Midrash Tanchuma, Bo 11

Sanctify unto me all the firstborn (Exod. 13:2). This verse illustrates one of the thirteen rules by which the Torah is interpreted.12R. Ishmael’s thirteen hermeneutical rules; see also above, n. 10. A general statement requires a particular statement for its interpretation. Sanctify unto Me all the first born is the general statement which includes both male and female. Does this mean, however, that all firstborn, whether male or female, are to be considered as the firstborn? No, for Scripture adds: The firstling males that are born of thy herds and thy flock thou shalt sanctify (Deut. 15:19), thereby specifying males and not females. It may be possible to maintain on the basis of this verse that a fetus extracted by a Caesarean operation is also to be considered a firstborn. Hence the Scripture states: All that openeth the womb is Mine (Exod. 34:19). That is, a male that opens the womb (through natural birth). Both of men and beast. The firstborn of humans are likened to the firstborn of beasts. Just as the birth of a premature beast releases the one born after it from the law of the firstborn, so a firstborn human being, following a miscarriage, is released from the law of the firstborn. The Levites are not included in this commandment because they are not subject to the law of the firstborn whether of man or of beast.

A firstborn human must be redeemed when thirty days old;13Firstborn boys are redeemed through the pidyon ha-ben ceremony at the end of thirty days. As indicated above, those born by Caesarean section are exempt. if it survives less than this it is considered a premature child and is exempt from this regulation. The firstborn beast must be redeemed on the eighth day; if it survives less than this it is considered a premature birth. In reference to a human, it is written: And their redemption money—from a month old shalt thou redeem them (Num. 18:16), while in regard to beasts, it is written: But from the eighth day and henceforth it may be accepted (Lev. 22:27). That is, after one is able to lead it to the Temple, since it is said: And thither you shall bring your burnt offerings (Deut. 12:6). In the case of the firstborn of your flock and herds, Scripture says: Thou shalt redeem. This implies that one may redeem the offering from the priest whenever (he wishes). (But if that is so)14Etz Joseph omits the parenthesized words. Why does the Scripture say: Thou shalt sanctify to the Lord? So that you receive a reward for so doing. But even if you should not sanctify it, it is consecrated, nevertheless, to the Lord, since as Scripture says: It is mine. Why then does Scripture decree Thou shalt sanctify it? In order that you may be rewarded for doing so (voluntarily).

Similarly, though Scripture states: And the priests shall kindle wood upon it every morning (Lev. 6:5), it is written: And Lebanon is not sufficient fuel (Isa. 40:16). This was stated so that one might receive a reward for doing so. Similarly, it says: The one lamb thou shalt offer in the morning (Num. 28:4), though it has already been said: Nor the beasts thereof sufficient for burnt-offerings (Isa. 40:16). This indicates that you may receive a reward (for its observance). Let them make Me a Sanctuary that I may dwell among them (Exod. 25:8) may be explained in a like manner. Has it not been written already Do not I fill heaven and earth (Jer. 23:24)? This commandment was imposed upon you so that you would receive a reward (for building a Sanctuary). And Moses said unto the people: Remember this day (Exod. 13:3). Scripture states elsewhere: That thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life (Deut. 16:3). Does this mean that they were to remember it only during the day and not at night? Ben Zoma interpreted the verse That thou mayest remember the day when thou came forth … all the days of your life to mean that the days of your life refers to the daytime, while all the days of your life alludes to night time.

There shall be no leavened bread be eaten (Exod. 13:3). To cause another to eat unleavened bread is like eating it oneself. There shall no leavened bread be eaten, not it and not its monetary worth, it is forbidden to benefit from it. This day shall you go forth (ibid. 11). R. Yosé the Galilean said: From the fact that Scripture states: There shall no leavened bread be eaten, and adds immediately thereafter, this day you shall go forth (ibid., v. 11), you may deduce that the Israelites ate unleavened bread in Egypt on only one day. In the month of Abib. This is the perfect month, being neither to hot nor too rainy. Whence do we know that it is the perfect month? it is written here: The month of ripening (abib), and elsewhere it is written: God maketh the solitary to dwell in a house; He bringeth out the prisoners into prosperity (Ps. 68:7). And the word bekosharot (“prosperity”) refers only to the ideal month which is neither too hot nor too rainy (for the ripening of the harvest).15A play on words: bekosharot (“prosperity”) and kasher (“fitting”)

Another explanation of the word bekosharot. R. Jonathan said: It may be read as beki (“to cry”) and shirot (“to sing’), that is, for those who wept and for those who sang. The Egyptians wept because there was not a single home without death in Egypt, and the Israelites sang: The voice of rejoicing and salvation is in the tents of the righteous; the right hand of the Lord doeth valiantly (Ps. 118:15). Rabbi maintained that the Hebrew word bekosharot indicates that the Holy One, blessed be He, dealt charitably (kashirot) with the Israelites, for it is said: The rebellious dwell but in a parched land (Ps. 68:7). Although they were rebellious, He treated them charitably. In the month of Abib indicates that they began to intercalate the year at that time.16The leap year was introduced so that Passover would occur in the spring. See Etz Joseph on Tanhuma, Bo 11.

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