Special occasions & Times of Year:[1]

15. Erev Shabbos – Friday Pidyon Haben:[2]

31st day: When a Pidyon Haben falls on Erev Shabbos, if it is taking place on its proper time which is the 31st day after birth, then one may have the Seudas Mitzvah on Erev Shabbos, following the directives given below.[3] If due to this meal one is unable to eat the Friday night meal, then he is to eat three meals on Shabbos day.

When on Friday should the meal be eaten?[4] When possible, it is a Mitzvah to initially begin the Seudas Mitzvah prior to the [beginning[5] of the] 10th hour [Zmaniyos[6]] of the day [or earlier, as much as possible[7]]. [Practically, this is three Zmaniyos hours prior to sunset. Thus, if there are 60 minutes per Zmaniyos hour that day and sunset is at 6:00 P.M. one is to start the feast before 3:00 P.M.] If it is not possible to begin the meal prior to the 10th hour of the day, one may begin the meal up until sunset.[8]

How many people may be invited to the Seudas Mitzvah?[9] It is proper[10] not to invite more than ten male guests for the meal. These ten guests are in addition to the invitation of those guests which are personally connected to the Simcha such as the relatives[11] [and the Kohen which is doing the Pidyon[12]]. Thus, one may invite ten more guests besides for the above guests.

Past 31st day:[13] If the Pidyon is taking place past its required date, which is more than 31 days after birth, then one may not perform the Pidyon Haben and partake in a festive meal on Erev Shabbos.[14] (Rather he is to do the Pidyon Haben on Erev Shabbos without making a festive meal.[15])

1. Fast day – Pidyon Haben [including Tishe Beav]:[16]

The Pidyon Haben procedure:[17] If the 31st day falls on a fast day, then the redemption should take place on the fast day, during daytime, while the meal should take place that night after the fast. It is proper in such a case for the Pidyon to take place close to sunset and then have the meal immediately after nightfall.[18] When a Pidyon Haben is taking place on a fast day then the wine is to be given to drink to a child [who has reached the age of Chinuch[19]].[20]

Fasting:[21] If a Pidyon Haben is set to take place on a fast day the father and Kohen must nevertheless fast until night as usual, and the meal is to take place at night, after the fast. The ceremony of the Pidyon, however, is to take place on the day of the fast, as stated above.

Taanis Nidche:[22] In the event that the fast fell on Shabbos and was hence pushed off to Sunday, then some Poskim rule that if a Pidyon Haben is taking place on Sunday, the father and Kohen is not required to fast until night. Rather, after midday, he is to Daven Mincha early and he may then eat as we rule regarding a Bris. Nevertheless, the meal is to take place only after the fast.

31st day falls on Shabbos and the next day is a fast day:[23] If the Pidyon falls on Shabbos and the next day is a fast day, then redemption and its subsequent meal is to take place at night on Motzei Shabbos, and not on the day of the fast.

1. Sefiras Haomer:[25]

Haircut:[26] Seemingly, the father of the newborn may not get a haircut on behalf of the Pidyon Haben during the period of Sefira. [Certainly, those who are accustomed to abstain from getting a haircut throughout Sefira avoid doing so even in the event of a Bris.[27]]

Dancing and music by the Seudas Mitzvah of the Pidyon Haben: Many Poskim[28] rule it is permitted to dance and play music during a Seudas Mitzvah, such as by a Bris, Pidyon Haben. However, other Poskim[29] rule it is forbidden to dance or play music. [Practically, the Rebbe asked Rabbi Groner to visit the wedding halls on Lag Baomer and ask them to stop playing the music starting from sunset.[30] From here we can deduce that in the Rebbe’s opinion it is forbidden to hear music even by a Seudas Mitzvah.] 

Shehechiyanu:[31] One may say Shehechiyanu during a Pidyon Haben that takes place during Sefira, as he should not lose out from the Mitzvah.

1. Three weeks:[32]

Haircut:[33] The father of the newborn may not get a haircut on behalf of the Pidyon Haben during the period of the three weeks.

Dancing and music by the Seudas Mitzvah of the Pidyon Haben: Many Poskim[34] rule it is permitted to dance and play music during a Seudas Mitzvah, such as by a Bris, Pidyon Haben. However, other Poskim[35] rule it is forbidden to dance or play music. [Practically, the Rebbe asked Rabbi Groner to visit the wedding halls on Lag Baomer and ask them to stop playing the music starting from sunset.[36] From here we can deduce that in the Rebbe’s opinion it is forbidden to hear music even by a Seudas Mitzvah.] 

