov. 13:24). Normally, if a man informs his friend that someone has beaten his son, the father would deprive the guilty person even of the source of his livelihood. Why, then, does Scripture state: He that spareth his rod hateth his son? This teaches you that whenever a man fails to chastise his son, that son will ultimately act wickedly, and he will come to despise him. We find this to be so in the case of Ishmael, who behaved fondly toward his father, who failed to chastise him, and he thus went astray. As a result, Abraham began to despise him, and drove him empty-handed from his home.

What had Ishmael done? When he was fifteen years old, he brought idols into his home, to play with and to worship as he had seen others do. As soon as Sarah saw the son of Hagar the Egyptian, whom she had borne unto Abraham, making sport (Gen. 21:9). The word sport refers only to practicing idolatry, as it is said: And the people sat down to eat and to drink, and rose up to make sport (Exod. 32:6). She said to him: Abraham, cast out this bondwoman and her son (Gen. 21:10), lest my son learn from his behavior.

And the thing was very grievous in Abraham’s sight because of his son. And God said unto Abraham: “Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah saith unto thee, hearken unto her voice” (ibid. 21:11–12). You learn from this verse that Abraham was subordinate to Sarah in matters of prophecy. Thereupon, Abraham arose up early in the morning, and took bread and a bottle of wine (ibid. v. 14). (This episode) teaches us that he hated Ishmael because he had gone astray, and as a result drove him and Hagar, his own wife, from his home empty-handed.

Do you believe that Abraham, concerning whom it is written: And Abraham was very rich in cattle, in silver, and in gold (Gen. 13:2), would have driven his own wife and son from his home, without clothes or food, silver or cattle (for any other reason)? This (episode) simply teaches us that after Ishmael went astray, he was no longer concerned about him. But if this is so, what is meant by And the thing was very grievous in Abraham’s sight on account of his son? It means that he was actually concerned (about the consequence of) Ishmael’s straying. You find that when Ishmael grew up, he would wait at the crossroads to murder and rob those who passed by, as it is said: And he shall be a wild ass of a man; and his hand shall be against every man (Gen. 16:12).

Another example of this is stated in Scripture: Now Isaac loved Esau (ibid. 25:28). Apparently, Esau went astray because his father failed to chastise him. As we have learned, the wicked Esau committed five transgressions in one day: he slept with a betrothed maiden, killed a man, denied the concept of resurrection, rejected the essential principle of religion (i.e. became an atheist), and despised the birthright. All of these transgressions are indicated either specifically in verses in Scripture or by analogy with other verses in Scripture (gezerah shavah). He longed for his father’s death, so that he might slay his brother, as it is said: Let the days of mourning for my father be at hand, then will I slay my brother, Jacob (Gen. 27:41). He compelled Jacob to flee from his father’s house, while he went to Ishmael’s home to learn evil ways from him, and to add to the number of his wives, as it is said: So Esau went unto Ishmael, and took unto the wives that he had Mahalath the daughter of Ishmael, Abraham’s son (ibid. 28:9).

Similarly, Absalom went astray because David failed to chastise and punish him. He tried to kill (his father), he slept with his father’s ten concubines, he forced his father to wander about barefoot and weeping, he brought about the slaughter of thousands of Israelites, and caused him innumerable trials, as it is written:, A psalm of David, when he fled from Absalom, his son (Ps. 3:1), and this is followed by: Lord, how many are mine adversaries become.

Degeneracy in a man’s house is considered far more grievous than the war between Gog and Magog. For with reference to the war between Gog and Magog it is written: Why are the nations in an uproar? (ibid. 2:1), but not: O Lord, how many are mine adversaries become.

David behaved similarly toward Adonijah. Because he did not reproach him or punish him he went astray, as it is written: And his father had not grieved him all his life in saying: “Why hast thou done so?” … and he was born after Absalom (I Kings 1:6). Was not Absalom actually the son of Micah, and Adonijah the son of Haggith? Why, then, does it say: And he was born after Absalom? To teach us that just as Absalom went astray because his father failed to chastise him, so did Adonijah, concerning whom it is written: And his father had not grieved him all his life (I Kings 1:2) by asking: “Why have you done such-and-such?” He went astray for the same reason. Hence Scripture states: He that spareth his rod hateth his son.

