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- When – When is the redemption to take place?[1]
- Which date:
The 31st day:[2] The Pidyon Haben redemption is to take place immediately after a complete 30 days have passed from his birth, thus being the child’s 31st day from birth.[3] [Thus, if the baby was born on a Sunday prior to sunset than the Pidyon Haben is to take place four weeks and two weekdays later, on a Tuesday. It may not take place beforehand and may not initially be delayed past the 31st day.]
Bein Hashmashos:[4] If the child was born during Bein Hashmashos[5] then the 30 days are to be calculated starting from that evening.[6] [Thus, if the child was born after sunset prior to nightfall on Saturday, then the Bris is to be scheduled for four weeks later on a Tuesday.]
Redeemed prior to 31st:[7] One may not redeem the child prior to the passing of 30 weekdays[8], which is the arrival of the 31st day, and if one redeemed the child prior to the 31st day, then the child is not redeemed.[9] However, if he gave the Kohen the money stipulating that the redemption will take place on the 31st day, then the child is redeemed.[10] In such a case the child is redeemed even if the money has already been spent by the 31st day.[11] However, some Poskim[12] rule that if the money is no longer with the Kohen by the 31st day, then the child is not redeemed. It is proper[13] to be stringent like this opinion [and redeem the child without a blessing].[14]
Redeeming past the 31st day: A father is to redeem the child immediately on the 31st day and not delay the Mitzvah to a later day.[15] A father who delays the redemption past the 31st day transgresses the positive command [each and every day[16]].[17] [Thus, if the child was not redeemed on the 31st day, then he is to be redeemed as soon as possible, at the earliest opportunity date.[18]]
If the 31st falls on Shabbos or Yom Tov:[19] If the 31st day falls on Shabbos [or Yom Tov[20]] then the redemption is not to take place that day.[21] It is not to take place on Shabbos [or Yom Tov] even if one will not use actual money, and will rather give a vessel which contains the value of five Selaim coins to a Kohen.[22] Likewise, it is not to take place on Shabbos even through giving the Kohen the money on Friday [with the stipulation that it be considered his only on Shabbos].[23] Likewise, it is not to take place on Friday on the 30th day even if a complete lunar month has already passed.[24] Rather, if it falls on Shabbos, it is to take place on Sunday. If it falls on Yom Tov then it is to take place after Yom Tov. This applies even to the second day of Yom Tov in the Diaspora.[25]
If it falls on Chol Hameod:[26] If the 31st day falls on Chol Hamoed, some Poskim[27] rule that one may not do the redemption on Chol Hamoed.[28] However, other Poskim[29] rule it is permitted to perform the redemption on Chol Hamoed[30], and so is the main Halachic ruling.[31]
If it falls on a Erev Shabbos:[32] When a Pidyon Haben falls on Erev Shabbos, then it is to take place then. This applies whether it is taking place on its proper time, which is the 31st day after birth, or is taking place past its required date, which is more than 31 days after birth.[33] However, in such a case, he is to do the Pidyon Haben on Erev Shabbos without making a festive meal. [34] See Halacha 15A regarding the full details of the meal.
If it falls on a fast day:[35] 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.[36] 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[37]].[38]
Falls on Shabbos and the next day is a fast day:[39] If the 31st day falls on Shabbos and the next day is a fast day, the redemption and its subsequent meal is to take place at night on Motzei Shabbos, and not on the day of the fast.
Pidyon Haben if did not yet have Bris Mila due to illness:[40] If the circumcision of the child will be delayed past the 31st day due to him being sick, then the Pidyon Haben is to be performed on the 31st day even though that the Bris will be taking place on a later day.[41] Regarding the name, some write that the name should be given by the Pidyon Haben, although others maintain that even in this case the naming should be delayed until the circumcision.[42] 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 and only afterwards perform the Pidyon Haben.[43]
- By night or day:[44]
From the letter of the law, it is permitted for the redemption to take place at night.[45] Nonetheless, the custom is to perform the redemption during daytime.[46]
- When during the day?[47]
Although the Pidyon Haben may be performed throughout any of the daytime hours of the day, nonetheless, in light of the dictum of Zerizin Makdimin Lemitzvos [those with alacrity precede the performance of a mitzvah to the earliest time possible], it should take place at the earliest opportunity of the day.[48] Nonetheless, despite this, the widespread custom is to delay the redemption ceremony until after midday.[49]
_______________________________________________________[1] Shevach Habris 2; Pidyon Haben Kehilchaso 6:1
[2] Michaber Y.D. 305:11; Tur 305; Siddur Admur; Admur 339:6; Bechoros 49a; Levush 305:11; Shevach Habris 2:1
[3] Michaber ibid; Siddur Admur; Admur 339:6 “As a month in the Torah is a full 30 complete days and therefore one must wait until the 31st day at the time the redemption.”
