1. Vihi Noam:[1]
When Yom Tov falls on a weekday, including if it falls on Erev Shabbos, the entire[2] prayer of Vihi Noam is customarily omitted on the Motzei Shabbos directly prior to the Holiday.[3] Thus, on the Motzei Shabbos which precedes Shavuos, Vihi Noam is omitted.
| The value of time the days preceding Shavuos:[4]
The Rebbe notes of the Rebbe Rayatz that the period of time during the days preceding Shavuos were utterly precious to him and were hence used wisely.
Shabbos Achdus:[5] In 1986 the Rebbe requested a personal request that all communities have a Farbrengen during Mincha of Shabbos Parshas Bamidbar, which was Shabbos Mivarchim Sivan. This is done due to the spirit of Matan Torah when we were one nation, united with one heart and one soul. |
1. Counting Jews:[6]
The prohibition: It is forbidden to count Jews [in numbers such as 1, 2, 3 etc].[7] [This applies whether one is counting an individual group of Jews or is counting the Jewish people as a whole, such as for census taking.[8] Rebbe Elazar says that anyone who counts the Jewish people transgresses a negative command [of the prophets[9]]. Rav Nachman Bar Yitzchak says he transgresses two negative commands [of the prophets].[10] It is disputed as to whether this prohibition of counting the Jewish people is of Biblical or Rabbinical status.[11]]
For non-census taking purposes: The above prohibition applies even if one intends to do so for [an external purpose, such as for] the sake of a raffle, in which a certain amount and number have been chosen [to win the prize, and he wants to count the people for the sake of knowing who will win the prize]. [It goes without saying that it is forbidden to count them for the sake of census taking.]
For the sake of a Mitzvah:[12] It is forbidden to count Jews even for the sake of a Mitzvah [such as to count how many people are around for a Minyan].
How to count in a permitted way:[13] [The above prohibition is only against counting people directly, however, one may count an external item, such as body parts or items that each person has. Thus, for example, if one wants to make a raffle] he may ask them to stick out their fingers and then count the fingers. [Likewise, to count for a Minyan one may count the number of shirts/hats in the room, and the like. However, some Poskim[14] rule the allowance to count fingers, or any other item on the person, only applies for the sake of a Mitzvah. Practically, the custom of Jewry is to count Jews for a Minyan by reciting the verse[15] of “Hoshia Es Amecha” as it contains exactly ten words.[16] Alternatively, one can say the verse[17] of “Ani Berov Chasdecha” to count for a Minyan, as this verse also contains ten words and is Segula against Ayin Hara.[18] Alternatively, one can say the verse[19] “Veani Sefilasi.”[20] Alternatively, one can say the verse “Veshinantam Livanecha.”[21] Counting through a Pasuk is also symbolic in giving the count a connection to the Torah and Moshe Rabbeinu, who was appointed as the first census taker of the Jewish people.[22]]
Summary:
It is forbidden to count Jews even for the sake of a Mitzvah, even if it is not for a census taking purpose. It is permitted to count an external item held by each person, such as a finger or shirt, and thus know the number of people in the group. Nonetheless, this form of counting should only be reserved for the sake of a Mitzvah. It is permitted to count for all purposes without using numerical values, as explained in the Q&A below. Practically, the custom is to count using a Pasuk in the Torah, customarily using the verse of Hoshia Es Amecha.
Q&A
May one count Jews that are not in one’s presence?[23]
Some Poskim[24] rule it is permitted to do so. Other Poskim[25] rule it is forbidden to do so.
Q&A on non-verbal forms of counting
May one count Jews in writing?[26]
It is forbidden to count Jews even in writing.
May one count Jews in one’s thought?
Some[27] write it is forbidden to count even in one’s mind. Other Poskim[28], however, rule it is permitted to do so.
Q&A on counting in an irregular fashion and without numerical values
What forms of counting are prohibited?[29]
It is only forbidden to count in the regular form of numerical values, such as saying 1,2,3. However, if one avoids using the normal form of numerical values, then even though he ends up knowing the total number of people through the method he decided to count with, it is permitted to be done. The following as some examples of this:
May one count Jews by saying “not 1, not 2 etc?”[30]
Yes. This is a valid alternative to counting the men for a Minyan, instead of saying the Pasuk, [as it is not the normal way of counting].[31]
May one count downwards by saying 10, 9, 8, 7?