And he that loveth him chasteneth him betimes (Prov. 13:24). This alludes to Abraham, who punished Isaac, taught him the law, and guided him in his ways, as it is written of him: Because that Abraham harkened to My voice, and kept My charge (Gen. 26:5). And it is also written elsewhere: And these are the generations of Isaac, Abraham’s son: Abraham begot Isaac (ibid. 25:19). This teaches us that he resembled his father in every respect; in beauty, wisdom, strength, riches, and (the performance of) good deeds. You know this to be so from the fact that though Isaac, at the time of the sacrifice, was thirty-seven years of age, and Abraham was an old man, yet he bound him and tied him as though he were a sheep, and Isaac did not resist. Scripture states: And Abraham gave all that he had unto Isaac, but unto the sons of the concubines that Abraham had, Abraham gave gifts (ibid. v. 5); that is to say, he distanced them from Isaac (so that he would have undisputed possession of the land). Hence, And he that loveth him chasteneth him betimes.

Similarly, the verse And he that loveth him chasteneth him betimes alludes to Jacob. His father, Isaac, taught him the law and reprimanded him (as he studied) in the schoolroom, as it is said: And Jacob was a quiet man, dwelling in tents (ibid. v. 27). After he had absorbed everything his father could teach him, he left his father’s home to live in Eber’s home, where he continued to study the law. Therefore, he deserved to inherit the land of Israel, as it is written: And Jacob dwelt in the land of his father’s sojourning (ibid. 37:1). Our patriarch Jacob also punished and rebuked his sons, and taught them his customs and practices lest blemishes should appear in their character. Whence do we know this? From the fact that Scripture states: And these are the names of the sons of Israel: Reuben, Simeon, etc. (ibid. 25:13). Scripture equates them all. Hence, he that loveth his son chasteneth him betimes.

Likewise, He that loveth his son chasteneth him betimes refers to the righteous Bath-sheba, who rebuked her son, Solomon, as it is written: The words of king Lemuel, the burden wherewith his mother corrected him (Prov. 31:1). R. Yosé the son of Hanina posed the question: What is meant by The burden wherewith his mother corrected him? It means that Bath-sheba turned him over a whipping post and punished him by beating him with a rod. What did she say to him as she did this? What, my son? and what, O son of my womb? and what, O son of my vows? (Prov. 31:2). With these words she was saying to him: “Everyone knows that your father is a God-fearing man, and if you should go astray, they will say that you are my son, and I am responsible for what you are.” And what, O son of my womb? “When the other women of your father’s house became pregnant, they saw the king’s face no more, but I went to him so that I might have a well-formed and powerful son.” And what, O son of my vows? “All the other women of your father’s house vowed: I shall have a son fit for kingship, but I vowed: I will have a son wise in the knowledge of the law and worthy of prophecy.” Therefore she beat him and chastised him and said to him: It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes to say: “Where is strong drink?” (Prov. 31:4). That is to say, she was telling him: “What have you to do with kings who drink wine, become drunk, and say, O Lemuel, what is God to us? It is not for princes to say: Where is strong drink? (ibid.). Shall he, to whom all secrets of the world are revealed, drink wine and become drunk?” Therefore she chastised him, and He was wiser than all men (I (Kings 5:1)1).

It is taught that R. Simeon the son of Yohai stated: You find that the Holy One, blessed be He, bestowed three precious gifts upon Israel, but He gave them only through suffering: the law, the land of Israel, and the world-to-come. The law, for it is written: Happy is the man whom Thou instructest, O Lord, and teachest out of Thy law (Ps. 94:12). Concerning the land of Israel it is written: You shall realize that the Lord your God chastises you as a man chastises his son (Deut. 8:5). What is written afterward? For the Lord thy God bringeth thee into a good land (ibid. v. 7); and of the world-to-come it is written: For the commandment is a lamp, and the teaching is light, and reproofs of instruction are the way of life (Prov. 6:23). Every father who chastises his son increases the child’s love and respect for his father, as it is written: Chasten thy son, for there is hope; but set not thy heart on his destruction (ibid. 19:18). Hence, But he that loveth him chasteneth him betimes.

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Midrash Tanchuma, Vayetzei 10Midrash Tanchuma

Retold in our words. Read the original at the link below.Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension · CC-BY

And the Lord said unto Jacob: “Return unto the land of thy fathers” (Gen. 31:3). May it please our master to teach us whether an Israelite may light a candle with another candle upon which is engraved an idolatrous symbol? Thus did our masters teach us: An Israelite is forbidden to light a candle with another candle upon which an idolatrous symbol is engraved. This is in accordance with the verse And thou shalt not bring an abomination into thy house (Deut. 7:26). The Shekhinah (the Divine Presence) does not rest in a home in which there is an idolatrous symbol, as is said: In every place where I cause My name to be mentioned I will come unto thee (Exod. 20:21). A proof of this is that as long as Lot remained with Abraham, the Holy One, blessed be He, did not appear to him, but after Lot’s departure, He did reveal Himself to him. Whence do we know this to be so? R. Eleazar the son of Pedat said in the name of R. Yosé the son of Zimra: We know this from the verse And the Lord said unto Abraham (Gen. 13:14). When did this occur? After Lot departed from him (ibid.).