Shehechiyanu:[37] One may say Shehechiyanu during a Pidyon Haben that takes place during the three weeks, as he should not lose out from the Mitzvah. [This applies even on Tisha B’av.[38]]

Shabbos clothing:[39] The relatives and Baalei Hasimcha that normally wear Shabbos clothing by the event may do so by a Bar Mitzvah and Pidyon Haben.

1. Pidyon Haben on Tisha B’av:[40]

A Pidyon Haben which falls on Tisha B’av is to take place on Tishe Beav following the laws and rules applicable to any Pidyon Haben which takes place on a fast day, as explained in Halacha B.

Drinking the wine:[41] When a Bris is taking place on a fast day, including Tishe Beav, then the wine is to be given to drink to a child [who has reached the age of Chinuch[42]].

1. Purim Pidyon Haben:[43]

It is certainly[44] permitted to perform a Pidyon Haben [and its subsequent feast] on Purim.[45] [One can fulfill his Purim Seuda obligation with this meal if it is taking place during the day of Purim.[46]]

1. Sukkos:[47]

The meal of a Pidyon Haben is obligated to take place in a Sukkah. This applies, even if there [are a lot of guests participating and therefore there] isn’t a lot of space to sit in the Sukkah, and they are unable to rejoice properly while there, nonetheless they are to eat in the Sukkah.[48] Those people who do not have enough space to eat there should simply not participate at all in the meal.[49]

1. Pidyon Haben on Erev Pesach for Bechor:[56]

It is permitted for a firstborn to participate in a meal of a Pidyon Haben and thus exempt his fast.

1. Mila and Pidyon Haben on same day – Pidyon Haben if did not yet have Bris Mila due to illness:[57]

In the event that the child was sick and only became well enough to have his circumcision performed on the 31st day, which is the same day as his Pidyon Haben, then one is to first perform the circumcision only afterwards perform the Pidyon Haben.[58]

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[1] See Pidyon Haben Kehilchaso 9:1-36

[2] Admur 249:5-8; Shevach Habris 2:4-5; Pidyon Haben Kehilchaso 9:1-3

[3] The reason: The prohibition to establish  a large feast on Erev Shabbos only applies with regards to an optional feast, or a Seudas Mitzvah which is optional in terms of the date in which one must set it for, and it is thus possible for one to delay it to a later date. However a Seudas Mitzvah which has fallen out to be eaten specifically on Erev Shabbos, may be set on Erev Shabbos, even if due to this one will be unable to eat the Friday night meal as this meal is likewise a Seudas Mitzvah just as is the Friday night meal. [And hence there is no requirement to push off the Friday Seudas Mitzvah as we why should one delay one Seudas Mitzvah for the sake of another Seudas Mitzvah.] [Admur ibid]

[4] Admur 249:7; M”A 249:6; Bach 249; Ketzos Hashulchan 69 footnote 8

Other Opinions: Some Poskim rules that the meal should be eaten in the morning [prior to midday]. [Mishneh Berurah 249:13; Kaf Hachaim 249:14; 581:66;  He bases this ruling on the ruling of the Rama in 695:2 that when Purim falls on Erev Shabbos one is to start the meal prior to midday. The Ketzos Hashulchan [69 footnote 8] however argues that one cannot learn from the Purim feast laws that all meals of a Seudas Mitzvah are to be eaten prior to midday as there is much greater of a chance of becoming drunk by a Purim meal, and hence it was initially set to be eaten before midday. However other feast of a Seudas Mitzvah can be eaten even initially up to the 10^th hour.]

[5] Admur 249:9

[6] See Admur 443:4; Siddur Admur Hilchos Tefillin; Levush 233:1; Biur Hagr”a 459

[7] Ketzos Hashulchan 69 footnote 8, as the earlier one can make the meal the more praiseworthy it is for the honoring of Shabbos. Practically it is the custom to make the meal as early as possible.

[8] So is implied from 249:6

[9] Admur 249:7; Kuntrus Achron 249:1; Maharash Melublin, teacher of Shelah, brought in Shelah Miseches Shabbos; M”A 249:6; Elya Raba 249:6; Machatzis Hashekel 249:6

Other Opinions: Some Poskim rule that until midday one may invite as many guests as he desires, even 1000. [Shulchan Hatahor Komrana 249:7] This is because he learns the main prohibition is to set a weekly meal for Friday, while by occasional feasts the prohibition is mainly on the Baal Haseuda and not the guests. However clearly this is not the opinion of Admur.