Seemingly it is permitted to do so as it is not the normal way of counting.
May one count 2, 4, 6, 8?
One may not do so if he is including an equal number of people in that count. However, if he counts each person as 2, and hence says for five people he counts 2, 4, 6, 8, 10 and divides it by 2 to know the correct number, then seemingly it is permitted to do so.
May one count Jews in letters, such as Alef, Beis?[32]
One may not count Jews using the Hebrew Alef Beis, as it is considered a synonym for a number and contains a numerical value. [However, seemingly one may count using the English ABC’S as they are not considered a number at all.]
Q&A on counting Jews with non-Jews
May one count Jews and non-Jews together?
Some Poskim[33] rule it is permitted to do so. Other Poskim[34] however rule it is forbidden to do so.
May one take part in the census taking of a country/state/county?
Some Poskim[35] rule it is forbidden to take part in the census taking periodically done by governments even if both Jews and gentiles are being counted as part of the general population. Other Poskim[36], however, rule it is permitted to do so if one simply fills out a questionnaire.[37]
2. I heard a rumor that in the future era, the firstborn’s will become the new Kohanim who will serve in the temple and the Kohanim will longer serve. Is this true?
There are indeed sources which make such a claim and so was famously written by the Arizal in Sefer Hagilgulim, the Or Hachaim Hakadosh, and the Alter Rebbe who writes that not only will the priesthood return to the firstborns, but it will return to the firstborns of the mother and not the firstborns of the father, unlike the law today that we follow the father for lineage of priesthood. However, this matter is not mentioned in the Talmud or Rishonim, and is seemingly based on the debate regarding whether the Kohanim received their appointment at the time of Matan Torah, which would make it seem unchangeable in the future, being that the Torah is eternal [Opinion of Rebbe]. Or, if the appointment occurred only later prior to the building of the tabernacle, and until that point, it was indeed the firstborn’s who offered the sacrifices [Opinion of Rebbe Yehoshua Ben Karcha]. The Or Hachaim Hakadosh adds that indeed both the Bechoros and Levi’im will serve together as Kohanim.
Sources: Sources which write that will return to Bechoros: Sifri Behalosecha; Yalkut Shimoni Remez 364; Sefer Hagilgulim 23; Or Hachaim Hakadosh Bereishis 49:28; Bamidbar 3:45; Ahavas Yonason of Reb Yonason Eibashitz Haftoras Emor; Mamarei Admur Hazakein 5572 p. 128 “However, we find a clear proof of this matter from the fact that in the future, the firstborn will be Joseph, whereas now the firstborn is Reuben, not Joseph. As it is written about Joseph, “His firstborn bull,” etc., which refers to the future. For this reason, in the future, the service will be performed by the firstborns and not by the Kohanim, as it is known that the service initially belonged to the firstborns when they left Egypt, as it is written, “Sanctify for Me every firstborn, the first opening of every womb,” etc. This sanctification was for service, as it is written, “For Me, you sanctified every firstborn,” etc. However, because of the sin of the Golden Calf, the service was taken away from the firstborns and given to the Kohanim, the sons of Aaron. But in the future, the service will return to the firstborns as before. However, it will not be like the current law of firstborns, which is only to the father, just as the current Kohanim are only from the sons of Aaron according to their families and father’s house, as it is written. Thus, a Kohen whose father was a Kohen is fit for priesthood, not if his mother was a Kohenet. But in the future, the firstborns will not be associated with their father’s house to be considered firstborn only to the father, but rather to the mother, as it is written, “Sanctify for Me every firstborn, the first opening of every womb,” which refers specifically to the mother. If one is a firstborn to the mother, even if not to the father, he is fit for service. If a man has several wives, and each has a firstborn son, all are fit for service. However, in terms of inheritance, only the firstborn to the father takes a double portion, as he is considered the first of his strength and has the right of the firstborn regarding inheritance. Yet for service, it does not require being the first of his strength, but being the first opening of the womb.”; Mamarei Admur Haemtzai Devarim 2:594; Or Hatorah Mikeitz p. 686; Sources which imply that will remain with Kohanim: Yuma 5b; Taanis 17a; Sanhedrin 22b;The dispute regarding when they began the Kehuna: Zevachim 116b; Midrash Raba Naso 6; Encyclopedia Talmudit Vol. 27 Erech Kohen p. 171;
The father is commanded to give the Kohen the value of five Selaim [or Shekalim[40]] to redeem his son.[41]