Similarly, as long as Jacob resided in Laban’s home, the divine word did not reveal itself to him, even though He had assured him: And, behold, I am with thee (Gen. 28:15). The Holy One, blessed be He, said: Since I must not profane My divine glory by entering the home of the wicked Laban, what shall I do? At the very moment he leaves him, I shall fulfill My promise and be with him. Jacob reflected upon this, saying to himself: Did He not promise me I shall not forsake thee (ibid.)? Thereupon the Holy One, blessed be He, replied: If you desire that I be with you, then depart from Laban’s house and Return unto the land of thy fathers, and to thy kindred, and I will be with thee (ibid. 31:13).

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Midrash Tanchuma, Vaera 5Midrash Tanchuma

Retold in our words. Read the original at the link below.Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension · CC-BY

And the Lord spoke unto Moses (Exod. 7:19). Scripture says elsewhere in allusion to this verse: Surely oppression turneth a wise man into a fool; and a gift destroyeth the understanding (Eccles. 7:7). Surely oppression turneth a wise man into a fool implies that when a wise man concerns himself with many matters, they confound his wisdom. And a gift destroyeth the understanding indicates that understanding of the Torah, which was placed as a gift in the heart of many (is destroyed). Oppression (osek) turneth a wise man into a fool implies that the scholar who occupies (ashak) himself (overmuch) with community problems forgets his learning. R. Johanan the son of Levi said: R. Judah the son of Pedayah taught me sixty laws concerning a grave which has been plowed over, and I have forgotten all of them because I occupied myself with the needs of the community. Hence, oppression turneth a wise man into a fool. Oppression turneth a wise man into a fool. The attention that Solomon devoted to insignificant matters led him astray. For it came to pass, when Solomon was old, that his wives turned away his heart with other gods (I Kings 11:4).

R. Hiyya the son of Abba declared: It would have been far better for Solomon to have been a cleaner of fish ponds, for then that verse could not have been written concerning him. What made him devote himself to so many things for which he had no need, and what were these things? The things of Agur the son of Jakeh; the burden. The man saith unto Ithiel, unto Ithiel and Ucal (Prov. 30:1): Why was he called Agur? He was called Agur because he stored up (anigur) knowledge of the Torah and wisdom, and the son of Jakeh because he rejected (hekiah) them. The man saith unto Ithiel is written because he would say: “God is with me” (iti-el), and I will be able (ukhal) to withstand temptation.” The Holy One, blessed be He, wrote in the Torah: Neither shall he multiply wives unto himself, that his heart turn not away; neither silver and gold … only he shall not multiply horses to himself, nor cause the people to return (Deut. 17:17, 16).

The names Ithiel and Ucal were written in that verse because he said: “I will multiply wives, but I still will not turn my heart away (Ithiel) from God; and I will multiply the number of my horses; but I will not cause the people to return.

R. Simeon the son of Yohai taught: The Mishnah (the earliest code of rabbinic law) Torah ascended and prostrated itself before the Holy One, blessed be He, and said: Master of the Universe, Solomon has abrogated me, and turned me into a fraud. You have written in me” Neither shall he multiply wives unto himself, neither silver nor gold, and he shall not multiply horses to himself, yet it is written: And Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen (I Kings 5:6). He also had many wives, as it is written: He had seven hundred wives, princesses, and three hundred concubines (ibid. 11:3), and much silver and gold, as it is said: And the king made silver to be in Jerusalem as stones (ibid. 10:27). The Holy One, blessed be He, replied: Solomon and a thousand like him will perish from the face of the earth, but not a single one of the letters within you will be negated. Who forced him to involve himself in so many things for which he had no need? Therefore, Oppression turneth a wise man into a fool.

