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Numbers 3:13 - Divine claim on firstborn redemption.

Numbers 3:13 - במדבר 3:13

Hebrew Text

כִּי לִי כָּל־בְּכוֹר בְּיוֹם הַכֹּתִי כָל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם הִקְדַּשְׁתִּי לִי כָל־בְּכוֹר בְּיִשְׂרָאֵל מֵאָדָם עַד־בְּהֵמָה לִי יִהְיוּ אֲנִי יְהוָה׃

English Translation

because all the firstborn are mine; for on the day that I smote all the firstborn in the land of Miżrayim I hallowed to me all the firstborn in Yisra᾽el, both man and beast: mine shall they be: I am the Lord.

Transliteration

Ki li kol-bekhor b'yom hakoti kol-bekhor b'eretz Mitzrayim hikdashti li kol-bekhor b'Yisrael me'adam ad-behema li yihyu ani Adonai.

Hebrew Leining Text

כִּ֣י לִי֮ כׇּל־בְּכוֹר֒ בְּיוֹם֩ הַכֹּתִ֨י כׇל־בְּכ֜וֹר בְּאֶ֣רֶץ מִצְרַ֗יִם הִקְדַּ֨שְׁתִּי לִ֤י כׇל־בְּכוֹר֙ בְּיִשְׂרָאֵ֔ל מֵאָדָ֖ם עַד־בְּהֵמָ֑ה לִ֥י יִהְי֖וּ אֲנִ֥י יְהֹוָֽה׃ <span class="mam-spi-pe">{פ}</span><br>
כִּ֣י לִי֮ כׇּל־בְּכוֹר֒ בְּיוֹם֩ הַכֹּתִ֨י כׇל־בְּכ֜וֹר בְּאֶ֣רֶץ מִצְרַ֗יִם הִקְדַּ֨שְׁתִּי לִ֤י כׇל־בְּכוֹר֙ בְּיִשְׂרָאֵ֔ל מֵאָדָ֖ם עַד־בְּהֵמָ֑ה לִ֥י יִהְי֖וּ אֲנִ֥י יְהֹוָֽה׃ {פ}

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Parasha Commentary

The Sanctity of the Firstborn in Israel

The verse (Bamidbar 3:13) establishes the unique status of the firstborn in Israel as belonging to Hashem. This sanctification stems from the Exodus from Egypt, where Hashem spared the Israelite firstborn while striking down the Egyptian firstborn. Rashi explains that this verse serves as the foundation for the mitzvah of pidyon haben (redemption of the firstborn son), as the firstborn were originally designated for priestly service until the incident of the Golden Calf, after which the Levites took their place.

Twofold Sanctification

The Ramban notes that the verse mentions two aspects of sanctification:

  • Historical Sanctification: Occurred during the Exodus when Hashem distinguished between Egyptian and Israelite firstborn.
  • Ongoing Sanctification: The perpetual status of firstborn Israelites as consecrated to Hashem.

Human and Animal Firstborn

The Mechilta emphasizes that the verse explicitly includes both human and animal firstborn, teaching that:

  • Human firstborn sons require redemption through pidyon haben (as per Shemot 13:13).
  • Kosher animal firstborns (bechor) must be given to the Kohen and may only be eaten under specific conditions (Bamidbar 18:17-18).

Theological Significance

The Sforno explains that this mitzvah serves as an eternal reminder of:

  • Hashem's exclusive mastery over life and death
  • The special providence shown to Israel during the Exodus
  • The ongoing relationship between Hashem and the Jewish people

Practical Halachic Implications

The Shulchan Aruch (Yoreh De'ah 305) details the laws derived from this verse:

  • The obligation to redeem firstborn sons from a Kohen
  • The prohibition against deriving benefit from unredeemed firstborn animals
  • The requirement to treat firstborn animals with special sanctity

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Bekhorot 4b
The verse is discussed in the context of the sanctity of firstborns and the laws pertaining to them.
📖 Pesachim 96b
The verse is referenced in a discussion about the Exodus from Egypt and the sanctification of the firstborn.

Frequently Asked Questions

Q: What does Numbers 3:13 mean when it says 'all the firstborn are mine'?
A: This verse means that after Hashem struck the firstborn of Egypt during the final plague, He sanctified (set aside) all Jewish firstborn males—both human and animal—as belonging to Him. This is a reminder of how Hashem spared the Jewish firstborn during the Exodus (Rashi on Numbers 3:13).
Q: Why did Hashem claim the firstborn of Israel as His own?
A: Hashem designated the firstborn as His because they were saved during the plague of the firstborn in Egypt. Originally, they were meant to serve in the Mishkan (Tabernacle), but after the sin of the Golden Calf, this role was given to the Levites instead (Midrash Tanchuma, Bamidbar 5).
Q: How does the concept of firstborn holiness apply today?
A: Today, Jewish firstborn males (bechorim) are still considered holy, and a Pidyon HaBen (redemption ceremony) is performed when applicable (30 days after birth) to 'redeem' them from a Kohen, as a reminder of their original sanctity (Rambam, Hilchot Bikkurim 11:1).
Q: What is the difference between human and animal firstborns in this verse?
A: Human firstborns were to be redeemed (through Pidyon HaBen), while kosher animal firstborns (like sheep or cows) were given to the Kohanim as sacrifices in the Temple. Non-kosher animal firstborns (like donkeys) were either redeemed with a lamb or had their necks broken (Exodus 13:13, Mishnah Bekhorot 1:1).
Q: Why does the verse mention 'I am the Lord' at the end?
A: The phrase 'I am the Lord' emphasizes that this commandment comes directly from Hashem and is an eternal covenant, reminding us of His authority and the Exodus miracle (Rashi on Numbers 3:13).