Chapter 14: The laws of Pidyon Haben[1]

1. Checklist for Pidyon Haben
2. General laws:
3. It is the Mitzvah on the father to redeem his firstborn son.
4. Firstborn: Verify that the firstborn son is indeed obligated in being redeemed [i.e. is the firstborn of his mother and was not preceded by another child or invalidating miscarriage, was born naturally and not through C-section, both the mother and father are Yisraeilim and not a Kohen or Levi that have not been invalidated.
5. When: The redemption ceremony is to take place during daytime of the 31st day of birth, which is four weeks and two weekdays after the birth, so long as it does not fall on Shabbos or Yom Tov, and the child was not born by Bein Hashmashos, in which case the ceremony is to be pushed off to the next day.
6. The redemption money: The father is commanded to give the Kohen the value of five Selaim to redeem his son. 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. 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.

1. The day of the Pidyon:
2. Eating prior to the Pidyon Haben: The custom of many is at the very least not to eat a meal prior to the Pidyon. However, to eat a snack prior to the Pidyon is permitted according to all opinions. Despite the above letter of the law allowance [to eat a snack and according to many even a meal], it was customary of the original Chassidim [in times of Rishonim] to fast on the day of any Mitzvah which comes on occasion until the actual Mitzvah is performed. Accordingly, some are accustomed for the father of the newborn to fast until after the Pidyon.
3. Melacha prior to the Pidyon Haben: It is disputed if the father of the newborn is forbidden to perform Melacha [i.e. haircut, bathing, etc ] on the day Pidyon until the Pidyon takes place, as is the law regarding any other time-dependent Mitzvah.
4. Tachanun: Tachanun is recited on the day of a Pidyon Haben, including by the father of the newborn.
5. Shabbos clothing: It is customary to dress the child in elegant clothing and to adorn him with jewelry of gold and silver. Likewise, the father and mother are to wear Shabbos clothing in honor and respect of the Pidyon Haben.
6. Tallis & Tefillin: Unlike a Bris, it is not customary to wear Tallis and Tefillin by a Pidyin Haben.
7. Minyan: It is proper for the Pidyon Haben to take place in the presence of a Minyan. However, if one is unable to get a Minyan, then one should not delay the Pidyon Haben due to this.
8. Preparing the child: It is customary to dress the child in elegant clothing and to adorn him with jewelry of gold and silver.
9. Silver platter: 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.
10. Standing versus sitting: 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. It is disputed if the Kohen is to be in a sitting or standing position.

1. Seder Pidyon Haben – The ceremony:
2. Washing hands for the meal: When a meal is eaten by the ceremony, then if there is wine available, then the redemption procedure is done after beginning the meal [i.e. after washing hands for bread and reciting Hamotzi and sitting on the table and eating a Kezayis of bread.
3. If there is no wine available, and hence a blessing of Shehakol needs to be recited over other beverages after the ceremony, then the Pidyon Haben ceremony is to be performed prior to the meal.
4. Bringing the child for the Kohen: The father brings his firstborn son before the Kohen. Some Poskim  write that the child is to be placed in front of the Kohen and it is not necessary to place him on the lap of the Kohen. However, other Poskim write the child is to be placed in the hands of the Kohen.
5. Bringing the money or its value: The father brings the money, or its equivalence, of five Selaim with him.
6. When to pour the cup of wine, before or after the ceremony: This matter is disputed amongst the Poskim, with some ruling 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 , however, rule that the wine should only be poured after the redemption ceremony is complete and the redemption money is received by Kohen.
7. The conversation that ensues between the father and Kohen: The father is then to tell the Kohen that the child is a first-born child to his Yisraeli mother and says in this wording “My Israelite wife has given birth to a firstborn son for me.” The Kohen then asks the father, “Which would you rather own, your firstborn son or the five Selaim that you must give in order to redeem this firstborn?” The father then replies, “I would like to keep my firstborn son, and thus please take five Selaim as the redemption money that I am obligated to give you.”
8. Giving the money or its equivalent value to the Kohen: The father is to then stretch out his hand with the money in it to give it to the Kohen and recite the two blessings of “Al Pidyon Haben” and then say the blessing of Shehechiyanu, and then he is to give to the Kohen the five Selaim, or its equivalent value.
9. Blessing over wine: Immediately after the recital of the blessings and giving the money to the hands of the Kohen, the Kohen, while still standing, recites the blessing of Borei Peri Hagafen over a cup of wine and is to then drink from the wine.
10. Who drinks the wine: The Kohen who recites the blessing of Borei Peri Hagafen is to drink from the wine. Some Poskim rule that the wine should also be given to the father of the child to drink.
11. Birchas Kohanim: After the drinking of the wine, the Kohen is to place his hands on the head of the child and bless him with Birchas Kohanim, and other Pesukim, each person according to his Nussach.
12. The meal and festivities: After the completion of the above ceremony, they are to sit down and eat and drink and rejoice.
13. Who says Hamotzi on the main loaf: The father of the child or the Kohen  is to recite the Hamotzi on the main loaf of bread, and it is then to be distributed to the participants. Immediately afterwards the redemption ceremony is performed, as stated above.
14. The menu of the meal – Bread, wine and meat: One should wash on bread for this festive meal. It is proper to serve meat and wine during the meal being that it is a Seudas Mitzvah, just as we rule regarding the Seudas Mitzvah of a Bris.
15. Garlic: Some are accustomed to bringing garlic to the redemption ceremony and distribute it to all the participants.
16. Attending a meal of a Pidyon Haben: It is an accepted tradition that a person who participates in the meal of a Pidyon Haben is equivalent to having fasted 84 fasts and is hence a Tikkun for Pegam Habris.
17. Shehasimcha Bemiono by Birchas Hamazon: One does not recite Shehasimcha Bemiono by Birchas Hamazon of the Pidyon Haben.

1. Items to bring to the Pidyon Haben

• The newborn.
• The redemption money.
• The Kohen.
• A Silver platter.
• Bread, wine and meat.
• Garlic.

2. The Mitzvah of Pidyon Haben in Scripture:

Parshas Bo:[2] Hashem spoke to Moshe asking him to command the Jewish people: Every male firstborn of the womb of a person or animal is to be sanctified to me. The firstborn male is to be redeemed. If your children ask what this [Mitzvah] is [about], then you shall tell him that Hashem took us out from slavery with a strong hand, and he killed the Egyptian firstborns, and therefore I sacrifice to G-d my firstborn male animals, and redeem my firstborn sons.

Parshas Ki Sisa:[3] Every firstborn is Mine, the firstborn male of an ox or sheep. The firstborn donkey is to be redeemed with a sheep, or have its neck broken. All the firstborns of your sons should be redeemed.

