1)

What are the implications of "Ki Li Chol B'chor ... "?

1.

Rashi: It implies that when Hashem smote all the firstborn in Egypt, He took the Jewish firstborn under His Wing to protect them - thereby acquiring them, until they sinned by the Eigel, when He switched them for the Levi'im, who did not sin.

2.

Seforno: It implies that initially, the Bechoros were automatically destined to perform the Avodah, since they were the most honored members of their respective families.

3.

Bechoros. 4b: It teaches us that they sanctified the firstborn in the desert. 1

4.

Yerushalmi Megilah, 1:11: In conjunction with the Pasuk in Sh'mos, 12:12 "Vehikeisi Kol B'chor ... u've'Chol Elohei Mitzrayim E'eseh Shefatim," 2 it implies that before the Mishkan was erected, the Avodah was performed by the Bechorim.


1

In spite of the Pasuk in Bo Sh?mos, 13:11, which implies that the Mitzvah of Pidyon B?chor only took effect after they entered Eretz Yisrael. See Torah Temimah, note 7.

2

See Torah Temimah, note 8, who elaborates.

2)

Having written "Tachas Pitras Kol Rechem ... Lakachti osam Li" - in the previous Pasuk - why did Hashem add "Ki Li Kol B'chor bi'Venei Yisrael ... "?

1.

Oznayim la'Torah (in Pasuk 16): Hashem acquired the Bechorim for two reasons; 1. because a B'chor is instrinsically special - which explains why Ya'akov made a point of acquiring it from Eisav and why Ya'akov said to Reuven "Re'uven B'chori Atah ... : (before Hashem sanctified the Bechorim in Egypt); 1 2. before Makas Bechoros in Egypt, when He acquired them in order to save them from Makas Bechoros. 2


1

Oznayim la'Torah (Ibid.): It also explains why we find the term ?B'chor? used even wih regard to Nochrim - see for example, Vayeira Bereishis, 22:21 and Chayei Sarah Bereishis, 25:13.

2

See Oznayim la'Torah (Ibid.), DH 'Tachas Kol Pitras'.

3)

Why did Hashem find it necessary to acquire the firstborn to save them from Makas Bechoros?

1.

Seforno: Because they were not worthy of being saved from the 'band of evil angels' that attacked Egypt during Makas Bechoros; so Hashem sanctified them, thereby prohibiting them from performing any mundane work - in the same way as He forbade shearing and working with a firstborn animal - until it has been redeemed. 1

2.

Oznayim la'Torah: Because since once the destructive angel receives permission to destroy, he does not differentiate between Tzadik and Rasha, Hashem sanctified the firstborn of Yisrael - and the destructive angel has no jurisdiction over Hekdesh.


1

Seforno: As we saw in 3:45.

Sefer: Perek: Pasuk:

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