The reason: As the verse [Bamidbar 18:16] states “Upiduyav Miben Chodesh Tifdeh.”
Passing of a lunar month: We require 30 weekdays to pass from the day of birth, including the day of birth, and do not permit the redemption to take place after the passing of a lunar month which is 29 days 12 hours and 793 Chalakim [Admur 339:6; M”A 339:8] At the same time, we do not require the passing of a lunar month prior to the redemption of the 31st day, and hence if the child was born right before sunset in the summer he may nonetheless be redeemed after sunrise of day 31 even if a lunar month has yet to pass. [Implication of Admur ibid; See Pidyon Haben Kehilchaso p. 141] However, some Poskim rule that we do require that a full lunar month passes prior to the redemption. [See Shach Y.D. 305:19; Bach 305; Noda Beyehuda Tinyana Y.D. 187; Imrei Yosher 2:132; Zocher Habris 29:14; Likkutei Pinchas 52;]
[4] See Minchas Yitzchak 5:33; Pidyon Haben Kehilchaso 6:9-11; See regarding a Bris: Admur 331:5; Michaber Y.D. 262:4-6; 266:8; Shevach Habris 8:2; Pesakim Uteshuvos 262:15-16
Born after Davened Maariv, before sunset: Is considered day. [Michaber 262:7; See Pesakim Uteshuvos 262:17]
[5] When is Bein Hashmashos? Between sunset and nightfall. [Siddur as rules Geonim and so is the custom of all Jewry today; Birkei Yosef, brought in M”B 331:14, writes that the custom has spread like the Geonim in all Eretz Yisrael; This ruling is in contrast to the ruling of Admur in the Shulchan Aruch in 331:5 and 261:5] Practically according to Admur in the Siddur Bein Hashmashos only begins a few minutes [between 3 and 5 minutes-see Kitzur Hilchos Shabbos Miluim p. 99] after the visual sunset. The start of Nightfall varies in each area. An expert Rav is to be contacted in cases of any doubt as to the Halachic definition of the time the child was born.] See Pesakim Uteshuvos 262:15 footnotes 117-123
When is Shekia: See Pesakim Uteshuvos 262:15 footnotes 123-126
Opinion of Rabbeinu Tam-The ruling of the Shulchan Aruch [Admur 331:5 and Michaber Y.D. 266:9: In the Shulchan Aruch Admur [and the Michaber Y.D. 266:9] rules like the opinion of Rabbeinu Tam [unlike the Yereim/Geonim] that Bein Hashmashos begins 15 minutes prior to nightfall, which in turn begins only 72/96 [depending on calculation of Mil in Admur] after sunset. Hence for up to 56.5-78 minutes after sunset it is still considered day for all purposes. Thus, if a child was born during this time on Erev Shabbos he is to be circumcised the next Friday. If he was born at this time on Shabbos he is to be circumcised on Shabbos. The reason we are not stringent like the opinion of the Yireim in this case to suspect that perhaps it is already after Shabbos when he was born is because no one in these provinces are accustomed like the Yireim regarding Melacha on Erev Shabbos, hence there is no need at all to be stringent here and push off the circumcision due to their opinion. [Admur ibid; No mention of the opinion of the Geonim is made by Admur in his Shulchan Aruch. Now although in 251:5 Admur rules regarding one who accepted Shabbos before Plag Hamincha of Rabbeinu Tam, to be stringent like Yireim, perhaps there it is different as by one accepting Shabbos at that time he has shown that he suspects for the opinion of the Yireim. Alternatively, in that case there is nothing to lose by being stringent while here if one is stringent the Bris will be delayed from its proper time according to the main opinion.]
Other Poskim-Opinion of Shach and Maharam Alshiker: The Shach [Yoreh Deah 266:11] brings the Maharahm Alshiker who rules to be stringent like the Geonim and push off the Bris if the child is born on Shabbos anytime between sunset and nightfall [of Rabbeinu Tam]. [This is unlike the ruling of Admur in the Siddur who rules completely like the Geonim that if born after nightfall of Geonim on Erev Shabbos, the Bris is to be done on Shabbos even though it is still Friday according to Rabbeinu Tam.] Birchei Yosef [brought in M”B 331:14] writes that the custom has spread like the Geonim in all Eretz Yisrael.