Parshas Bamidbar: The Levites were taken from amongst the Jewish people in exchange for the firstborns. “The firstborns became Mine on the day I smote the firstborn Egyptians, and I sanctified the firstborn humans and animals to be Mine. The Levites are thus Mine in place of the firstborns.”

Parshas Korach:[4] The firstborn of a person and animal is to go to the Kohanim. The firstborn human and impure animals [i.e. donkey] are to be redeemed. The firstborn son is to be redeemed with five Shekalim after 30 days. The firstborn of pure animals is not to be redeemed, and is rather to have its blood and fat offered to the altar, as it is holy. You are, however, to eat its meat.

3. The Mitzvah:[5]
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.[6] [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.[7]]

Temple times versus exile and Israel versus Diaspora:[8] 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:[9] If the father did not redeem him on the 31st day, then the father transgresses a positive command [each and every day thereon[10]].

If the father refuses to redeem his son, is he to be forced to do so:[11] Some Poskim[12] rule that if the father refuses to redeem his son then he is forced to do so by the Beis Din. Other Poskim[13], 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:[14]

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:[15]

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:[16] 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.[17]

Atones for Pgam Habris:[18] 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.

4. Who – The Mitzvah for the father to redeem the child:[19]

The positive command is for the father to redeem his son.[20]

The mother:[21] The Mitzvah and obligation to redeem the firstborn son is only upon the father, and not on the mother. Thus, if for whatever reason the father cannot do the Mitzvah, there is no obligation on the mother to do so and furthermore, she is initially restricted[22] from doing so and rather the redemption is to be delayed until the father does so, or the child reaches the age of Bar Mitzvah and redeems himself, as explained next.

Shliach – Having another person do the redemption on behalf of the father:[23] Some Poskim[24] rule that the father cannot appoint a Shliach to redeem his child on his behalf. Likewise, a Jewish court cannot redeem the child without the father. [Accordingly, if the father is not available, such as due to being incarcerated, or out of the country, or is separated from the mother, or is in a coma, or is in a mental asylum, then the child may not be redeemed by the mother or any other person. However, in such a case, if the father is in a state of sanity, then he may perform the redemption himself with a Kohen in his locality and does not need to be near the child.] However, most Poskim[25] rule that the father may redeem his son through a Shliach and hence may appoint someone as an emissary to do the redemption on his behalf, as will be explained. Likewise, the Jewish courts may redeem the father if the father transgressed and did not redeem his son.[26] Furthermore, some Poskim[27] rule that any individual can decide on his own accord to give the money to the Kohen on behalf of the firstborn child even without the father’s consent, and the child is considered redeemed, as he is considered the Shliach of the father. Based on this, some Poskim[28] rule that the Jewish courts may redeem the father if the father passed away, as will be explained in the next halacha regaridng an orphan. Practically, the father is to initially be stringent to not redeem the child through an emissary and is rather to do so personally.[29] [This, however, only applies against having another person give his own money to the Kohen on behalf of the newborn and hence perform the entire ceremony on behalf of the father without the father’s involvement. However, it is even initially permitted for the father to separate his own money and give it to an emissary to give to the Kohen, with him the father telling the Kohen that he is redeeming his son through the money that he is sending him through a Shliach.[30]]

If father is not with the newborn:[31] Based on all the above, even if the father is not in the same city as the newborn on the day of the redemption, he is not to appoint a Shliach to do so on his behalf in the city of the newborn, and is rather to do the redemption in his own city with a local Kohen, not in the presence of the newborn. However, if there is no Kohen available in his locality, he may appoint an emissary to do so, as rule most Poskim above.

5. The law if the father did not redeem his son:[32]

If the father did not redeem his son, then when the child reaches Bar Mitzvah he is obligated to redeem himself. [He should not redeem himself prior to reaching the age of Bar Mitzvah.[33]]

Yasom/Orphan:[34] A firstborn son who is orphaned from his father is required to redeem himself upon him becoming an adult, which is at the age of Bar Mitzvah. [He should not redeem himself prior to reaching the age of Bar Mitzvah.[35] However, it is disputed  as to whether a child who was not redeemed by his father should be redeemed by the Jewish court while he is still a child, and practically he should be redeemed on condition while still a child, and then upon becoming an adult he should repeat the redemption, as explained below.] 

Wearing an unredeemed necklace until the redemption:[36] Some Poskim[37] rule that a silver necklace with an engraving of “not redeemed” or “Ben Kohen” is placed on the neck of a child who has yet to be redeemed, such as if he is an orphan from his father, in order so he know to redeem himself when he reaches the age.

Beis Din redeeming the Yasom child:[38] Some Poskim[39] rule that a child who was not redeemed by his father, including if this is due to the death of the father [i.e. a Yasom], then the child should be redeemed by the Jewish court while he is still a child. Other Poskim[40], however, rule that a child who was not redeemed by his father, especially if he is an orphan and his father is no longer alive, cannot be redeemed by the Jewish court and he is rather to redeem himself when he becomes an adult. Practically he should be redeemed by the Jewish court on condition while still a child, and then upon becoming an adult he should repeat the redemption.[41] [This is done as follows: The Jewish court redeems him without a blessing while he is still a child using the money of the orphan or money that is acquired to the child for this purpose. This money is given to the Kohen as a present on condition to return.[42] Alternatively, it is given with the following stipulation “if when he becomes an adult he does not remember that he is a firstborn and does not redeem himself then the money will belong to the Kohen for the sake of the redemption. If, however, he does know that he is a firstborn and redeems himself then the money is given to the Kohen as a present.”[43] In addition, a silver necklace should be hung on the neck of the child with the words “Safek Paduiy.” When he becomes an adult he should then repeat the redemption.[44]]

Having another person do the redemption on behalf of the father: Some Poskim[45] rule that any individual can decide on his own accord to give the money to the Kohen on behalf of the firstborn child even without the father’s consent, and the child is considered redeemed, as he is considered the Shliach of the father. See the previous Halacha for the full details of this matter!