[10] Lit. Tov. In Kuntrus Achron 249:1 Admur explains that the implication from the Rama/Levush is that one may be completely lenient in this regard and invite as many guests as he desires. Thus, Admur here simply writes it is proper to be stringent in this and not that it is an actual obligation.

[11] A relative is defined as any relative that is invalid to give testimony regarding the Baalei Hasimcha [the person celebrating the Mitzvah]. [Kuntrus Achron 249:1; Ketzos Hashulchan 69 footnote 9] This includes the following relatives: Siblings and brother and sister in-laws; Parents and stepparents; Grandparents and step grandparents; children and their spouses; Grandchildren and their spouses; Uncles and Aunts including great Uncles and Aunts; First Cousins; Nephews. [See Choshen Mishpat 33:2]

[12] Ketzos Hashulchan 69 footnote 10; See Beir Heiytiv 559:15

[13] Admur 249:8; M”A 249:5; 568:10; Shevach Habris 2:5

[14] The reason: As since the Mitzvah has already been pushed off from the 31^st day, it is befitting to push it off from Erev Shabbos out of honor of Shabbos. [Admur ibid]

[15] Our Nussach of Admur; Shevach Habris ibid footnote 15

Other Nusschaos and opinions: Some say the wording in Admur should read not and “he should be redeemed” but rather “he should not be redeemed.” [Mareh Mekomos Vetziyunim of Rav Ashkenazi in name of Rav S”Z Gerelik; Pidyon Haben Kehilchaso 9 footnote 6]

[16] See Piskeiy Teshuvos 559:10; Shevach Habris 2:6-7; Pidyon Haben Kehilchaso 9:18-19; 24

[17] Shach Y.D. 305:12 that so is the attested custom; M”A 568:10; Misgeres Hashulchan 164:1; Shevet Sofer Y.D. 97; Arugos Habosem Y.D. 230; See Piskeiy Teshuvos 559:10 and 68:5

Other opinions and options: Some Poskim rule that if the child has reached 29 days, 12 hours and 793 chalakim old on the 30th day, then the redemption is to take place on the 30th day, and not on the 31^st which is a fast day. [1^st approach in Shach 305:12; However, the Shach ibid writes in parentheses that perhaps we can say that we do not allow to make the redemption earlier than the 31^st just in order to allow the meal to take place together with the redemption. This approach is indeed negated in Admur 339:6; M”A 339:8] Alternatively, one should perform the redemption on the 31^st night, on the night before the fast. [2^nd approach in Shach 305:12] This approach, however, is negated by the custom above, because on occasion a lunar month has yet to pass by this time. [Chidushei Rav Akiva Eiger 305] Alternatively, one should perform the Pidyon redemption ceremony and the meal on the night of the 32nd which is the night after the fast. [Kitzur Shu”a 164:3; Maharash Angel 7:122; See Piskeiy Teshuvos ibid] This approach, however, is negated by all those Poskim who rule that one who delays the redemption past the 31^st transgress the positive command. [See Siddur Admur; Rashi Bechoros 14a; Tanya Rabasi 98]

[18] Halef Lecha Shlomo 349; See Terumas Hadeshen, brought in Shach ibid

[19] See Admur 190:4; 621:5; M”A 559:9; Beir Heiytiv 621:11

Other opinions: Some Poskim rule that it may even initially be given to a Katan who is under the age of Chinuch. [2^nd opinion in Admur 190:4]

[20] Likkutei Pinchas 53; Shevach Habris 2:6 footnote 17; See Admur 621:4 and 6 regarding Tishe Beav; Michaber 559:7; M”A 559:9; Beir Heiytiv 621:11; See Shevach Habris 18:19; Pesakim Uteshuvos 265:15

[21] M”B 559:38

[22] M”B 559:38; Elya Raba 559 in name of Malbushei Yom Tov; See Shaar Hatziyon 559:41; See Pidyon Haben Kehilchaso 9:16-17

[23] Misgeres Hashulchan 164:1; See Chidushei Rav Akiva Eiger on Michaber 305 in name of Noda Beyehuda Tinyana 186; Shevach Habris 2:7

[24] M”B 559:38

[25] See Pidyon Haben Kehilchaso 9:8

[26] See Chasam Sofer O.C. 1:158; Piskeiy Teshuvos 551:6 footnote 42; See Pidyon Haben Kehilchaso 9:11 for three opinions on this subject regarding the Baalei Bris and that the same applies to a Pidyon Haben as he explains in footnote 57; However, see Chasam Sofer ibid who explicitly negates this comparison.

