3. The Mitzvah:[1]
4. The general command:

It is a positive Biblical commandment in the Torah for every Jewish father to redeem his son if he is a first born to the Jewish mother, on the 31st day after birth, by giving the value of five Selaim to a Kohen.[2] [Although this Mitzvah is also applicable to the individual in the event that he was not redeemed, as explained in Halacha 4, nonetheless, there is a special command on the father for him to redeem his son, in addition to the general Mitzvah for the child to be redeemed.[3]]

Temple times versus exile and Israel versus Diaspora:[4] This Biblical command is applicable at all times, even during exile, and throughout the entire world, even in the Diaspora, and is not limited to Temple times or to the land of Israel.

Transgressed:[5] If the father did not redeem him on the 31st day, then the father transgresses a positive command [each and every day thereon[6]].

If the father refuses to redeem his son, is he to be forced to do so:[7] Some Poskim[8] rule that if the father refuses to redeem his son then he is forced to do so by the Beis Din. Other Poskim[9], however, rule that the father is not to be forced to redeem his son, and in a case of refusal then the son is obligated to redeem himself when he becomes Bar Mitzvah.

1. The reason & meaning of the Mitzvah:[10]

Everything belongs to Hashem: The purpose of the Mitzvah is to show that everything belongs to Hashem and that we may keep only whatever He decides to give us. Hashem desires for His creations to truly feel His ownership over all matters of creation through performing this command. This is directly felt in this Mitzvah, as after working so hard and waiting so long for ones wife to finally bear offspring, he immediately donates the offspring to Hashem as soon as he is born, thus expressing that everything belongs to G-d.

Remember the Exodus: Another reason behind the mitzvah is to remember the miracle that G-d did to us in Egypt, that he plagued all the firstborns with exception to the Jews, as stated explicitly in scripture in Parshas Bo.

1. The greatness and effect of the Mitzvah:[11]

The Mitzvah of Pidyon Haben is very great as it saves the firstborn from death and brings him to life. It is a Segula to protect the child from illness and injury and helps him grow up to adulthood and become a G-d-fearing Jew.

Segula to heal from illness:[12] If a boy or man is sick, then he should be looked into if he is a firstborn and if he was properly redeemed by a Kohen in the ceremony of Pidyon Haben. If this was not done, or was not done properly, then it is to be [re]done. The five Selaim or the value of the five Selaim is to be given fully to the Kohen as a complete present without intent to receive it back, and this helps the life of the child. There was once a story with a young child who was deathly ill and continually screamed the words “redeem, redeem,” and after inquiring by a sage, they were told that perhaps he is a firstborn and that therefore they should redeem the child in a Pidyon Haben. Indeed, this is what they did and after giving the five Selaim to a Kohen, he lived for another 25 years.[13]

Atones for Pgam Habris:[14] It is an accepted tradition that a person who participates in the meal of a Pidyon Haben is equivalent to having fasted 84 fasts which is a Tikkun for Pegam Habris.

[1] Siddur Admur; Michaber 305:1; Tur 305:1; Rambam Bikurim 11:1; Kiddushin 29a; Shemos 13:13; Chinuch Mitzvah 392, Positive 157; Shevach Habris 1:1; See Pidyon Haben Kehilchaso 1:1-2

[2] The scriptural source for this command: There exists four areas in scripture in which the Mitzvah of Pidyon Haben is recorded. There are discrepancies amongst sources, as to which verse serves as the true source of the command. Bo 13:13 [Source of Yerushalmi Kiddushin 1:7]; Ki Sisa 34:19 [Source of Rambam Bikkurim 11:1]; Ki Sisa 34:20 [Source of Kiddushin 29a]; Korach 18:15 [Source of Rambam Bikkurim 11:1]; See Likkutei Sichos 11 Parshas Bo p. 42 and Pidyon Haben Kehilchaso Miluim 1 for the full discussion on this subject

