12. Laws relating the ceremony:
13. Shabbos clothing:[1]

It is customary to dress the child in elegant clothing[2] and to adorn him with jewelry of gold and silver.[3] Likewise, the father and mother are to wear Shabbos clothing in honor and respect of the Pidyon Haben.[4]

Father and mother who are in Aveilus: It is permitted for parents in mourning to wear Shabbos clothing in honor and respect of the Pidyon Haben of their son.[5] [Some Poskim[6] rule that this applies even during Shiva. Other Poskim[7], however, rule that this applies only after the Shiva is over, during Shloshim, however during the Shiva they may not wear Shabbos clothing. Other Poskim[8] rule it applies only after the Shloshim, during the year of Aveilus.] However, during Shiva, they may not wear leather shoes.[9]

Three weeks:[10] The relatives and Baalei Hasimcha that normally wear Shabbos clothing by the event may do so by a Pidyon Haben.

1. Tallis & Tefillin:

Unlike a Bris, it is not customary to wear Tallis and Tefillin by a Pidyin Haben.

1. Minyan:[11]

Most Poskim[12] rule that from the letter of the law, there is no necessity for there to be a Minyan present by the Pidyon Haben and the only people needed to be present is the father and the Kohen. Nonetheless, it is proper for the Pidyon Haben to take place in the presence of a Minyan in order to publicize the fulfillment of the Mitzvah, and so is the custom.[13] However, if one is unable to get a Minyan, then one should not delay the Pidyon Haben due to this.[14]

1. Preparing the child:[15]

It is customary to dress the child in elegant clothing[16] and to adorn him with jewelry of gold and silver.[17]

1. Silver platter:[18]

It is customary to place the elegantly dressed child on a silver platter upon entering him into the room in which the Pidyon Haben will take place.

1. Standing versus sitting:[19]

Some Poskim[20] rule that when the Pidyon Haben ceremony takes place and the money is given from the hand of the father of the child to the hand of the Kohen, then the father is to be in a standing position while the Kohen is to be in a sitting position.[21] Other Poskim[22], however, rule that both the father and the Kohen are to be standing when the money is given and received.[23]

1. The blessings recited upon performing the redemption:[24]

When the father gives the money to the Kohen [i.e. when he stretches out his hand with the money in it to give it to the Kohen, but prior to actually giving it to the Kohen then[25]] he is to say the blessing of “Al Pidyon Haben” and then say the blessing of Shehechiyanu, and then he is to give the money to the Kohen.

The Nussach of the blessing when one redeems himself:[26] When the person redeems himself as an adult, then some Poskim[27] rule that he is to say the words “Lifdos Habechor” by the first blessing instead of the words “Al pidyon Haben.” He then says the blessing of Shehechiyanu.[28] However, other Poskim rule that also one who redeems himself says the wording of “Al Pidyon Habechor,” and so is the custom [of Askenazi Jewry].[29]

1. Blessing over wine, or other beverage:[30]

If there is wine available, then the Kohen is to recite a blessing over the wine immediately after the redemption takes place [i.e. the reciting of the blessings and giving the five Selaim value to the the Kohen] in order to publicize the Mitzvah. [When using wine for the blessing, then if a meal will be taking place, then the ceremony and blessing over the wine is to take place immediately after Hamotzi, as explained next.]

No wine: If there is no wine available, then the Kohen is to recite a blessing over other beverages, [such as beer].[31] [When not using wine for the blessing, then if a meal will be taking place, then the ceremony and blessing over the beverage is to take place before Hamotzi, as explained next.]

Standing versus sitting:[32] The Kohen is to recite the blessing of Borei Peri Hagafen while standing.

Who drinks the wine: The Kohen who recites the blessing of Borei Peri Hagafen is to drink from the wine.[33] Some Poskim[34] rule that the wine should also be given to the father of the child to drink.

When to pour the cup of wine, before or after the ceremony: Some Poskim[35] rule that the wine should already be poured in the cup before the redemption ceremony in order so it be prepared and ready for its blessing immediately after the redemption money is received by Kohen. Other Poskim[36], however, rule that the wine should only be poured after the redemption ceremony is complete and the redemption money is received by Kohen.

 

1. Child is not present:[37]

The Pidyon Haben may and must be performed by the father even when he is not in the presence of the child. See the next Halacha regarding the procedure to be followed in such a case. See Halacha 2 regarding if he can appoint a Shliach to perform the Pidyon in his stead.

____________________________________________________________

[1] Shevach Habris 3:2; Pidyon Haben Kehilchaso 8:5

[2] Seder Pidyon Haben of Maharil

[3] Bechor Adam 58; Zocher Habris 34:1

[4] Minhagei Wormz of Rav Yuzpa Shemesh 2:246; Shvus Yaakov 2:102; Chidushei Rav Akiva Eiger Y.D. 390:5;

[5] Shevus Yaakov 2:102; Pischeiy Teshuvah 389:3; Chidushei Rav Akiva Eiger Y.D. 390:5; Devar Moshe 1:88; Misgeres Hashulchan 391; Mishmeres Shalom Pei 8; Gesher Hachaim p. 232; Nitei Gavriel 25:13 footnote 22

[6] So rule regarding Baal Bris: One way of learning Rama 391:2; Pnei Baruch 20:3; Nitei Gavriel 24:3 footnote 6 in name of Poskim