[27] Igeres Ramaz 2; Shaareiy Teshuvah 493:4; Moed Lekol Chaiy 6:4; Kaf Hachaim 493:13 and 37

[28] Implication of M”A 493:1; M”B 493:3 that the prohibition only applies by “Seudas Reshus”; Implication of Elya Raba 493:2; P”M 493 A”A1; Machatzis Hashekel 493:1 who permit dancing by a Seudas Eirusin; and so rule: Keren Ledavid 119; Igros Moshe 2:95 and in Even Haezer 1:97; Mishneh Halachos 6:109; Yechaveh Daas 6:34; Rabbi Groner related to me that while the Rebbe’s opinion was to forbid music even during a Seudas Mitzvah, nevertheless, dancing is permitted.

So rules regarding three weeks [up until nine days]: Kneses Hagedola 551:33; Chaim Sheol 1:21; Os Chaim Veshalom 265:29 regarding Bris; Mishneh Halachos 6:109 in name of Rav Moshe Feinstein regarding Sheva Brachos; Kaf Hachaim 551:40 [regarding music by Mila] depends this matter on the dispute regarding whether one may build for the need of a Mitzvah [see Rama 551:2 “For the need of a Mitzvah it [building] is all permitted”; The Kaf Hachaim 551:33 brings Poskim that argue on Rama.] The Kaf Hachaim ibid concludes that those who are lenient have upon whom to rely

[29] Maharsham 493 in name of Daas Kedoshim; Minchas Yitzchak 1:111; Shraga Hameir 2:13

So rules regarding three weeks: Elya Raba 551:26; Siddur Yaavetz; Initial ruling of Kaf Hachaim ibid

Opinion of Admur: Admur 493:1 prohibits dancing by a Kedushin party, thus implying that one may not dance even by a Seudas Mitzvah [see Admur 249:8 that Seudas Eirusin is a Seudas Mitzvah], and certainly not by a Seudas Reshus. However, perhaps a Seudas Eirusin has Simcha Yiseira and is therefore forbidden, as opposed to other forms of Seudas Mitzvah. Vetzaruch Iyun.

[30] Heard from Rabbi Groner, however the dancing may continue

[31] Michaber 551:17; Beis Yosef 551

[32] See Pidyon Haben Kehilchaso 9:9-13

[33] Chasam Sofer 158; Piskeiy Teshuvos 551:6 footnote 42; See Pidyon Haben Kehilchaso 9:11 for three opinions on this subject regarding the Baalei Bris and that the same applies to a Pidyon Haben as he explains in footnote 57; However, see Chasam Sofer ibid who explicitly negates this comparison.

[34] Implication of M”A 493:1; M”B 493:3 that the prohibition only applies by “Seudas Reshus”; Implication of Elya Raba 493:2; P”M 493 A”A1; Machatzis Hashekel 493:1 who permit dancing by a Seudas Eirusin; and so rule: Keren Ledavid 119; Igros Moshe 2:95 and in Even Haezer 1:97; Mishneh Halachos 6:109; Yechaveh Daas 6:34; Rabbi Groner related to me that while the Rebbe’s opinion was to forbid music even during a Seudas Mitzvah, nevertheless, dancing is permitted.

So rules regarding three weeks [up until nine days]: Kneses Hagedola 551:33; Chaim Sheol 1:21; Os Chaim Veshalom 265:29 regarding Bris; Mishneh Halachos 6:109 in name of Rav Moshe Feinstein regarding Sheva Brachos; Kaf Hachaim 551:40 [regarding music by Mila] depends this matter on the dispute regarding whether one may build for the need of a Mitzvah [see Rama 551:2 “For the need of a Mitzvah it [building] is all permitted”; The Kaf Hachaim 551:33 brings Poskim that argue on Rama.] The Kaf Hachaim ibid concludes that those who are lenient have upon whom to rely

[35] Maharsham 493 in name of Daas Kedoshim; Minchas Yitzchak 1:111; Shraga Hameir 2:13

So rules regarding three weeks: Elya Raba 551:26; Siddur Yaavetz; Initial ruling of Kaf Hachaim ibid

Opinion of Admur: Admur 493:1 prohibits dancing by a Kedushin party, thus implying that one may not dance even by a Seudas Mitzvah [see Admur 249:8 that Seudas Eirusin is a Seudas Mitzvah], and certainly not by a Seudas Reshus. However, perhaps a Seudas Eirusin has Simcha Yiseira and is therefore forbidden, as opposed to other forms of Seudas Mitzvah. Vetzaruch Iyun.