How much is five Selaim?[42] The five Selaim is the value of 120 Maim which is equal to 30 Dirham of refined silver.[43] Some Poskim[44] rule that this is equal to 2 gold Rinesh or 2 gold Polish. Other Poskim[45] rule that it is the value of 5.25 Lot. Other Poskim[46] rule that it is the value of five gold polish [which is equal to around 12 gold Rinesh]. Admur rules that it is equivalent to 8 Lot of refined silver in the weight of the Keisar of Russia.[47] Practically, Lechatchila it is proper for one to follow the most stringent opinion, and thus fulfill his obligation according to all.[48] [Practically, its final value is equivalent to slightly more than 102 grams of refined silver [i.e. 102.4 g or 103 grams as a round off number].[49] It is not possible to list an exact amount of currency value of the five Selaim, such as in dollars, as the worth of silver constantly fluctuates and hence its currency value would be equivalent to the price of 103 grams of silver on the day of the redemption. Thus, the father of the firstborn child who is obligated in Pidyon Haben is to give the market value equivalent of 103 grams of silver to the Kohen, as explained next. As of June 18, 2024, the value of 1 g of silver is $.94 for a total of $96.31 for 102.4 g. When using silver coins which one purchases from the Kohen, as explained next, they usually contain between 110 to 130 g of silver, and hence their value is to be measured accordingly. The father should not give less than the coins real value.[50]]
What to give-Giving the value of Five Selaim:[51] It is not necessary to give actual coins of Selaim/Shekalim currency, or coins of actual silver, to the Kohen, and rather it is permitted for one to give its equivalent value to the Kohen. The equivalent value of five Selaim may be given in any form that one chooses, including by giving the Kohen an object that is worth this amount [i.e. one’s Shabbos hat, or phone]. However, it is not valid to give an equivalent value of real estate, or a loan document to the Kohen.[52] [For this same reason, one may not give the Kohen a check, credit card payment, or even cash, whether bills or coins, unless the coins contain actual silver.[53]] If one redeemed using an invalid method of payment, then the child is not considered redeemed.[54] [Practically, the simplest way of accomplishing the giving of the value of five Selaim to the Kohen is to give him an item that contains 103 g of silver, such as four or five silver dollars[55], or any item purchased from a silver store that contains 103 g of silver. One can preorder from the silver store five coins made of silver, which contain a total of 103 g of silver. Alternatively, one can search for a Kohen who already owns the five silver coins, purchase it from him for its market value, and then return it to him as part of the Pidyon Haben. Technically, however, one may give the Kohen any item that its market value is equal to or more than the price of 103 g silver on that day, although the custom is to give an item that contains an actual 103 g of silver. One may not however give the Kohen a check, credit card payment, or even cash, whether bills or coins, unless the coins contain actual silver as stated above regarding the ability to use the silver dollar, which contains a very high percentage of actual silver.]
An object that is not worth five Selaim: If one gave the Kohen an object that is not worth five Selaim on the market, and the Kohen accepted it in place of the five Selaim, then if there exists a person who would pay five Selaim for the object, then the redemption is valid.[56] If, however, the Kohen accepted it without any intention to have it be in the place of the five Selaim, then the child is not redeemed.[57]
Summary:
The father of the firstborn child who is obligated in Pidyon Haben is required to give the market value equivalent of 103 grams of silver to the Kohen. The simplest way of accomplishing this is to give him an item that contains 103 g of silver, such as five silver dollars, or any item purchased from a silver store that contains 103 g of silver. One can preorder from the silver store five coins made of silver, which contain a total of 103 g of silver. Alternatively, you can search for a Kohen who already owns the five silver coins, purchase it from him for its market value, and then return it to him as part of the Pidyon Haben. Technically, however, one may give the Kohen any item that its market value is equal to or more than the price of 103 g silver on that day, although the custom is to give an item that contains an actual 103 g of silver. One may not however give the Kohen a check, credit card payment, or even cash, whether bills or coins, unless the coins contain actual silver as stated above regarding the ability to use the silver dollar, which contains a very high percentage of actual silver.
