출애굽기 13:17의 Halakhah

On the seventh of Pesaḥ, the nights before the holiday, we sanctify it with Kiddush over the wine, and we do not need to say the blessing Sheheḥeyanu over the season. And here ¹ Pesachim 102b:5 is the proof. As it says there: Because Rav did not say that one recites the blessing over the season, learn from that that we are discussing the seventh day of Pesaḥ. Whatever wine he had, he already consumed, and does not have enough for two more cups. And the explanation for this is that the season is included within the pilgrimage. And we pray as on the first two days of Pesaḥ, for the evening and for the morning, but in the Musaf prayer we add to the verses of And you shall present ² Numbers 28:19-24, and we say, And on the seventh day a sacred gathering it will be for you, all laborious work you will not do.³ Numbers 28:25 And its offerings, etc. And we take out two Torah scrolls and read from And it was when he let them go⁴ Exodus 13:17 to For I am the LORD your healer ⁵ Exodus 15:26, since on the seventh day the Israelites of the exodus said the Song at the Sea. And the mafṭir reads from And you shall present to the end of the part⁶ Numbers 28:19-25, and concludes in Samuel, from And there was again fighting in Gath⁷ II Samuel 21:20 to the end of the song of David⁸ II Samuel 22:51, because it is a song, and it has language within it showing similarity to language of the exodus from Egypt, like Smoke went up from His nostrils⁹ II Samuel 22:9 or And he let loose bolts¹⁰ see II Samuel 22:9. And a minor translates it all into the Aramaic translation verse by verse, from And it was when he let them go¹¹ Exodus 13:17 and from the entire song, for this very day Israel crossed the sea, and the section is translated to publicize miracle. And just as it is our custom to translate the Torah into the Aramaic of Onkelos, so too we translate the Prophet into the Aramaic of Jonathan. And we also translate the readings on Atzeret that is to say, Shavuot, but not on the other festivals. On the eighth day we read Every firstborn to the end of the reading¹² Deuteronomy 15:19-16:17, and conclude with Isaiah, at That same day at Nob up to Shout and cheer¹³ Isaiah 10:32-12:6, because the downfall of Sanḥeriv was on Pesaḥ.

This commandment is practiced in every place and at all times by male Israelites, but not by females. As we have in our tradition that only a man who is obligated to [potentially] redeem himself is obligated to redeem his son; but not a woman, who is not [in the category of] redemption. The commandment is also not practiced by priests and Levites (Bekhorot 4a) from an a fortiori argument (kal vechomer): If they could exempt Israelites from redemption of the firstborn in the wilderness, it follows that they would exempt themselves. They, may their memory be blessed, also said that even a son of an Israelite who has relations with a priestess or a Levite woman and his son is from her is exempt from redemption (Bekhorot 47a); since the matter is dependent upon the mother, as Scripture made it dependent on exiting the womb. And one who transgressed this and did not redeem his son from when he is fit, that is after thirty days have passed [from his birth]; if he dies before he has redeemed him, he has violated this positive commandment, and woe unto him for he carries his sin upon his soul. And even though there is no specified time for this commandment, as any time after thirty days have elapsed is appropriate, still the wise of heart will grab commandments and perform them at the first available moment, and 'the desire of God will prosper in his hand.' And it seems that the father is always obligated to redeem his son. And even after the son matures, the commandment is incumbent on the father, as the verse states (Exodus 13:17), "And all the first-born of man, your sons you shall redeem" - behold, that the commandment is made incumbent on the father. And so does it seems in Kiddushin.