[36] Heard from Rabbi Groner, however the dancing may continue

[37] Michaber 551:17; Beis Yosef 551

[38] Daas Torah 551; Piskeiy Teshuvos 551:54

Other opinions: Some Poskim rule Shehechiyanu is not to be recited on Tisha B’av. [Gur Aryeh Yehuda Y.D. 116]

[39] Piskeiy Teshuvos 551:3; Nitei Gavriel 15:22; Pidyon Haben Kehilchaso 9:10

[40] M”B 559:38; Piskeiy Teshuvos 559:10; Pidyon Haben Kehilchaso 9:14-17

[41] Rama Y.D. 265:4; Admur 621:4 and 6 regarding Tishe Beav; Michaber 559:7 [unlike Y.d. 265:4]; M”A 559:9; Beir Heiytiv 621:11; See Shevach Habris 18:19; Pesakim Uteshuvos 265:15

Other opinions: Some Poskim rule that no blessing is to be said over the wine on a fast day, with exception to the three fasts other than Yom Kippur and Tishe Beav, and even then, only if the Yoledes is not fasting and can be given the wine to drink. [Michaber Y.D. 265:4]

[42] See Admur 190:4; 621:5; M”A 559:9; Beir Heiytiv 621:11

Other opinions: Some Poskim rule that it may even initially be given to a Katan who is under the age of Chinuch. [2^nd opinion in Admur 190:4]

[43] Rama 696:8

[44] As even on Chol Hamoed doing so is permitted [Darkei Moseh 696:5] unlike a wedding which is forbidden on Chol Hamoed.

[45] As these matters do not involve joy to the point we disallow coinciding it with the joy of Purim. [M”B 696:29]

[46] Piskeiy Teshuvos 696:13

[47] Admur 640:14; Rama 640:6; Maharik 178; M”A 640:13; M”B 640:34; Piskeiy Teshuvos 640:10; Pidyon Haben Kehilchaso 9:25

[48] Admur ibid; M”A ibid that ten people suffice; M”B ibid; See Biur Halacha 640:6 “Useudas Bris”

[49] The reason: Although the meal the takes place after a Bris Mila is considered a Seudas Mitzvah, nonetheless it is not such a great Mitzvah to the extent that it’s able to defer the Mitzvah of eating in the Sukkah, which is a positive command of the Torah, due to it. [Admur ibid; MA ibid; Maharik ibid]

Other opinions: Some Poskim defend those who are accustomed to eating outside of the Sukkah in such a case, being that there considered like travelers. [Aruch Hashulchan 640:15]

[50] Otzer Habris 1:179 in name of Rav Elyashiv; Piskeiy Teshuvos 640:10; See Moed Lekol Chaiy 20:36

[51] See Moed Lekol Chaiy ibid; Piskeiy Teshuvos ibid footnote 32

[52] See Biur Halacha 640:6 “Useudas Bris”; Kaf Hachaim 639:59

[53] M”A ibid

[54] P”M 640 A”A 13; Biur Halacha ibid in name of P”M and based on Gr”a; Kaf Hachaim ibid

[55] Biur Halacha 640:6 “Useudas Bris”; Kaf Hachaim 639:58

[56] Admur 470:8; Piskeiy Teshuvos 470:6; Pidyon Haben Kehilchaso 9:5

[57] Shach 305:12; Teshuvos Ranach 79; See Shevach Habris 2:8; Pidyon Haben Kehilchaso 6:31-34

[58] The reason: Although the circumcision is not being performed on its proper date, and hence should seemingly be delayed until after the Pidyon Haben which is being performed on its proper date, nonetheless we precede the circumcision as if not for the circumcision which represents the covenant of the Jewish people with the Torah, then there would be no obligation of the Mitzvah of Pidyon Haben. [Poskim ibid]