[6] The reason: As there is doubt as to whether Bein Hashmashos is part of the previous day or the coming day. Hence if born right after sunset of Wednesday, the coming Wednesday is questionable whether it is the child’s 7th day or 8th day, and it is forbidden to circumcise a child prior to entering the eighth day.
[7] See Pidyon Haben Kehilchaso 3:38; 6:19-27
[8] Siddur Admur; Admur 339:6; M”A 339:8
Other opinions: Some Poskim on that the child may be redeemed after the passing of a lunar month which is 29 days 12 hours and 793 Chalakim. [Shach Y.D. 305:19; Bach 305]
[9] Michaber Y.D. 305:13; Tur 305; Siddur Admur; Bechoros 49a; Levush 305:13; Shevach Habris 2:1
[10] Blessing: In such a case however it seems that no blessing is said. [See Taz 305:14]
Stam: Regarding a case that the father gave the money prior to the 31st and did not mention when he wants the redemption to take place, then the Poskim dispute the ruling. [See Teshuvas Bach 125; Maharik 96; Rashal 7; Taz 305:14; Shach 305:19; Beir Heiytiv 305:17)
[11] Michaber 305:13
[12] Opinion in Rama ibid; Or Zarua Bechoros 522
[13] Lit. “Tove”
[14] Rama 305:13
[15] Michaber Y.D. 305:11; Rosh Hilchos Bechoros; Levush 305:11; See Siddur Admur “from this day and onwards he transgresses a positive command”
The reason: As we do not delay the fulfillment of a Mitzvah to a later date, as when one has the opportunity to fulfill a Mitzvah then he should do so immediately. [Rosh ibid; Levush ibid]
[16] 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]
[17] Siddur Admur; Rashi Bechoros 14a; Tanya Rabasi 98; Pidyon Haben Kehilchaso 1:4
[18] Pidyon Haben Kehilchaso 6:31
[19] Michaber O.C. 339:4; Y.D. 305:11; Admur 339:6; M”A 339:8; Shach 339:11; Rivash 156; Terumos Hadeshen 2:233; Shevach Habris 2:3; Pidyon Haben Kehilchaso 6:12-18
[20] Shach 339:12; Rivash 157
[21] The reason: As this is considered similar to doing business which is forbidden on Shabbos [Admur ibid; Shach 339:12; Rivash 157] and Yom Tov. [Shach 339:12; Rivash 157]
[22] Admur ibid; Rivash ibid
The reason: As this is considered similar to doing business which is forbidden on Shabbos. [Admur ibid]
[23] Admur ibid; M”A ibid
The reason: As in such a case he is unable to say a blessing, as he cannot say the blessing on Friday as the Mitzvah has not yet begun. Likewise, he cannot say the blessing on Shabbos which is its time being that he did not do anything on Shabbos for which to say the blessing, and therefore he must wait until Sunday. [Admur ibid]
[24] Siddur Admur; Admur 339:6; M”A 339:8] At the same time, we do not require the passing of a lunar month prior to the redemption of the 31st day, and hence if the child was born right before sunset in the summer he may nonetheless be redeemed after sunrise of day 31 even if a lunar month has yet to pass. [Implication of Admur ibid; See Pidyon Haben Kehilchaso p. 141]
The reason: As a month in the Torah is a full 30 complete days and therefore one must wait until the 31st day at the time the redemption. [Admur ibid]
Other opinions: Some Poskim rule that one may perform the redemption on day 30 if a full lunar month passes prior to the redemption. [See Shach Y.D. 305:19; Bach 305; Noda Beyehuda Tinyana Y.D. 187; Imrei Yosher 2:132; Zocher Habris 29:14; Likkutei Pinchas 52;]
[25] Migdal Oz 3:4; Chasam Sofer 6:7
[26] See Rama 305:12; Pidyon Haben Kehilchaso 6:18
[27] 1st opinion in Rama 305:12; Mahariy Viyal 189 in name of Srefer Hamitzvos of Tzurech Mitzvah 194:402; Mitzvah 243
[28] The reason: As we do not mix two joyous events together. [Shach 305:13]
[29] 2nd opinion in Rama Y.D. 305:11; Michaber O.C. 546:4; Shach 305:15; Tosafos Moed Katan 8b
[30] The reason: As the concept of not mixing joyous occasions only applies to weddings. [Shach ibid]