 

6. Which child is obligated in Pidyon Haben?[46]
7. A. Firstborn son versus firstborn daughter:

Only a firstborn son is obligated in being redeemed and not a firstborn daughter.[47] Likewise, only if the son was the firstborn child is he obligated in being redeemed. Thus, if a daughter was born first, then the firstborn son is not obligated to be redeemed.[48]

1. First born from the mother or father?[49]

The firstborn status of the son which obligates him to be redeemed, follows his mother and not his father.[50] The following is the law:

Mothers first born: A son who is the first born of his mother is obligated to be redeemed by his father irrelevant to whether the father has other children from other [i.e. previous] wives. Thus, if a father remarried after having children with his previous wife, and his new wife gave birth to her firstborn son, then the father is obligated in redeeming the son. Accordingly, it is possible for a father to perform the Mitzvah many times in his lifetime.[51]

Fathers first born: If the son is the fathers first born but is not the mothers first born, then the child does not need to be redeemed.[52] [Thus, if a mother remarried after having children, and she gave birth to her new husband’s firstborn son, then the child is not obligated in being redeemed. Accordingly, it is possible for a father to never perform the Mitzvah in his lifetime even if he has a firstborn son.]

Firstborn of female convert who had child before conversions:[53] A female convert who gave birth before her conversion, and then gave birth to a boy after her conversion, the child does not need to be redeemed.

1. Miscarriage/Stillborn prior to the first child:[54]

If the mother had a miscarriage prior to the birth of the first-born son, then whether or not this is considered like a first birth which will exempt a future firstborn son from needing a Pidyon Haben, is dependent on the week of gestation of the fetus, and to its form.[55] Practically, if one knows with certainty that the miscarriage occurred within 40 days of conception, then the miscarriage is not considered like a birth, and the firstborn son is obligated to be redeemed.[56] [Likewise, if one knows with certainty that the miscarriage took place after three months from conception, then the miscarriage is considered like a real birth, and the firstborn son is not obligated to be redeemed. If the miscarriage took place between 40 days from conception and three months from conception, then the child is to be redeemed without a blessing.[57]]

1. C-section, Vacuum, forceps:[58]

If the first-born son was not born naturally but through a c-section, then he does not need to be redeemed. As well, the next son born likewise does not need to be redeemed, even if the next son is born naturally.[59] [A child who was naturally born with a vacuum, or with forceps, is obligated to be redeemed.[60]]

1. The son of a Levi-Leviyah/Kohen-Kohenes:[61]

Kohanim and Levites are exempt from Pidyon Haben.[62] Even a Kohenes or Leviyah who is married to a Yisrael, her son is not obligated in Pidyon Haben.[63] [This applies even today when we no longer have Kohanim and Leviyim Meyuchasim and they hold their status merely due to Chazaka.[64] Thus, the obligation to redeem a first-born son only applies if both the father and mother are Israelites-Yisraeilim. If even one of the parents is a Kohen or Levi, whether the father or the mother, then the child does not need to be redeemed.]

A Kohenes who in the past had relations with a gentile [or other Pasul]:[65] If a Kohenes had relations with a gentile [or any other Pasul[66], anytime in her past], then her firstborn son is obligated in Pidyon Haben.[67] This applies even if she did not become pregnant from the gentile, and later married a Jew[68] and had a firstborn son with him, then he is obligated to redeem his son. [This is particularly applicable in cases where a Kohenes Baal Teshuvah gives birth to a first born son, in which case her firstborn son from a Jew is obligated in Pidyon Haben if in the past she had relations with a gentile.]

A Leviyah who in the past had relations with a gentile [or other Pasul]:[69] If a Leviyah had relations with a gentile [anytime in her past], nevertheless her firstborn son is exempt from Pidyon Haben due to her Levite status.

Kohen father is Chalal:[70] A Kohen who is a Challal [born from a forbidden marriage to a Kohen] is obligated to redeem his son who is a firstborn to the mother, and to give the money to a Kohen.

Child is a Chalal:[71] If the father is a Kohen although his child is a Chalal [i.e. a Kohen married a woman who is forbidden to Kehuna, such as a divorcee[72], or a woman who is Halachically defined as a Zoneh[73], or a woman who herself was already defined as a Challalah[74] and she birthed him a firstborn son] then the child needs to be redeemed. Nevertheless, the Kohen father can keep the money for himself after he separates it for the Pidyon.

Q&A If the father and mother are a Yisrael, but one of their mothers is a Kohenes or Leviyah, is the child obligated in Pidyon Haben?[75] Yes.   What is the law if one [father or mother] does not know if he is a Kohen or Levi or Yisrael?[76] Some Poskim[77] rule that the firstborn son is exempt from Pidyon Haben.[78] Other Poskim[79] rule that he is obligated in Pidyon Haben.[80] Practically, he is to be redeemed without a blessing.[81]

1. Son of gentile father:[82]

Mother is Yisraeilis-Obligated:[83] If a Yisraeilis was impregnated by a gentile, then her firstborn son is obligated in Pidyon Haben [and hence there is no difference as to whether her firstborn son was born from a Jewish or gentile father in this regard, and either way her son is obligated in Pidyon Haben]. In such a case, the Pidyon Haben is to take place when he becomes Bar Mitzvah.[84] This applies even if she is now married to a Jewish husband, nonetheless, he is exempt from redeeming her son, and the obligation falls on the son himself when he becomes Bar Mitzvah.[85]]

Mother is Leviyah-Exempt:[86] If a Leviyah was impregnated by a gentile, then her son is exempt from being redeemed [due to her Levite status, and hence there is no difference as to whether her son was born from a Jewish or gentile father in this regard, and either way her son is exempt from Pidyon Haben].[87]

Mother is Kohenes-Obligated:[88] If a Kohenes was impregnated by a gentile, then her firstborn son is obligated in Pidyon Haben [and hence by a Kohenes there is a difference as to whether her firstborn son was born from a Jewish or gentile father in this regard].[89] [In such a case, the Pidyon Haben is to take place when he becomes Bar Mitzvah.[90] This applies even if she is now married to a Jewish husband, nonetheless, he is exempt from redeeming her son, and the obligation falls on the son himself when he becomes Bar Mitzvah.[91]]

1. Convert and Son of convert:[92]

The firstborn son of a female convert is obligated in Pidyon Haben.

A pregnant convert:[93] A gentile woman who was pregnant and converted and then gave birth, the child needs to be redeemed.

1. Mamzer:[94]

A Mamzer who is a firstborn for his mother is obligated to be redeemed just like any other child. [This applies even if the mother is a Bas Kohen, as explained in Halacha F. If the identity of the father is known, then the father is obligated to redeem him. If the identity of the father is not a known, or is not definite, then he is to redeem himself when he becomes Bar Mitzvah. If it is questionable if the father is a Levite, then he is to be redeemed without a blessing, as explained in G. However, if the father is a Kohen or is questionably a Kohen, then he is nevertheless to be redeemed with a blessing as is the law by a Challal, as explained in G.]