Lest you believe that Solomon alone was guilty, Moses, our master, likewise concerned himself in many things and was confounded by them. When was that? When he went to Pharaoh, as it is written: And afterwards Moses and Aaron came (Exod. 5:1). R. Hiyya the son of Abba said: This was the day of Pharaoh’s reception, when all the kings came to crown him, since he was a cosmocrator. While they were placing the crown on his head, Moses and Aaron stood at the entrance to Pharaoh’s palace. His guards went to him and told him: “Two old men are standing at the door.” “Do they hold a crown in their hands?” he asked. “No,” the guard replied. “Then let them enter last,” he declared. When they finally stood before Pharaoh, he said: “What do you desire?” Moses replied: The God of the Hebrews has sent me to you to say: Let My people go that they may serve Me (Exod. 7:16). He retorted angrily: “Who is the Lord, that I should hearken unto His voice? Does He not know enough to send me a crown? With reference to the matter concerning which you have come, I know not the Lord (ibid. 5:2).”

R. Levi stated: He then took the list of gods and began to read: The god of Edom, the god of Moab, the god of Sidon, etc. And he said to them: “I have read the entire list, but the name of your God is not upon it.” R. Levi said: This may be compared to a priest who had a foolish servant. On one occasion, after the priest had left the city, his servant went to the cemetery to seek him. He inquired of the men loitering about: “Have you seen my master here?” They replied: “Isn’t your master a priest?”, he replied. “Fool,” they said, “who has ever seen a priest in a cemetery?” Moses and Aaron likewise rebuked Pharaoh, saying: “Fool, these gods that you mentioned are all dead, but the Lord, the true God, is a living God, the King of the Universe.” Pharaoh asked them: “Is He young or old? How many cities has He captured? How many provinces has He humbled? How long has He been King?” They replied: “The strength and power of our God permeates the world. He was before the world was created, and He will be at the end of all worlds. He fashioned you and placed within you the breath of life.” “What else has He done?” he asked. They replied: He stretched forth the heavens and the earth and His voice heweth out flames of fire (Ps. 29:7); He rends the mountains and breaketh in pieces the rocks (I (Kings 19:1)1); His bow is of fire; His arrows are flames; His spear is a torch; His shield is of the clouds; His sword is lighning; He formeth mountains and hills; covereth the mountains with the grass; the heavens with clouds; He bringeth down rain and dew, cạuseth plants to grow and fruits to ripen; He afflicteth the beasts; He formeth the embryo in the womb of the mother and bringeth it forth into the light of the world. He removeth kings and setteth up kings (Dan. 2:21). He said to them: “You have been speaking falsehood from the start! For I am the lord of the world, and I created myself and the Nile, as is written: The Nile is mine, I made it (Ezek. 29:3).” At that moment he gathered all the wise men of Egypt, and said to them: “Perhaps you have heard about the god of these?” They said to him: “We have heard that he is the son of wise men and the son of early kings.” The Holy One, blessed be He said: They call themselves wise men, but Me (they call) a son of wise men! By your life, I will destroy you for your wisdom, as is written: All the wisdom of Pharaoh’s advisers, their plans are foolish. How can you say to Pharaoh, “I am a son of wise men, I am the son of early kings? (Isa. 19:11). See what is written of them: The wisdom of his wise men and the understanding of his discerning men will be hidden (ibid. 29:14). He (Pharaoh) answered them (Moses and Aaron): “I do not understand what you are saying. Who is God that I should harken to His voice? (Exod. 5:2).” The Holy One, blessed be He responded: Evil one! Who is God? you asked. (With) who (mi) you will be plagued. Mi equals fifty in gematria. These are the fifty plagues which the Holy One, blessed be He, brought upon the Egyptians in Egypt. What does Scripture say regarding Egypt? The sorcerers said to Pharaoh: “This is the finger of God” (ibid. 8:15), and regarding the sea, what does (Scripture) say? Israel saw the great hand (ibid. 14:31). How many plagues did they suffer with a finger? Ten plagues. Calculate the five fingers on a great hand; each one corresponds to ten, hence fifty. Another interpretation: mi (“who”), switch the letters of mi (mem-yod)and you spell yam (yod-mem, “sea”); the Red Sea will inform you who God is. By your life! With your own mouth you will exclaim: ‘The Lord is righteous.’ You have said: I will not send, but tomorrow you will take hold of each of them by the hand and say: Go in peace, take even thy sheep and thy cattle, and the Egyptians were urgent upon the people, to send them out of the land in haste (ibid. 12:33). And thus it is said: And it came to pass, when Pharaoh had let the people go (ibid. 13:17).

