Why does the Torah write "Peter Chamor" twice - once here, and once in Ki Sisa - 34:20?
Bechoros 5b: To confine the Din of Peter Chamor to a donkey whose mother is a donkey - to exempt a cow that gave birth to [something looking like] a donkey; and a donkey that gave birth to a [something looking like] a horse.
Why does the Torah write "Tifdeh" twice - once here, and once in Parshas Ki Sisa (34:20)?
Bechoros 10b: To teach us that one may redeem it a. immediately; 1 and b. irrespective of the value of the lamb.
As opposed to a Bechor Adam, whom one may only redeem after thirty days. See Torah Temimah, note 57.
What does the term "Seh" include?
Bechoros 12a: It includes male and female lambs (or goats), even if they are blemished, and even if they are more than one year old. 1
Bechoros 12a: Based on the Gezerah Shavah "Seh," "Seh" from Pesach, however, one may not redeem with a calf, a Chayah, a Shechted animal, a Tereifah (e.g. that has been fatally wounded by a beast of prey), an animal that is Kil'ayim, or a Coy (which is a Sefek Chayah, Safek Behemah). 2
Bechoros (ibid.): As opposed to a Korban Pesach, which must be an unblemished male within its first year. This is in spite of the Gezerah Shavah "Seh," "Seh" (See answer #2), because the Torah writes "v'Chol Bechor Behemah Tifdeh" twice - once here, and once in Ki Sisa - 34:20.
See Torah Temimah, note 58.
Why, out of all the non-Kosher animals, is only the donkey included in the Mitzvah of Pidyon?
Rashi #1 and Seforno (to 13:15): Because the firstborn Egyptians were comparable to donkeys. 1
Rashi #2: Donkeys assisted Bnei Yisrael by transporting their belongings as they left Egypt. 2
Oznayim la'Torah: Because every household owns a donkey - poor and rich alike. It is therefore easy and convenient to perform Arifah without undue Tza'ar Ba'alei Chayim. (As according to Oznayim la'Torah, the main symbolism of Peter Chamor is to recall the slaying of the Egyptian firstborn - only that we preferably redeem it instead. 3 )
Gur Aryeh: The Navi says, "... that which she had strayed in the land of Egypt... for their flesh is that of donkeys, etc." (Yechezkel 23:19-20). Seforno - See 13:15:2:1.
Rashi: As the Gemara states in Bechoros 5b - There was not a person in Yisrael who left Egypt with less than ninety laden donkeys. Also see 13:14:3:1*.
See 13:13:2.3:2*.
What is the status of the lamb and the donkey, after the owner has given the lamb to the Kohen?
Rashi: The lamb is Chulin; and the donkey is Mutar b'Hana'ah.
What is the meaning of "va'Arafto"? What is the underlying reason behind this Mitzvah?
Rashi: The owner breaks the back of the donkey's neck with a hatchet. He caused the Kohen a monetary loss; therefore he too must suffer a monetary loss.
Hadar Zekenim: "Va'Arafto" means (not to break its neck but) to make a sign to recognize it - lest he inadvertently benefit from it.
Oznayim la'Torah: See 13:13:2.3:2.
What if the owner prefers to break its neck than to redeem it?
Bechoros 13a: The basic Mitzvah is to redeem the donkey, and that of Arifah 1 is only b'Di'eved.
See Torah Temimah, who discusses the Machlokes Rambam and Ra'avad as to whether "breaking the neck of the donkey" is a Mitzvah or an Aveirah.
Is the owner permitted to benefit from the donkey after breaking its neck?
Bechoros 10b: We learn from the Gezerah Shavah, 'Arifah,' 'Arifah' from the calf of Eglah Arufah at the end of Parshas Shoftim, that it is Asur b'Hana'ah.
What is the underlying reason, a. behind the Mitzvah to redeem the firstborn donkey; and b. behind the breaking of the donkey's neck?
Oznayim la'Torah: The Mitzvah to redeem one's firstborn donkey commemorates the saving of the firstborn of Yisrael, none of whom died. Whereas the breaking of the donkey's neck commemorates the slaying of the Egyptian firstborn. 1
Oznayim la'Torah: And it is out of compassion that initially, Hashem did not command breaking the neck of every Peter Chamor.
When did the Mitzvah of redeeming the firstborn take effect?
Ramban: Only after they entered Eretz Cana'an. 1
Rashbam: Immediately after the Leviyim were chosen to replace the firstborn. 2
With regard to the children that would be born (refer to 13:11:1:1*).
Rashbam: As described in Bamidbar 3:47, and according to the specifications of the Pasuk in Bamidbar 18:16.
What are the implications of "v'Chol Bechor Adam b'Vanecha, Tifdeh?
Why did the Torah write redemption of sons in the same Pasuk as the redemption of Peter Chamor?
Moshav Zekenim, from Mechilta: They are equated, to teach that just like a Nefel exempts the next animal born from Bechorah, likewise regarding people.
QUESTIONS ON RASHI
Rashi writes: "Furthermore, [donkeys] assisted Bnei Yisrael in leaving Egypt; there wasn't a single Yisrael who didn't have many donkeys laden with Egypt's silver and gold!" Does one need to reward the donkey for bearing its burden?
Maharal (Chidushei Agados Vol. 4, p. 117, to Bechoros 5b): Conceptually, riding a donkey brings elevation to the rider. At Yetzias Mitzrayim, the Bnei Yisrael gained ascendency over the Mitzrim. They carried off Egypt's wealth - just as a master acquires that which belongs to the slave. Significantly, they did so on donkeys. Of all the non-kosher animals, only the firstborn of the donkey is sanctified; it is "Reishis" (first) in the sense of its simplicity. 1 (Thus, the Kedushah given to the Chamor is not a reward for its deed, but rather a fact of its nature).
I heard the following explanation for Maharal on this topic - Everything is comprised of Chomer and Tzurah. Chomer means potential; Tzurah is its actualization. For example, in a knife, the iron material is the Chomer, and the knife form is the Tzurah that material has taken. If so, Chomer is always first relative to Tzurah. Unlike Tzurah, which is a combination of factors, Chomer is simple. Hence, Maharal writes that the donkey (the Chamor) is materialistic (Chomer), simple, and is therefore "Reishis." Other species of animals each express unique characteristics (and man can then utilize each type towards his needs). The donkey has no character or unique quality of its own - other than subservience to its rider. It is "Pashut" - i.e. it lacks the complexity of Tzurah, rather, it is "Reishis" - raw material. When man controls a donkey, he gives Tzurah to its Chomer, and becomes uplifted himself. In this way, the Bnei Yisrael at Yetzias Mitzrayim gained ascendency over the materialistic Egyptians (see Shemos 1:1:2.8:1 and Shemos 1:1:2.9:1 and their notes). That is how they gained the Egyptians' wealth, which would be carried out on donkeys. This approach also explains why of all the non-kosher animals, only the donkey can have sanctity (as a Bechor) - as only that which is "Reishis" is fit for Kedushah; see 13:2:2.1:3 and its note. Also refer to Shemos 4:20:1.1, 12:30:2.1:1, and 12:30:2.2:2*. (EK)