1. Out of Wedlock born child:[95]

A firstborn for his mother who was born out of wedlock is obligated to be redeemed just like any other child. If the identity of the father is known, then the father is to redeem him. If the identity of the father is not a known, or is not definite, then he is to redeem himself when he becomes Bar Mitzvah. If it is questionable if the father is a Kohen or Levite, then he is to be redeemed without a blessing, as explained in G.

1. Child born to adulterous wife:[96]

A firstborn who was born to a married mother who committed adultery with another man prior to becoming pregnant is obligated to be redeemed just like any other child. In such a case, we assume her husband to be the father of the child, and hence he is obligated to redeem his son. This applies even if they were required to get divorced due to the adultery.

1. Treifa:[97]

If prior to the 31st day the child was diagnosed to not be able to live[98] then he does not need to be redeemed.

1. Nefel and Premature birth:[99]

A Nefel [i.e. premature birth] who is a firstborn to his mother is not obligated to be redeemed, even if he manages to live past 30 days due to being in an incubator, so long as he still retains the status of a Nefel. Once he leaves the status of a Nefel, then he is to be redeemed as usual. Practically, in this regard, a child is only considered a Nefel if he was definitely born in the eight month or six month and prior. In such a case, the child is to only be redeemed when he becomes fully developed, even if many more than 30 days have passed. Furthermore, some suggest that even after the child becomes fully developed, he should only be redeemed after 30 days pass from his removal from the incubator.[100] However, if it is only questionable whether the child was born in the eighth month then he is to be redeemed on the 31st day, even if he is an incubator due to not being fully developed.

1. Child died-Does the child still have to be redeemed if he died r”l?[101]

Dies prior to 31st day:[102] If the firstborn child died prior to the 31st day from birth then he does not need to be redeemed.

Dies after 30 days:[103] If the firstborn child who is obligated in Pidyon Haben died past the 30th day from birth then he must be redeemed. He is to be with a blessing, however without the blessing of Shehechiyanu.[104] He is to be redeemed prior to the burial. [In the event that he was not redeemed prior to the burial, then he needs to be redeemed after the burial.[105]]

1. Had twins but doesn’t know who was born first:[106]

If the mother gave birth to twins, a boy and a girl and they do not know which child was born first, than the son does not need to be redeemed.[107] If she gave birth to twin boys, and they do not know which child was born first, than the father must give the Kohen five Selaim, as one of the sons must definitely be redeemed.

1. Safeik if is a firstborn or if obligated to be redeemed:[108]

In any case of doubt[109] as to if the child is a firstborn, or is liable for Pidyon Haben, than the son does not need to be redeemed.[110]

7. The Kohen – Which Kohen is valid to redeem the child:[111]

Who is believed to be a Kohen?[112] Ideally, a Kohen is only believed to be a Kohen if he is a Kohen Meyuchas. This means that two witnesses testify to his Kehuna lineage which dates back to testimony that his ancestors served in the temple. This form of testimony for a Kohen no longer exists today, and hence we suffice with a Kohen Muchzak. A Kohen Muchzak refers to any individual who claims to be a Kohen and performs Nesias Kapayim and receives a first Aliyah.[113] [Nonetheless, some write that it is proper for one to use as a Kohen for the Pidyon Haben, a Kohen from a prestigious family of Kohanim Meyuchasim, such as the Rappaport family or Kahana family or descendants of the Shach.[114] Furthermore, some write that is proper for one to redeem himself many times throughout his life every time he meets a Kohen in order so he will be redeemed by at least one true Kohen Meyuchas.[115] Others write that due to this worry, one should acquire the redemption money to all of the true Kohanim in the world and then give it to one specific Kohen.[116]]

Discovered that he is not a Kohen after the fact:[117] In the event that the presumed Kohen who receive the redemption money is discovered to not be a Kohen at all, then the firstborn must be redeemed a second time by a valid Kohen, even many years later in life. It goes without saying, that the presumed Kohen must return all the redemption moneys that he ever received to their valid owners.

An adult Kohen versus a Katan:[118] It is disputed amongst the Poskim as to whether the Kohen must be over the age Bar Mitzvah.

An insane Kohen [Shoteh]:[119] It is disputed amongst the Poskim as to whether a Kohen who is  Shoteh is Valid for the redemption.

A male Kohen and not Kohenes:[120] It is only valid to redeem the firstborn child by a male Kohen and not by a Kohenes.

Kohen with blemish or Kerus Shafcha:[121] A Kohen with a blemish is valid to redeem the firstborn child. However, a Kohen who is a Petzua Daka or Kerus Shafcha it is disputed if it is valid to redeem the firstborn child by him.

Kohen Chalal or Mamzer:[122] A Kohen who is a Chalal is invalid to redeem the firstborn child as a Kohen who is a Challal is not considered a Kohen at all. [It is questionable as to what is the status of a Mamzer.]

Kohen Rasha:[123]A Kohen still retains his Kehuna status even if he is a Rasha and performs severe sins such as Giluiy Arayos[124], unless he is guilty of the following sins, in which case he is invalid to redeem the firstborn child: 1) Converted to another religion, even if it is not idolatry, such as Islam [i.e. a Mumar Heretic].[125] 2) Desecrates Shabbos in public.[126] 3) If he transgresses the laws of the priesthood, such as is, or was, married to a [gentile[127]], divorcee, Mamzer, Chalalah, Chalutza, convert, Zonah.[128] 4) Does not avoid the impurity of the dead.[129] 5) Is not circumcised and refuses to do so.[130] In all the above cases he is invalid until he does Teshuvah, with exception to a Kohen who marries any of the above women in which case he must make a vow “Al Daas Rabim” to never marry them again.[131]

Daughter of Kohen committed adultery or conversion: If the daughter of a Kohen is found guilty of adultery, or conversion to another religion, some Poskim[132] rule that her father becomes desecrated from the Kehuna, and is not to be called first to the Torah. Practically, the custom is unlike this opinion.[133]

8. Appointing a different Kohen:[134]

Once a Kohen has been asked by the father to perform the redemption, it is forbidden for the father to go back on his word and ask another Kohen to do the redemption [and if he does so then he is considered wicked[135]].[136] However, if he did retract it then its valid.[137]

The second Kohen is more righteous or a greater friend:[138] In the event that one found a more righteous Kohen, or a Kohen who is a greater friend, then one may even initially retract from his original appointment and appoint the more righteous Kohen or a Kohen who is a greater friend, if one would have definitely appointed him initially if he was around at the time of the appointment of the original Kohen. [This however may only be done at least one or two days before the Pidyon Haben and not in close proximity to the circumcision as doing so will shame and embarrass the original Kohen.[139]]

May the second Kohen do so if asked:[140] If the father transgresses and retracts from the appointment and asks another Kohen to do so, then it is permitted for the second Kohen to do so.