[1] Admur 295:3
[2] Ata Kadosh: This omission includes also the prayer of Ata Kadosh. The reason it is accustomed to omit also Ata Kadosh is because the prayer of Ata Kadosh is said as a result of saying the prayer of Vihi Noam. As once the Shechina resides below, as is stated in the prayer of Vihi Noam which discusses the Mishkan, it is then fit to sanctify it with the prayer of Ata Kadosh. Thus, since Vihi Noam is omitted, [for the reason to be explained in the next footnote] so too we omit Ata Kadosh. [ibid]
Other Opinions: The above follows the Ashkenazi custom, as brought by the Tur. However, the Sefardi custom is to only omit Vihi Noam and Yosheiv Beseiser, and they thus begin from Orech Yamim, and then say Ata Kadosh. [Tur] Some however say the Sefaradi custom is to recite it entirely, as rule the Sefaradi sources brought in the next footnote. [Piskeiy Teshuvos 294:2]
[3] The reason: The reason for omitting Vihi Noam is because within the prayer we say twice “And the work of our hands”, and hence all the days of the coming week have to be fit for work. If they are not, then we omit the prayer. [Admur ibid; See Piskeiy Teshuvos 294:2 for a thorough analyses on this subject]
Other Opinions: Some, based on Kabala of Arizal, always recite the prayer of Vihi Noam on Motzei Shabbos, even when a Holiday falls that week, and even on Motzei Shabbos Chol Hamoed. Nevertheless, in such circumstances, they recite it quietly. Their reasoning is because Vihi Noam affects the influence of Shabbos on the weekday which is needed every week, without exception. [Birkeiy Yosef brought in Shaareiy Teshuvah 295:2; Kaf Hachaim 295:9-10]
[4] Otzer Minhagei Chabad p. 290
[5] Hisvadyus 1986 Parshas Bechukosaiy p. 366
[6] Admur 156:15; M”A 156:2; Peri Chadash 55:1; Rambam Temidin 4:4; Rebbe Yitzchak in Yuma 22b “It is forbidden to count the Jewish people even for a Mitzvah” based on Mishneh in Yuma 2:2 that the Kohanim would stick out their fingers for the raffle; Brachos 62b that even children know of this prohibition; Pesachim 54b; Sefer Haitim in name of Rav Haiy Gaon; Sefer Pardes of Rashi 99; Sefer Haorah of Rashi 1:56; Rashi Shmuel 1:15-1; Chesed Lealafim 55:10; Kaf Hachaim 55:11; Tzitz Eliezer 7:3 in length; Toras Menachem 5743 2:1138 [printed in Shulchan Menachem 1:203]; Piskeiy Teshuvos 156:24
[7] The source: This is deduced from the verse [Shmuel 1:15-4] “Vayishma Shaul Es Ham Vayifkideim Betelaim,” which describes that when Shaul counted the Jewish people, he counted them using sheep. [Yuma ibid] It is also learned from the fact Hashem had the Jewish people donate a half Shekel in order for Moshe to count them. [See Brachos 62b] Regarding the novelty of the ruling in Yuma from Shmuel versus that in Brachos from the Torah, some say that in Ki Sisa there is no explicit prohibition and thus the novelty in Yuma is that it is prohibited to do so. [Maharsha Yuma ibid] Alternatively, although the general prohibition is learned from Ki Sisa/Brachos, from Yuma ibid we learn that one may not count the Jewish people even for the sake of a Mitzvah. [Iyun Yaakov Yuma ibid; Pirush Hataz Al Hatorah; Hagahos Maharsham Yuma ibid] Alternatively, from Ki Sisa/Brachos we only learn of the prohibition to count the entire Jewish people, while from Yuma ibid we learn that one may not count even part of the Jewish people. [Chida in Eiyn Zocher Mareches Mem 24; Sefas Emes Yuma ibid] Alternatively, from Ki Sisa/Brachos we only learn of the prohibition to count the Jewish people for census purposes, while from Yuma ibid we learn that one may not count the Jewish people even for an external reason, such as for a raffle. [Chasam Sofer Chadashos 8] See Tzitz Eliezer 7:3 in length
The reason: Counting the Jewish people brings danger upon them, as all counted items are subject to Ayin Hara. [Rashi on Ki Sisa 30:12; See Bava Metzia 42a “Blessing is only found on that which is hidden from the eye”; Michaber O.C. 230:2] This was seen in the times of David, who Hashem punished to forget this law, and due to him counting the Jewish people he caused Avishai Ben Tzruya to be killed. [Brachos ibid; See Shmuel 2:24] The reason for this is because when one counts every individual separately, it arouses Divine scrutiny on each individual according to their standing, and could cause retribution for sins they may have. This is in contrast to including the entire Jewish people as a whole, in which they are scrutinized and judged as a community more than individually, and hence the sinner can find refuge in the community’s standing. This can be learned from the story with the Shunamis, who told Elisha the prophet that she does not want to be individually mentioned, and would rather be included amongst the rest of the nation. [Rabbeinu Bechayeh Ki Sisa ibid] Alternatively, counting each Jew individually separates one from his friend and forfeits the Divine blessing attributed to unity. [Panim Yafos Bamidbar 2:1]
[8] Chida in Eiyn Zocher ibid; Sefas Emes Yuma ibid; See Tzitz Eliezer ibid and previous footnote.