Full source
Midrash Tanchuma, Bo 12Midrash Tanchuma

Translation of the source text.Midrash Tanchuma -- Torat Emet · Public Domain

"And it shall be when the LORD brings you to the land" (Exodus 13:5): of five nations, which are really seven. "As He swore" (Exodus 13:5). And where did He swear? To Abraham: "On that day the LORD made a covenant with Abram, saying: To your seed..." (Genesis 15:18). To Isaac: "Sojourn in this land, for to you and to your seed..." (Genesis 26:3). To Jacob: "the land on which you lie, to you I will give it" (Genesis 28:13). "And you shall perform this service" (Exodus 13:5). Just as the service that you performed in Egypt, so do it for the generations. And to us, where did He swear? "And I will bring you to the land concerning which I lifted up My hand" (Exodus 6:8). "To the land of the Canaanite" (Exodus 13:5). Why did Canaan merit that the land be called by his name? Because when he heard that Israel were coming, he cleared out the place. The Holy One, blessed be He, said to him: You cleared out the place; the land shall be called by your name, and I will give you a land as beautiful as your land. And which is it? This is Africa. "And He gives it to you" (Exodus 13:11): so that you should not say, I inherited it from my fathers.

"And you shall set apart (ve-ha'avarta) every opener of the womb to the LORD" (Exodus 13:12). The word "ha'avarah" means nothing other than setting apart. And so you find with inheritances: "And you shall transfer (ve-ha'avartem) his inheritance to his daughter" (Numbers 27:8). Shimon ben Azzai says: What does Scripture teach by saying "and you shall set apart"? Because it says: "whatever passes under the rod" (Leviticus 27:32), I might understand that even an orphaned animal is included. "Service" is stated here (Numbers 18:21). Just as there holiness does not take effect upon it except during its mother's lifetime, so too the "service" stated here, holiness does not take effect upon it except during its mother's lifetime. If so, just as here males, so too there males? Scripture therefore teaches, saying: "whatever passes under the rod," including both males and females. "And every firstling that an animal casts (sheger)" [understood as: that its mother sends forth prematurely]: it shall be exempt from the firstborn law, and the one that comes after it is not a firstborn.

"That shall be to you" (Exodus 13:12): excluding one who sells the fetus of his animal to a gentile. And as for one who buys the fetus of an animal from a gentile, one might think he would be obligated? Scripture therefore teaches, saying: "that is born among your cattle and your flock" (Deuteronomy 15:19). "The males shall be to the LORD." Rabbi Yose said: from here you learn that if a ewe that had not yet borne a firstborn gave birth and bore two males, and their heads came out together, both belong to the priest, as it is said: "the males shall be to the LORD" (Exodus 13:12). "And every firstling of a donkey you shall redeem with a lamb" (Exodus 13:13): and not with a calf, nor with a wild animal, nor with a slaughtered one, nor with a mixed breed, nor with a koy. The firstling of a donkey you redeem, but not other unclean beasts. And what is the meaning of "you shall surely redeem" (Numbers 18:15)? "Redeem" refers to the firstling of a donkey alone; "you shall redeem" teaches that one may consecrate an unclean beast for the maintenance of the Temple and redeem it from the consecration for Temple maintenance.

"And if you do not redeem it, you shall break its neck" (Exodus 13:13). We learn that the commandment of redemption takes precedence over the commandment of breaking the neck. And why does one break its neck? The Holy One, blessed be He, said: You destroyed the property of a priest; break its neck, and let your own property be destroyed, and you shall not derive benefit from it. And from where do we know that it is forbidden to derive benefit from it? "Breaking of the neck" is stated here, and "breaking of the neck" is stated regarding the heifer, as it is written: "And they shall break the heifer's neck there" (Deuteronomy 21:4). Just as the heifer whose neck is broken is forbidden for benefit, so too this is forbidden for benefit. "And every firstborn of man."

"Among your sons you shall redeem" (Exodus 13:13): a general statement. "At your valuation, five shekels of silver" (Numbers 18:16): a specification. There is in the general statement only what is in the specification. It then repeated and stated a general principle: "and every firstborn of man you shall redeem" (Exodus 13:13). A general statement, a specification, and a general statement: you may deduce only something similar to the specification. Just as the specification is explicitly a movable item, namely property that has no security in land, so too anything is a movable item, namely property that has no security in land. From here they said: with anything one redeems firstborn sons, except for slaves, deeds, and lands, which are property that has security in land. "Every firstborn of your sons." If a man had five wives, all of them virgins, and they bore firstborn males, he is obligated to redeem them. The Merciful One said "opener of the womb": they are firstborn for the priest but not for inheritance. And why did Scripture need to say "every firstborn of your sons you shall redeem" (Exodus 13:13)? To say that if his father did not redeem him, he is obligated to redeem himself. And from here you learn that a man is obligated to teach his sons Torah. If his father did not teach him, he is obligated to teach himself, by an inference from minor to major, from redemption.

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