 

9. When – When is the redemption to take place?[141]
10. Which date:

The 31st day:[142] 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.[143] [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:[144] If the child was born during Bein Hashmashos[145] then the 30 days are to be calculated starting from that evening.[146] [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:[147] One may not redeem the child prior to the passing of 30 weekdays[148], 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.[149] However, if he gave the Kohen the money stipulating that the redemption will take place on the 31st day, then the child is redeemed.[150] In such a case the child is redeemed even if the money has already been spent by the 31st day.[151] However, some Poskim[152] rule that if the money is no longer with the Kohen by the 31st day, then the child is not redeemed. It is proper[153] to be stringent like this opinion [and redeem the child without a blessing].[154]

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.[155] A father who delays the redemption past the 31st day transgresses the positive command [each and every day[156]].[157] [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.[158]]

If the 31st falls on Shabbos or Yom Tov:[159] If the 31st day falls on Shabbos [or Yom Tov[160]] then the redemption is not to take place that day.[161] 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.[162] 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].[163] Likewise, it is not to take place on Friday on the 30th day even if a complete lunar month has already passed.[164] 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.[165]

If it falls on Chol Hameod:[166] If the 31st day falls on Chol Hamoed, some Poskim[167] rule that one may not do the redemption on Chol Hamoed.[168] However, other Poskim[169] rule it is permitted to perform the redemption on Chol Hamoed[170], and so is the main Halachic ruling.[171]

If it falls on a Erev Shabbos:[172]  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.[173] However, in such a case, he is to do the Pidyon Haben on Erev Shabbos without making a festive meal. [174] See Halacha 15A regarding the full details of the meal.

If it falls on a fast day:[175] 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.[176] 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[177]].[178]

Falls on Shabbos and the next day is a fast day:[179] 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:[180] 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.[181] 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.[182] 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.[183]

1. By night or day:[184]

From the letter of the law, it is permitted for the redemption to take place at night.[185] Nonetheless, the custom is to perform the redemption during daytime.[186]

1. When during the day?[187]

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.[188] Nonetheless, despite this, the widespread custom is to delay the redemption ceremony until after midday.[189]

 

10. The redemption money:[190]
11. The amount of money to give the Kohen:[191]

The father is commanded to give the Kohen the value of five Selaim [or Shekalim[192]] to redeem his son.[193]

How much is five Selaim?[194] The five Selaim is the value of 120 Maim which is equal to 30 Dirham of refined silver.[195] Some Poskim[196] rule that this is equal to 2 gold Rinesh or 2 gold Polish. Other Poskim[197] rule that it is the value of 5.25 Lot. Other Poskim[198] 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.[199] Practically, Lechatchila it is proper for one to follow the most stringent opinion, and thus fulfill his obligation according to all.[200] [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].[201] 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.[202]]

What to give-Giving the value of Five Selaim:[203] 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.[204] [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.[205]] If one redeemed using an invalid method of payment, then the child is not considered redeemed.[206] [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[207], 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.[208] 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.[209]

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. May the Kohen give the money back to the father?[210]

The Kohen is not required to keep the redemption money that he was given by the father, and it is hence permitted for him to return the money to the father if he so wishes. Nonetheless, a Kohen should not be accustomed to always return the money to everyone that redeems by him, as this will cause that everyone will redeem by him.[211]

Not to give the redemption money with intent of having it returned: Although the Kohen reserves the right to return the redemption money back to the father, as stated above, nonetheless, the father may not initially give the money to the Kohen under this condition that he be given the money back, and at times doing so invalidates the redemption, as will soon be explained. Rather, the father is to give the redemption money to the Kohen with complete intent of gifting it to him for his keeps and if the Kohen decides to return it on his own accord, then so be it. [Giving the five Selaim or the value of the five Selaim fully to the Kohen as a complete present without intent to receive it back helps with the life and health of the child.[212]]

If the money was given on condition to be returned: If the father gave the money to the Kohen with the intent in mind that the Kohen return the money, and that he is giving the Kohen the money on condition that he return the money to him, then if the Kohen was not aware of this condition and thought that he was receiving the money for him to keep for himself, then if the Kohen returns the money to the father, then the child is not redeemed.[213] However, if the father gave the redemption money to the Kohen as a gift under the explicitly stated condition that the Kohen return the gift money back to him after the redemption, and the Kohen accepted this condition and returned the money, then the child is redeemed.[214] Nonetheless, this should not initially be done.[215] However, this only applies if the father explicitly said to the Kohen that he is receiving the money as a gift “on condition to return” [i.e. Matana Al Means Lehachzir], however, if the father told the Kohen to take the five Selaim and then return it to him without mentioning its gifts status and its condition of return, then the redemption is completely invalid.[216]

1. May one give his son to the Kohen instead of giving him redemption money?[217]

The father must redeem the child by giving the Kohen the redemption money, and he cannot choose to fulfill his obligation by giving the child to the Kohen in its stead. Accordingly, if he tells the Kohen to take the child, he does not fulfill his obligation and must redeem him.

1. Do Siamese twins need to be redeemed with ten Selaim?[218]

Siamese twins [who are born a natural birth] need to be redeemed with ten Selaim. The father is obligated to give ten Selaim to the Kohen, five for each head. [Practically, in today’s times, Siamese twins are birthed through C-section and hence are exempt from redemption.]

1. Not enough coins – If one only has four coins to do the Pidyon what is he to do?[219]

If one only has four coins to perform the Pidyon he can give the Kohen the 4 coins, and then buy back one coin and then give him that coin, for a total of five coins.

11. The day of the Pidyon Haben:
12. Eating prior to the Pidyon Haben:[220]

Letter of law: Some Poskim[221] rule that the father of the newborn is forbidden to eat a meal on the day of the Pidyon, as is the law regarding any other time-dependent Mitzvah. However, the mother of the newborn is permitted to eat as normal.[222] Other Poskim[223] argue on all the above and rule that there was never a prohibition decreed against eating a meal prior to doing the Pidyon. Practically, the custom of many is at the very least not to eat a meal prior to the Pidyon.[224] However, to eat a snack prior to the Pidyon is permitted according to all opinions.

Custom and act of piety: Despite the above letter of the law allowance [to eat a snack and according to many even a meal], it was customary of the original Chassidim [in times of Rishonim] to fast on the day of any Mitzvah which comes on occasion until the actual Mitzvah is performed.[225] Accordingly, some are accustomed for the father of the newborn to fast until after the Pidyon.[226]

Kohen: According to all, the Kohen does not need to fast on the day of the Bris. Nonetheless, if the Kohen desires to do so due to Chivuv Mitzvah, then he may.