[9] This does not refer to one of the 365 negative commands that make part of the 613 Biblical Mitzvos, but rather to a Rabbinical command that is derived from the words of the Prophets, from where the verse that serves as the source of this negative command is found. [See Chida ibid; Tzitz Eliezer ibid Anaf 2]
[10] Yuma ibid; Omitted by Poskim ibid, Vetzaruch Iyun. See previous footnote regarding if the prohibition is of Biblical or Rabbinical status.
[11] Is the prohibition of Biblical or Rabbinical status? From the verses brought in Yuma ibid it is implied that the prohibition is due to Divrei Kabalah [Navi] and is hence of Rabbinical status. However, from the verse brought in Brachos ibid, it is implied that it is of Biblical status. Practically, some Poskim conclude that it is of Rabbinical status. [Chavos Yair 9; Rav Parlo on Rasag L.S. 264-265 based on the fact it is omitted from all Monei Hamitzvos; Sdei Tzufim on Yuma ibid based on response of Avraham the son of the Rambam] Others however conclude it is of Biblical status, although was not listed as one of the 613 for one reason or another. [Divrei Emes of Rav Yitzchak Becher of Kushta 1700, Lavim p. 86 that it is a Lav Miklal Asei learned from Ki Sisa; Shevet Halevi 9:35 in name of Chasam Sofer; See Tzitz Eliezer 7:3-1 and 2 in length]
[12] Admur ibid; M”A ibid; Yuma ibid; Sefer Hapardes of Rashi 99
[13] Admur ibid; M”A ibid; Rav Eliyahu Mizrachi on Rashi Ki Sisa; omitted in Kitzur SHU”A 15:3; See Pesachim 54b that the Kohen Gadol told Agripas the king to count the amount of Jewish people bringing the Karban through counting one kidney per animal.