[31] Rama ibid; Shevach Habris 2:3
[32] Admur 249:5-8; Shevach Habris 2:4-5
[33] Our Nussach of Admur ibid in parentheses; 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]
[34] Admur 249:8; M”A 249:5; 568:10; Shevach Habris 2:5
The reason: As since the Mitzvah has already been pushed off from the 31st day, it is befitting to push it off from Erev Shabbos out of honor of Shabbos. [Admur ibid]
[35] Shach 305:12 that so is the attested custom; M”A 568:10; Misgeres Hashulchan 164:1
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 31st which is a fast day. [1st 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 31st 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 31st night, on the night before the fast. [2nd 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 redemption and the meal on the night of the 32nd which is the night after the fast. [Kitzur Shu”a 164:3] This approach, however, is negated by all those Poskim who rule that one who delays the redemption past the 31st transgress the positive command. [See Siddur Admur; Rashi Bechoros 14a; Tanya Rabasi 98]
[36] Halef Lecha Shlomo 349; See Terumas Hadeshen, brought in Shach ibid
[37] 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. [2nd opinion in Admur 190:4]
[38] 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
[39] Misgeres Hashulchan 164:1; See Chidushei Rav Akiva Eiger on Michaber 305 in name of Noda Beyehuda Tinyana 186; Shevach Habris 2:7
[40] Shevach Habris 2:8
[41] Livyas Chein Parshas Bo in opinion of Ranach; Shut Habach 50; Tzemach Tzedek Kadmon 128; Beis Lechem Yehuda 305:5; Shivas Tziyon 54; Chasam Sofer 300; Tuv Taam Vadaas Mahadura Gimel 2:134; Zera Emes 3:149; Mahariy Asad Y.D. 267; Gilyon Maharsha 305:1; Likkutei Pinchas 72; Shevach Habris 2:8
[42] Nitei Gavriel 70:2
[43] Shach 305:12; Teshuvos Ranach 79; Shevach Habris 2:8
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]
[44] Shach 305:12; Shevach Habris 2:2; See Otzer Pidyon Haben 15:9; Pidyon Haben Kehilchaso 6:7
Other customs: Some are even initially accustomed to redeem the child at night, and so is the Sephardic tradition. [Ginas Veradim Y.D. 6:10; Birkeiy Yosef 305:14; Nehar Mitzrayim p. 130; Yabia Omer 5 Y.D. 25]
[45] Shach 305:12; Ginas Veradim Y.D. 6:10; Birkeiy Yosef 305:14; Nehar Mitzrayim p. 130; Yabia Omer 5 Y.D. 25
[46] Shach 305:12; Bach 305; M”A 568:10; Noda Beyehuda Tinyana Y.D. 187
The reason: As prior to daytime, the time of redemption has yet to arrive. [Shach ibid], this is in order so a full lunar month passes prior to the redemption. [Noda Beyehuda Tinyana Y.D. 187]
[47] See Pidyon Haben Kehilchaso 8:1-2
[48] See Michaber Y.D. 262:1; Aruch Hashulchan 260:9; Shevach Habris 7:6; See Igros Kodesh 4:154, brought in Shulchan Menachem 5:112; Pesakim Uteshuvos 262:3-4
[49] Ikarei Hadat Y.D. 33:8; Imrei Yosher 2:132; Sdei Chemed Kelalilm Pei Kelel 39 that so was the custom that he witnessed despite not agreeing with it; Zocher Habris 29:14; Likkutei Pinchas 52; Shevach Habris 2:2;
The reason: The reason for delaying the redemption until after midday is in order to ensure that a full lunar month has passed from the birth, as during the summer months, it is possible that a child was born directly prior to sunset will not have a full lunar month be reached until after midday of the 31st day. [Imrei Yosher ibid; Zocher Habsris ibid; Likkutei Pinchas ibid] However, see Admur 339:6; M”A 339:8 who implies that we do not require the passing of a lunar month prior to the redemption of the 31st day, and hence if the child was born right before sunset in the summer he may nonetheless be redeemed after sunrise of day 31 even if a lunar month has yet to pass. See Pidyon haben Kehilchaso p. 141
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