What is the connection between the Mitzvah of Pidyon ha'Ben, and entering Eretz Cana'an?
Rashi #1 and Ramban 1 : It teaches us that the Bechoros were not sanctified until Yisrael came to Eretz Cana'an.
Rashi #2: To inform Yisrael that if they observe the Mitzvah of Pidyon ha'Ben in the desert, they will merit to enter Eretz Cana'an and continue to observe it there. 2
Ramban: Pasuk 13:2 taught us that Hashem sanctified the current firstborn immediately after saving them from Makas Bechoros, to serve Him in whichever way He would command them. Following the Chet ha'Egel, however, He switched them for the Leviyim, ordering the Bnei Yisrael to redeem any extra ones (see Bamidbar 3:46). Pasuk 13:15 here discusses redemption of Bechoros that would be born later -- which would take effect only after they entered Eretz Cana'an.
Both explanations of Rashi are based on the Gemara in Bechoros 4b. The Ramban explains the Pasuk in Bamidbar 3:45 like Rebbi Yochanan (See R. Chavel's footnotes on the Ramban). See also Torah Temimah, note 52. (CF)
"As He swore to you and to your forefathers." When did Hashem swear to Bnei Yisrael, to give them Eretz Yisrael?
Rashi: In the beginning of Parshas Va'era - "V'Heiveisi Eschem... Asher Nasa'si es Yadi..." (6:8). Refer to Shemos 6:8:1:1, 6:8:1.1:1, and 6:6:1:2.
Ramban #1: Hashem swore this to the Avos, 1 to give it to us.
Ramban #2: The Word of Hashem is in itself a Shevu'ah, because He said it twice - in Parshas Shemos (3:8), and in Va'era (6:8).
Refer to 13:5:0.2:1 and its notes.
In the parallel section of "Kadesh Li," the verse mentions only the oath to the forefathers, "la'Avosecha" (13:5) Why does the Torah here insert the word "Lecha v'la'Avosecha"?
Oznayim la'Torah: Because verse 13:5 refers to before they circumcised and brought the Korban Pesach, at which point Hashem would have redeemed them (and given them Eretz Cana'an) on the merits of the Avos alone; whereas now, when they had already circumcised and brought the Korban Pesach, He did so on their own merits too.
Why does the Torah add, "u'Nesanah Lach"?
Rashi: To teach us that we should not treat Eretz Yisrael like an ancient heirloom, but (with a freshness) as if we just received it today.
Having stated in 13:5, that Yisrael will enter the land of the five nations, why here does it mention only the "Kena'ani"?
Hadar Zekenim: All the [Canaanite] nations are called by the name of their ancestor, Canaan.
What distinguishes this Parsha, "v'Hayah Ki Yevi'acha" (13:11-16), from the very similar Parsha of "Kadesh" (13:1-10), above?
Maharal: Refer to 13:2:151:1.
QUESTIONS ON RASHI
Rashi writes: "'As He swore unto you [and your forefathers]' - When did He swear 'to them' (i.e., to Bnei Yisrael in that generation)? [In the verse,] 'I shall bring you to the Land, [about which] I have raised My hand...' (6:8)." Mizrachi asks - But even that oath was only to the Avos -- as that very Pasuk concludes, "... to give it to Avraham, Yitzchak, and Yaakov"!
Gur Aryeh #1: The entire section of the four expressions of Geulah (6:6-8) constitutes an oath; it is introduced with the word "Lachein" (6:6), which is an expression of Shevu'ah. 1 Hashem said to them, 'I swear to the Bnei Yisrael [now] ... that I will give them the Land that I have [already] sworn to give to the Avos.'
Gur Aryeh #2: Hashem swore at the Bris Bein ha'Besarim, "To your offspring I have given this Land" (Bereishis 15:18 -- as well as other oaths to the Avos). This is considered an oath to Bnei Yisrael, despite that they had not yet been born. 2
Rashi writes: "Let [Eretz Yisrael] be in your eyes, as if He gave it to you -- today! Let it not be in your eyes as an inheritance from your ancestors." What is the significance of Eretz Yisrael, that we must always view it as new?
Gur Aryeh: Certain essential aspects of Torah are so important, that they cannot be pinpointed to one moment in time. 1 Rather, they are above time; they apply to all times equally. Other examples include - a. In every generation, a person must consider himself (or demonstrate) that he himself left Egypt (Pesachim 116b). b. We must treat our Torah study 2 as a new decree just issued that day (Rashi to Devarim 6:6).
As we learned above, that when Bnei Yisrael left Mitzrayim, it was at such a high level, as to be above time. That is why the Mitzvos of Pesach must be in haste; refer to 12:2:4.1:3**, 12:11:2.1, and to 12:15:155:3 with its notes.
Gur Aryeh: Chazal refer to Torah as "above the sun" (Shabbos 30b) and its time constraints.