For census taking: Some Poskim rule that when counting for purposes of census taking, one may not count fingers, or external items, even for the sake of a Mitzvah, and the only valid method is to use the Half Shekel as prescribed in the Torah. The allowance to count fingers is only for an external purpose, such as for a raffle and the like. [Likkutei Teshuvos Chasam Sofer 7] We do not rule like this opinion. [See Tzitz Eliezer ibid]
[14] Tosafus Rid Yuma ibid; Radak Shmuel 2:24; Daas Torah 156; Tzitz Eliezer ibid in length in name of many sources, including Ramban Al Hatorah; Shevet Halevi 6:20; 9:35; Piskeiy Teshuvos 156:24
[15] Tehillim 28 in end
[16] Kitzur SHU”A 15:3; Padah Es Avraham [Falgi] Mareches Mem 19; Rebbe in Toras Menachem ibid
The reason: The reason this verse became customary to be said despite the fact that the sources [in next footnote] bring a different more appropriate verse, is because this verse contains a request for the redemption, and hence now in the end of exile whenever ten Jews gather together and summon the Shechina with their presence we immediately beseech G-0d “Hoshia Es Amecha.” [Rebbe in Toras Menachem ibid]
[17] Tehillim 5:8
[18] Sefer Haitim in name of Rav Haiy Gaon; Sefer Pardes of Rashi 99; Sefer Haorah of Rashi 1:56; Rebbe in Toras Menachem ibid
The reason: This verse contains an advantage over the verse of Hoshia Es Amecha, being that it mentions the words “Avo Beisecha” which refers to a Shul
[19] Tehillim 69:14
[20] Pirush Kadmon brought in Otzer Hageonim Yuma p. 86
[21] Padah Es Avraham [Falgi] Mareches Mem 19
[22] Rebbe in Toras Menachem ibid
[23] See Tzitz Eliezer ibid Anaf 8
[24] Peas Hashulchan in his letter to the Chasam Sofer, printed in content in Tzitz Eliezer ibid
[25] Chasam Sofer in his response to the Peas Hashulchan, printed in content in Tzitz Eliezer ibid
[26] Kesav Sofer Y.D. 106 in name of his father; Shevet Halevi 6:20
[27] Eitz Yosef in Iyun Yaakov Yuma ibid
[28] Chesed Lealafim 55:10; Pela Yoeitz 2 Mem; Kaf Hachaim Falagi 13:14; Yifei Laleiv 55:3; Kaf Hachaim 55:11; Tzitz Eliezer ibid
[29] So is understood from the fact the Poskim all allow counting using a Pasuk, that if one does not use the regular numerical values it is not considered counting at all. Even when using numbers, when counting in an irregular way it is also permitted to be done, as evident from the Rebbe’s talk, brought in the next footnote.
[30] Rebbe in Toras Menachem ibid
[31] A similar precedent can be brought from the laws of Sefiras Hamoer, in which certainly if one said on the 5th day that “Today is not the 5th day of the Omer” he does not fulfill his obligation, being that the words verbalized do not express a count.
[32] Chesed Lealafim 55:10; Pela Yoeitz 2 Mem; Kaf Hachaim Falagi 13:14; Yifei Laleiv 55:3; Padah Es Avraham [Falgi] Mareches Mem 19; Kaf Hachaim 55:11; See Admur 489:7 regaridng if counting in letters is considered counting vis a vis Sefiras Haomer
[33] Shevet Halevi 9:35 that so ruled Gedolei Yisrael
[34] Tzitz Eliezer 7:3 Anaf 3 in length
[35] Shevet Halevi 6:20 unlike 9:35; Pesak Din of Eida Hachareidis in 1983 that it is forbidden to take any part in the census whether as a worker or answerer. Rav Chaim Kanievsky in Giluiy Daas in Hamodia 1983; See Teshuvos Vehanhagos 3:387; Karyana Diegrata letter 244; Piskeiy Teshuvos 156:24
[36] Shevet Halevi 9:35 unlike 6:20; Rav Shaul Yisraeli in Amud Hayemini 13; Seridei Eish 1:140; Techumin 4:327; See Tzitz Eliezer 7:3 in legnth
[37] The reason: As the census is being taken for the sake of a Mitzvah or a public need and when doing so for the sake of a Mitzvah one may take a census using an external item. Thus, being that the census takers do not count the people themselves, but rather an external item that they provide, such as a questionnaire, therefore it is permitted. [Poskim ibid] Alternatively, it is permitted being that also gentiles are included in the census. [Shevet Halevi ibid]
[38] Shevach Habris 3; Pidyon Haben Kehilchaso 7:1-61
[39] Michaber 305:1; Siddur Admur; Bechoros 49b; Bamidbar 18:16; Shevach Habris 3:1-2
[40] In scripture, the term Shekalim is used [Bamidbar ibid], which is translated as Selaim [Targum Unkelus]] hence being one and the same currency, as the term Shekel used in the Torah is called Selaim in the words of the sages. [Rambam Erechin 4:3]
[41] The reason: As the verse states that “his redemption with a value of five Shekalim” [Bamidbar ibid]