[7] So rule regarding Baal Bris: One way of learning Rama 391:2 and so learns Darkei Hachaim 14:8; Birkeiy Yosef 391:1 regarding Sandek; Elya Raba 132:4 that that all laws of Aveilus apply to him just like a Sandek; Darkei Hachaim 14:8 Biur 3 prohibits wearing within Shiva and says he may only wear freshly laundered clothing if another wears it first; Nitei Gavriel 23:21 in name of Maharil Milah; Yifei Nof 156; See Nitei Gavriel 23:25 and 24:10 and Pnei Baruch 20:14

[8] So rule regarding Baal Bris: Derech Hachaim 263:5 and Kitzur SHU”A 212:3 in their way of learning Rama 391:2 that within Shloshim the Baalei Bris may not wear Shabbos clothing

[9] Birkeiy Yosef 391:1 regarding Sandek; Elya Raba 132:4 in name of Aguda and that that all laws of Aveilus apply to him just like a Sandek; Poskim brought in Pnei Baruch 20 footnote 6 and Nitei Gavriel 24:3 footnote 4 and so he concludes there to be stringent in 25:13 footnote 23

Other opinions: Some Poskim rule the father is permitted to wear regular shoes. [Poskim brought in Nitei Gavriel 24:3 footnote 3]

[10] Piskeiy Teshuvos 551:3; Nitei Gavriel 15:22

[11] See Zocher Habris 35:12; Shevach Habris 3:2; 4:1; Pidyon Haben Kehilchaso 8:4

[12] Haeshkol 42; Halachos Pesukim from Geonim 5; Orchos Chaim Lunil Hilchos Pidyon Haben

Other opinions: Some Poskim imply that the presence of a Minyan is necessary for the Pidyon Haben. [Seder Pidyon Haben of Maharil, printed in Moriya year 6 vol. 5-6; Piskei Halachos of Rabbeinu Shlomo of London, printed in Sinai 13:230]

[13] Meiri end of Arvei Pesachim that so is the custom due to Hiddur Mitzvah; Orchos Chaim ibid that if one wants to do it in front of a Minyan in order to publicize the Mitzvah then one may do so.

[14] Seder Pidyon Haben of Maharil ibid; Bechor Adam p. 36

[15] Shevach Habris 3:2; Pidyon Haben Kehilchaso 8:5

[16] Seder Pidyon Haben of Maharil

[17] Bechor Adam 58; Zocher Habris 34:1

[18] Otzer Pidyon Haben 18:14; Shevach Habris 3:2; Pidyon Haben Kehilchaso 8:5

[19] See Shevach Habris 3:5; Pidyon Haben Kehilchaso 8:7

[20] Maharil Seder Pidyon Haben; Mahariy Bruna 122 in name of Mordechai; Maharshal in Yam Shel Shlomo Kiddushin 1:54; Zocher Habris 34:5; Likkutei Pinchas 35 in name of Minchas Pitim

[21] The reason: As receiving the redemption money is considered one of the gifts given to the priesthood which must be received in a way of importance [Sota 15a], as the verse [Bamidbar 18:8] states “Lemishcha.” [Poskim ibid]

[22] Maharit Tzahalon 1:1; Teshuvas Rav Yisrael Nigara that so is their custom; Shevach Habris 3:5 footnote 13 that so he witnessed done by Rav Yoel Kahn

[23] The reason: As it is not honorable for one to stand and one to sit and thus both are to stand. [Poskim ibid]

[24] Siddur Admur; Michaber and Rama 305:10; Tur 305; Pesachim; Shevach Habris 3:9; Pidyon Haben Kehilchaso 8:21-31

^[25] Shach 305:9; Beir Hagoleh 305; See Taz 305:10

Other opinions: Some Poskim rule that the blessing is to be recited as the money is being given to the Kohen [and it is not necessary to recite the blessing before giving him the money]. [Rama ibid; Possible implication of Admur ibid] However, even in his opinion, the blessing is not to be delayed until after the money is already given, as all blessings must be set prior to their Mitzvah. [Taz 305:10]

[26] See Pidyon Haben Kehilchaso 8:25

^[27] Michaber 305:10

[28] Michaber 305:10

^[29] Rama 305:10

[30] Siddur Admur; Rama 305:10; Tur 305; Rosh end of Bechoros in name of Takanas Geonim; Maharil Hilchos Pidyon Haben; Mahariy Bruno 121; Shevach Habris 3:9; Pidyon Haben Kehilchaso 8:15

^[31] Siddur Admur; Taz 305:10

[32] Eidus Yisrael p. 255 that so is the custom; Shevach Habris ibid

[33] Pashut, as he said the blessing!

[34] Darkei Moshe 305:9; Maharil; Mahariy Bruno 121; Rashal in Yam Shel Shlomo Kiddushin 1:54; Omitted from: Rama 305:10; Siddur Admur, Kitzur SHU”A 164:4;

[35] Yosef Ometz p. 346; Shevach Habris ibid footnote 18 that so he witnessed done by Rabbi Yoel Kahn

[36] Tikkunei Geonim, brought in Rosh and Tur 305; Rabbeinu Yerucham 

[37] See Rama 305:10; Pidyon Haben Kehilchaso 8:10