[3] See Chinuch ibid; Kiddushin 29a; Chasam Sofer Y.D. 296; Tziyunim Letorah Kelal 37; Pidyon Haben Kehilchaso 1:10 footnote 16 and 25 and Miluim 1 in length; Likkutei Sichos 11 Parshas Bo p. 42, printed in Shulchan Menachem 5 p. 237

Is the Mitzvah on the father or on the son? See sources above for a debate, and the supporting sources for each side, regarding if the main Mitzvah is on the father to redeem his son, and it is just that if the father did not do so, then the obligation falls on the son. [Implication of Chinuch Mitzvah 392] Or, if the main mitzvah is for the child to be redeemed, and it is just that the child cannot do so when he is young and is hence placed onto the father’s list of responsibilities to perform. [Rivash 131]

Is the Mitzvah upon the father to redeem his son even after his son becomes Bar Mitzvah? This matter is debated amongst the Poskim and is dependent on the above debate. See Pidyon Haben Kehilchaso 1:13; Likkutei Sichos 11 Parshas Bo p. 42, printed in Shulchan Menachem 5 p. 237

[4] Tur 305:1; Beis Yosef 305; Rambam Bikurim 11:6; Chinuch Mitzvah 393; See Pidyon Haben Kehilchaso 1:1 footnote 3

^[5] Siddur Admur; Rashi Bechoros 14a; Tanya Rabasi 98; Pidyon Haben Kehilchaso 1:4

[6] Tanya Rabasi 98; Levush O.C. 551:17; Shaar Hakolel 15:2 that so is implication of Admur ibid in Siddur; Imrei Yosher 2:132; See Hearah of Rebbe there; Igros Kodesh 25:221; Likkutei Sichos 11:204; Yagdil Torah Gilyon 17:271; 7:37; Yagdil Torah Yerushalayim 11:81; 12:102; Pidyon Haben Kehilchaso Miluim 7

Other opinions: Some Poskim rule that the father does not daily transgress the Mitzvah of redeeming the child, and rather he transgresses it one time until he redeems the child at which point he no longer transgresses it. [See Rashash Menachos 66a; Pidyon Haben Kehilchaso Miluim 7]

[7] See Pischeiy Teshuvah 305:1; Pidyon Haben Kehilchaso 1:7

[8] Chacham Tzevi 105; Tuv Taam Vadaas 2 Y.D. 133; Rashba 1:321; From Michaber 305:16 it is implied that we do force him to redeem his son, and that the Kohen can even collect from his land the worth of five selaim.

[9] Chut Hashani 92

^[10] Chinuch Mitzvah 18; Pidyon Haben Kehilchaso Chapter 10; See there “Derushei Chassidus Beinyanei Pidyon Haben”

^[11]  See Sefer Chassidim 334; Rabbeinu Chananel, brought in Darkei Moshe 305:8; Teshuvas Rashba 1:200; Hakdamas Hazohar 14; Midbar Kedeimos of Chida Mareches Pei Os 10; Shevach Habris 1:10; See Pidyon Haben Kehilchaso 1:5

[12] Kaf Hachaim 116:139; See Sefer Shemiras Haguf Vihanefesh [Lerner] 156

[13] Sefer Chassidim 334; Shemiras Hanefesh 180

[14] Shut Hadr. 39; Shut Sheim Mishimon Kama Y.D. 29; Rashban 166; Ilana Dechayeh Rimnov Parshas Bamidbar; Mishmeres Shalom Kudinov 19:7; Zocher Habris 35:6; Likkutei Sichos 28:332 “It is written in a number of Sefarim it states that participating in a Pidyon Haben is equivalent to having fasted 84 fast… Although I have not found a source for this in Sifrei Chasidus Chabad, nonetheless, the above sources are proper to be relied upon”; Pidyon Haben Kehilchaso 8:40 footnote 136; Shevach Habris 3:12