[42] See Shiurei Torah p. 287; Hearos of Rav Raskin on Siddur
[43] Michaber 305:1
[44] Rama ibid
[45] Taz 305:1; Maharam Merothenberg; Derisha 305:3 in name of Rashal
[46] Perisha 305:2, brought in Shach 305:1; Tzemach Tzedek Y.D. 223
[47] Siddur Admur; See Tzemach Tzedek Y.D. 223 who questions this ruling and states that he is not clear as to how he got to this conclusion as in truth it is much less than eight Lut, as states the Perisha and Taz ibid; However, see Shiurei Torah p. 287 who explains that the Lot weight of the Alter Rebbe in Russian currency is equal to that of the Taz which is 5.25 Lot in Polish currency and hence there is no contradiction between the rulings
[48] Shach 305:1; See Likkutei Sichos 39:221 that by Pidyon Haben we are stringent in the value of the Sela
[49] Shiurei Torah 3:43, p. 288 based on Admur in Siddur who writes that it is equivalent to 8 Lot of refined silver in the weight of the Keisar of Russia which is slightly more than 102 grams of silver; See Tzemach Tzedek Y.D. 223; Shevach Habris 3:2
Other opinions: Some write that the 5 Selaim is equivalent 100 g of refined silver. [Rav S.Y Zevin, brought in Shiureiy Torah ibid p. 287]
[50] See Likkutei Pinchas 29; Pidyon Haben Kehilchaso 7:35 footnote 88
[51] Michaber 305:3; Siddur Admur; Tur 305; Mishneh Bechoros 51a; Shavuos 4b; Levush 305:3; Shevach Habris 3:1; Pidyon Haben Kehilchaso 7:3-17
[52] Siddur Admur; Michaber Y.D. 305:3; Shach 305:2
This refers to a loan document which the father has as proof that he is owed money, and whomever owns the document can collect the money from the borrower. (Shach 2) Similarly writing the kohen a document that he, the father, owes him five selaim is also invalid (Michaber 4) as this may lead to allowing to redeem with loan documents. (Shach 3) Seemingly according to this a check would be an invalid form of payment as all a check is, is a document which claims that the bank owes him a certain amount of money.
[53] Chasam Sofer Y.D. 134; Teshuvah Meahava 2:404; Kitzur SHU”A 164:4; Pidyon Haben Kehilchaso pp. 184-186; Shevach Habris 3:1
The reason: The reason for this is because the above methods of payment do not contain actual inherent value and are simply similar to a promissory note of payment which people decided to accept for commerce purposes but remains invalid for Pidyon Haben. [Poskim ibid]
[54] Michaber 3
[55] Pidyon Haben Kehilchaso 7:2 p. 456; Shevah Habris p. 109
How many silver dollars to give four or five? Silver dollars that were minted prior to 1935 are made up of 90% silver, and thus in each coin there is 24 g of silver. Hence if one gives to the Kohen silver dollars that were minted prior to 1935, then he must give five silver dollars, which contains 120.28 grams of silver which is more than the necessary amount, and is valid for use. Silver dollars that were minted after the year 1986 contain more than 90% silver and thus there is 30 g of silver in each coin. Hence if one gives silver dollars there were minted past 1986 then it is only necessary to give four coins which contains 124.28 g of silver which is more than the necessary amount, and is valid for use. Silver dollars that were minted between the years 1971-1978 only contain 40% silver content and hence many more of such coins must be given to contain the required 103 g of silver. [Pidyon Haben Kehilchaso 7:2 p. 456; Shevah Habris p. 109] From Microsoft Copilot AI: The silver content in a U.S. silver dollar varies based on the type and minting period. Let’s focus on the 90% silver dollars minted from 1878 to 1935. These include the Morgan Silver Dollar and the Peace Silver Dollar. Here are the details: Morgan Silver Dollar: Contains 0.77344 troy ounces of silver, which is approximately 90% of its total weight. The remaining portion is copper. Peace Silver Dollar: Also contains 0.77344 troy ounces of silver, with the same 90% silver content. The rest is copper. Keep in mind that these calculations are based on the intrinsic value of the silver and do not account for any collector or base metal value. If you’re curious about the worth of your silver dollars, you can use the U.S. Silver Dollar Melt Value Calculator to determine their silver value.
[56] Michaber 305:5; Shach 305; Taz 305
Other opinions: Some Poskim rule that even if the object is not worth five Selaim to anyone, nevertheless, if the Kohen accepts it, then the child is redeemed. [Shach and Taz, brought in Beir Heiytiv 305:4]
[57] Rama 305:6