1. Melacha prior to the Pidyon Haben:[227]

Some Poskim[228] rule that the father of the newborn is forbidden to perform Melacha [i.e. haircut, bathing, etc[229]] on the day Pidyon until the Pidyon takes place, as is the law regarding any other time-dependent Mitzvah. However, the mother of the newborn is permitted to perform Melacha as normal prior to the Pidyon.[230] Other Poskim[231] argue on all the above and rule that there was never a prohibition decreed against doing Melacha prior to doing the Pidyon.

Kohen: According to all, a Kohen may perform Melacha on the day of the Pidyon.

1. Haircut:[232]

There is no record in the Poskim for the father of the child or Kohen to get a haircut in honor of the Pidyon Haben. Nonetheless, being that it is considered a Yom Tov for the father and Kohen[233], therefore, seemingly there is reason for doing so.

Sefiras Haomer:[234] Seemingly. the father of the newborn may not get a haircut on behalf of the Pidyon Haben during the period of Sefira, just as we rule regarding the three weeks.

Three weeks and nine days:[235] The father of the newborn may not get a haircut on behalf of the Pidyon Haben during the period of the three weeks.

1. Tachanun:[236]

Tachanun is recited on the day of a Pidyon Haben, including by the father of the newborn. It is recited even in the presence of the newborn and even by the Mincha prayer that takes place by the Pidyon Haben ceremony. However, some[237] communities are accustomed not to say Tachanun by Mincha [or even Shacharis[238]] of the Pidyon Haben, just as they hold regarding a Bar Mitzvah.[239] The Chabad custom is to recite Tachanun on the day of the Bar Mitzvah even by the venue of the Bar Mitzvah[240], and the same would apply to the Pidyon Haben.

12. Laws relating the ceremony:
13. Shabbos clothing:[241]

It is customary to dress the child in elegant clothing[242] and to adorn him with jewelry of gold and silver.[243] Likewise, the father and mother are to wear Shabbos clothing in honor and respect of the Pidyon Haben.[244]

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.[245] [Some Poskim[246] rule that this applies even during Shiva. Other Poskim[247], 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[248] rule it applies only after the Shloshim, during the year of Aveilus.] However, during Shiva, they may not wear leather shoes.[249]

Three weeks:[250] 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:[251]

Most Poskim[252] 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.[253] However, if one is unable to get a Minyan, then one should not delay the Pidyon Haben due to this.[254]

1. Preparing the child:[255]

It is customary to dress the child in elegant clothing[256] and to adorn him with jewelry of gold and silver.[257]

1. Silver platter:[258]

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:[259]

Some Poskim[260] 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.[261] Other Poskim[262], however, rule that both the father and the Kohen are to be standing when the money is given and received.[263]

1. The blessings recited upon performing the redemption:[264]

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[265]] 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:[266] When the person redeems himself as an adult, then some Poskim[267] 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.[268] 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].[269]

1. Blessing over wine, or other beverage:[270]

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].[271] [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:[272] 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.[273] Some Poskim[274] 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[275] 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[276], 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:[277]

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.

 

13. Seder Pidyon Haben – The ceremony:[278]

Washing hands for the meal:[279] When a meal is eaten by the ceremony, then if there is wine available, then the redemption procedure is done after beginning the meal [i.e. after washing hands for bread and reciting Hamotzi[280] and sitting on the table and eating a Kezayis of bread]. If there is no wine available, and hence a blessing of Shehakol needs to be recited over other beverages after the ceremony, then the Pidyon Haben ceremony is to be performed prior to the meal. See the next Halacha for the full details of this subject!

Bringing the child for the Kohen: The father brings his firstborn son before the Kohen.[281] Some Poskim[282] write that the child is to be placed in front of the Kohen and it is not necessary to place him on the lap of the Kohen. However, other Poskim[283] write the child is to be placed in the hands of the Kohen.[284]

Bringing the money or its value:[285] The father brings the money, or its equivalence, of five Selaim with him.

The conversation that ensues between the father and Kohen:[286] The father is then to tell the Kohen that the child is a first-born child to his Yisraeli mother and says in this wording “My Israelite wife has given birth to a firstborn son for me.” The Kohen then asks the father, “Which would you rather own, your firstborn son or the five Selaim that you must give in order to redeem this firstborn?” The father then replies, “I would like to keep my firstborn son, and thus please take five Selaim as the redemption money that I am obligated to give you.” [The wording of this statement should not mislead one to believe that the father has the choice to give the child to the Kohen instead of the redemption money, and rather it is simply said in order to arouse the father to desire to do the Mitzvah.[287]]

Giving the money or its equivalent value to the Kohen:[288] The father is to then stretch out his hand with the money in it to give it to the Kohen[289] and recite the two blessings of “Al Pidyon Haben” and then say the blessing of Shehechiyanu, and then he is to give to the Kohen the five Selaim, or its equivalent value.

Blessing over wine:[290] Immediately after the recital of the blessings and giving the money to the hands of the Kohen, the Kohen [while still standing] recites the blessing of Borei Peri Hagafen over a cup of wine and is to then drink from the wine. See next Halacha for the full details of this matter.

Birchas Kohanim:[291] After the drinking of the wine, the Kohen is to place his hands on the head of the child and bless him with Birchas Kohanim, and other Pesukim, each person according to his Nussach.

The meal and festivities:[292] After the completion of the above ceremony, they are to sit down and eat and drink and rejoice. See Halacha 14  for the full details of the subject.

Child is not present:[293] The above procedure is accustomed to being done in the [Ashkenazi] provinces, when the child is together with the father. However, when the father is not in the presence of the child, then the redemption is to take place by the father and a Kohen not in the presence of the child, but with a change in the procedure. The father simply states to the Kohen that he has a firstborn child, and the Kohen then asks, “which would you rather….?,” just as we stated above.

 

14. The meal:[294]

Although there is no obligation to host a festive meal by the Pidyon Haben ceremony[295], nonetheless, some are accustomed to do so in order to publicize the Mitzvah [if they can afford both the redemption money and the meal[296]].[297] The above has become the accepted custom in order to publicize the Mitzvah.[298] Thus, after the completion of the redemption ceremony, they are to sit down and eat and drink and rejoice. [299]

Seudas Mitzvah: This meal is considered a Seudas Mitzvah.[300] According to some Poskim[301], it is considered a Seudas Mitzvah even when it is not taking place on time, on the 31st day.

