What are the implications of "Asher Yakrivu la'Hashem"?
Sifri: It precludes Chayos (which are not fit to go on the Mizbe'ach) from the Din of B'chor. And the ensuimg comparison of Beheimah to Adam teaches us that Ba'alei Mumin are included. 1
See Torah Temimah, note 47.
Why does the Torah juxtapose "Ach Padoh Sifdeh" to "Yih'yeh lach"?
B'choros, 51a: To teach us that the B'chor is only redeemed once the money reaches the hands of the Kohen, and that, prior to that, the owner is liable in the event that it gets lost.
What is "Ach" coming to preclude?
Bava Kama, 31b: It precludes a firstborn baby who is killed before thirty days from the Din of B'chor. 1
See Torah Temimah, note 49.
Why does the Torah not present B'chor Adam and B'chor Beheimah Teme'ah together (with one 'Padoh')?
Oznayim la'Torah: Because, whereas by B'chor Beheimah Teme'ah, the owner has the option of breaking the neck of the donkey, by B'chor Adam there is no alternative to redeeming it - which also explains the double Lashon "Padoh Sifdeh".
Sifri: The last "Tifdeh" teaches us that one redeems a firstborn donkey as soon as it is born - and not after thirty days, like B'chor Adam. 1
See Torah Temimah, note 56.
Why does the Torah use the double Lashon "Padoh Sifdeh"?
Oznayim la'Torah: Refer to 18:15:4:1.
Kidushin, 29a: To teach us that, if the father does not redeem his firstborn son, he is Chayav to redeem himself when he grows up. 1
Kidushin, 29a: To teach us that a woman is not Chayav to redeem her son - 'Whoever is Chayav to be redeemed is Chayav to redeem ... '. 2
Kidushin, 29a: To teach us that a woman is not Chayav to redeem herself - 'Whoever others are not obligated to redeem 3 is not obligated to redeem 'himself'.
What is the significance of the comparison of B'chor Beheimah Teme'ah to B'chor Adam?
B'choros, 4a: It teaches us that Kohanim and Levi'im, who are not Chayav to redeem their firstborn babies, are not Chayav to redeem their firstborn donkeys either.
B'choros, 4: It teaches us that just as in the desert, one lamb of a Ben Levi redeemed many firstborn donkeys of a Yisrael, 1 so too in future generations.
See Torah Temimah, note 54.