When to perform the Pidyon Haben-Wine available:[302] When a meal is eaten by the ceremony, then if there is wine available, then the redemption procedure is done after the beginning of the meal [i.e. after washing hands for bread and reciting Hamotzi[303] and sitting on the table and eating a Kezayis of bread].[304] The Kohen is to then recite a blessing over the wine immediately after the redemption in order to publicize the Mitzvah.[305] After the redemption ceremony is complete, the meal is to be resumed.

When to perform the Pidyon Haben-No wine available:[306] If there is no wine available, and hence a blessing of Shehakol needs to be recited over other beverages after the ceremony, then the Pidyon Haben ceremony is to be performed prior to the meal.[307] After the ceremony, prior to starting the meal, the Kohen is to recite a blessing over other beverages, [such as beer].

Who says Hamotzi on the main loaf:[308] The father of the child[309] or the Kohen[310] is to recite the Hamotzi on the main loaf of bread, and it is then to be distributed to the participants. Immediately afterwards the redemption ceremony is performed, as stated above.

The menu of the meal – Bread, wine and meat: One should wash on bread for this festive meal.[311] It is proper to serve meat and wine during the meal being that it is a Seudas Mitzvah, just as we rule regarding the Seudas Mitzvah of a Bris.[312] [The following is the ruling regarding a Bris: Some Poskim[313] rule that one should serve animal meat and wine during this meal. Other Poskim[314], however, rule that it suffices for one to serve poultry or fish, and some Poskim[315] rule that even serving dairy suffices. This especially applies if one cannot afford to serve meat or poultry.[316] However, one should not be stingy and serve only light refreshments, such as coffee and cake.[317] However, one who simply cannot afford it otherwise, may serve light refreshments.[318] Practically, whoever can afford to do so should serve actual animal meat. One who cannot afford animal meat should serve poultry. One who cannot afford poultry should serve fish.[319] However, one should not serve only dairy, without serving fish, although some are Milameid Zechus on those who only serve dairy for the meal.[320]]

The Nine days:[321] One may eat meat and drink wine during a Seudas Mitzva of a Pidyon Haben which is taking place during the nine days, before the week of Tishe Beav.[322] However, only those who are coming to the meal out of respect for the Baal Hasimcha, or other similar reason, are allowed to eat.[323] However, those joining simply to be allowed to eat meat and drink wine are forbidden to eat meat and wine.[324] Within the week of the Tisha B’av, only ten people, [in addition to the relatives[325] and father of child and Kohen[326]], are to eat meat or drink wine during the meal.[327] All others are to simply eat the other foods.[328]

Garlic:[329] Some are accustomed to bringing garlic to the redemption ceremony and distribute it to all the participants.[330] [This custom was unknown of in Russia, and became widespread in Israel and the United States through Hungarian Jewry.[331]]

Attending a meal of a Pidyon Haben:[332] It is an accepted tradition that a person who participates in the meal of a Pidyon Haben is equivalent to having fasted 84 fasts and is hence a Tikkun for Pegam Habris.

Shehasimcha Bemiono by Birchas Hamazon:[333] One does not recite Shehasimcha Bemiono by Birchas Hamazon of the Pidyon Haben.[334]

15. Special occasions & Times of Year:[335]
16. Erev Shabbos – Friday Pidyon Haben:[336]

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.[337] 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?[338] When possible, it is a Mitzvah to initially begin the Seudas Mitzvah prior to the [beginning[339] of the] 10th hour [Zmaniyos[340]] of the day [or earlier, as much as possible[341]]. [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.[342]

How many people may be invited to the Seudas Mitzvah?[343] It is proper[344] 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[345] [and the Kohen which is doing the Pidyon[346]]. Thus, one may invite ten more guests besides for the above guests.

Past 31st day:[347] 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.[348] (Rather he is to do the Pidyon Haben on Erev Shabbos without making a festive meal.[349])

1. Fast day – Pidyon Haben [including Tishe Beav]:[350]

The Pidyon Haben procedure:[351] 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.[352] 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[353]].[354]

Fasting:[355] 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:[356] 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:[357] 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.

If the Pidyon Haben is taking place after the 31st day on a Taanis Nidche may the Baal Simcha still eat after Mincha?[358] No.

1. Sefiras Haomer:[359]

Haircut:[360] 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.[361]]

Dancing and music by the Seudas Mitzvah of the Pidyon Haben: Many Poskim[362] rule it is permitted to dance and play music during a Seudas Mitzvah, such as by a Bris, Pidyon Haben. However, other Poskim[363] 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.[364] From here we can deduce that in the Rebbe’s opinion it is forbidden to hear music even by a Seudas Mitzvah.] 

Shehechiyanu:[365] 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:[366]

Haircut:[367] 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[368] rule it is permitted to dance and play music during a Seudas Mitzvah, such as by a Bris, Pidyon Haben. However, other Poskim[369] 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.[370] From here we can deduce that in the Rebbe’s opinion it is forbidden to hear music even by a Seudas Mitzvah.] 

Shehechiyanu:[371] 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.[372]]

Shabbos clothing:[373] 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:[374]

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:[375] 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[376]].

1. Purim Pidyon Haben:[377]

It is certainly[378] permitted to perform a Pidyon Haben [and its subsequent feast] on Purim.[379] [One can fulfill his Purim Seuda obligation with this meal if it is taking place during the day of Purim.[380]]

1. Sukkos:[381]

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.[382] Those people who do not have enough space to eat there should simply not participate at all in the meal.[383]

Q&A Must the actual Pidyon Haben take place in the Sukkah? There is no requirement for the actual ceremony of the circumcision and Pidyon Haben to take place in the Sukkah. On the contrary, the circumcision should specifically take place indoors, as falling debris from a Sukkah can be dangerous for the child.[384] Nonetheless, if the Sukkah is deemed safe, then it is proper to have the circumcision take place there, even though it is not required.[385]   If the Sukkah is so small that it cannot even for 10 people for the meal of the Bris, may the eat inside her home?[386] From some Poskim[387] it is implied that it is permitted to have the meal inside the home in such a case. Practically, however, other Poskim[388] rule that it is forbidden even in such a case, and so is implied ruling of Admur, and so is the final ruling.       If the sukkah is too small to hold all the guests, may they build a larger Sukkah during Chol Hamoed?[389] Yes.

1. Pidyon Haben on Erev Pesach for Bechor:[390]

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:[391]

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.[392]

16. Mourner attending Pidyon Haben:[393]
17. Onen:[394]

An Onen is not to perform the Mitzvah of Pidyon Haben until after the burial.

1. During Shiva:

An Avel may not participate in a Pidyon Haben if the meal is taking place outside his home. If, however, the meal is taking place inside of the home of the Avel, then the custom is to be lenient to participate.

Father and mother of child:[395] It is permited for parents during Shiva to participate in the Pidyon Haben of their son. [All the other laws of Shiva continue to apply.[396] They thus may not wear leather shoes[397] and according to some Poskim[398] may also not wear Shabbos clothing. From other Poskim[399], however, it is implied that they may wear Shabbos clothing. The father may say Shehechiyanu by the Pidyon.] They, however, may only participate in the meal if it takes place inside their home.

Kohen:[400] A Kohen during Shiva may be honored by a Pidyon Haben with redeeming the first born, starting from after [sunrise[401] of] the third day of Shiva. However, he must Daven at home [and not where the Pidyon Haben is taking place]. [He also may not participate in the meal.[402]] However, within the first three days of Shiva, he is not to leave his home to perform the redemption of a Pidyon Haben. If, however, there is no other Kohen available, he may participate even on the first day of Shiva.

1. During Shloshim:[403]

The ceremony: In all cases the Avel may participate in the actual ceremony of the Pidyon Haben even outside of his home.[404] This applies even if light refreshments will be served afterwards [prior to the meal].[405] One however may not participate while music is playing.[406]

The meal:[407] Some Poskim[408] rule that an Avel may not participate in a Seudas Pidyon Haben. Practically, the custom is for a mourner [of any relative[409]] to avoid eating in any meal of any sort, throughout the period of Aveilus[410], if the meal is taking place outside his home.[411] If, however, the meal is taking place inside of the home of the Avel, then the custom is to be lenient to participate.

Father and mother of child:[412] It is permitted for parents who are in Aveilus to participate in the Pidyon Haben of their son and the meal that follows. Some Poskim[413] rule that they may wear Shabbos clothing.

Siblings/other relatives/close friends: Siblings, and close relatives, or friends, may participate in the Pidyon Haben if they are Mishameish by the meal. They are however to eat on a separate table and not remain during the dancing.

Rav: A Rav who is an Avel may participate in a Pidyon Haben meal if he will give a speech, although he is not to eat by the meal, and is not to remain while music is being played.

Sake of Parnasa: An Avel may participate in a Pidyon Haben meal for the sake of Parnasa.

Mishameish: An Avel may work in the kitchen or in the waiter’s room during a Seudas Bris Milah. [He, however, is to eat alone in a side room.]

Some Poskim rule it is forbidden for an Avel to be a waiter by a meal that he may not participate in. Other Poskim rule it is permitted for an Avel to be a waiter by a meal, whether a wedding meal or Seudas Bris Milah and the like. Practically, the custom is to be lenient. [This applies even during Shloshim.  However one is to only resort to this leniency if he is a relative of the Baal Hasimcha. It is however absolutely forbidden to participate in the meal. He is rather to eat alone in a side room.]

                        

1. During the year of Aveilus:[414]

The ceremony: In all cases, the Avel may participate in the actual ceremony of the Pidyon Haben even outside of his home.[415] This applies even if light refreshments will be served afterwards [prior to the meal].[416] One, however, may not participate while music is playing.[417]

The meal:[418] Some Poskim[419] rule that an Avel after the passing of a parent may not participate in a Seudas Pidyon Haben during the year of Aveilus. Practically, the custom is for a mourner to avoid eating in any meal of any sort, throughout the period of Aveilus[420], if the meal is taking place outside his home.[421] If, however, the meal is taking place inside of the home of the Avel then the custom is to be lenient to participate.

Father and mother of child:[422] It is permitted for parents who are in Aveilus to participate in the Pidyon Haben of their child and in the meal that follows. They may even wear Shabbos clothing.[423]

Siblings/other relatives/close friends: Siblings and close relatives or friends may participate in the Pidyon Haben if they are Mishameish by the meal. They are however to eat on a separate table and not remain during the dancing.

Rav: A Rav who is an Avel may participate in a Pidyon Haben meal if he will give a speech, although he is not to eat in the meal, and is not to remain while music is being played.

Sake of Parnasa: An Avel may participate in a Pidyon Haben meal for the sake of Parnasa.

Mishameish: An Avel may work in the kitchen or in the waiter’s room during a Seudas Bris Milah. [He, however, is to eat alone in a side room.]

Some Poskim rule it is forbidden for an Avel to be a waiter by a meal that he may not participate in. Other Poskim rule it is permitted for an Avel to be a waiter by a meal, whether a wedding meal or Seudas Bris Milah and the like. Practically, the custom is to be lenient. [This applies even during Shloshim.  However one is to only resort to this leniency if he is a relative of the Baal Hasimcha. It is however absolutely forbidden to participate in the meal. He is rather to eat alone in a side room.]

_____________________________________________________

[1] See Shulchan Aruch Yoreh Deah Chapter 305:1-31; Shevach Habris p. 101-115; Pidyon Haben Kehilchaso Chapters 1-10; Shulchan Menachem 5:143-144

[2] Bo 13:13; Source of Yerushalmi Kiddushin 1:7 for Mitzvah

[3] Ki Sisa 34:19 [Source of Rambam Bikkurim 11:1] Ki Sisa 34:20; Source of Kiddushin 29a

[4] Korach 18:15; Source of Rambam Bikkurim 11:1

[5] 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

[6] 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

[7] 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

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

^[9] Siddur Admur; Rashi Bechoros 14a; Tanya Rabasi 98; Pidyon Haben Kehilchaso 1:4

[10] 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]

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

[12] 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.

[13] Chut Hashani 92

^[14] Chinuch Mitzvah 18; Pidyon Haben Kehilchaso Chapter 10; See there “Derushei Chassidus Beinyanei Pidyon Haben”

^[15]  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

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

[17] Sefer Chassidim 334; Shemiras Hanefesh 180

[18] 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

[19] See Pidyon Haben Kehilchaso 1:6; 29-30

[20] 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

Is the Mitzvah on the father or on the son? 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. 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: 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 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

[21] Michaber 305:2; Rambam Bikkurim 305:2; See Pidyon Haben Kehilchaso 1:8-9

^[22] Bedieved, if the mother redeemed the child: If the mother went ahead and redeemed the child with her husband’s assets before the father got a chance to do so, then the child is not redeemed. [Pischeiy Teshuvah 305:3] This implies that if the mother redeems the child with her own money then the child is redeemed. Thus although a mother is not obligated to redeem, she nevertheless still has the power to do so. [See Pidyon Haben Kehilchaso ibid footnote 23]

[23] See Pidyon Haben Kehilchaso 1:15-24 [if father alive]; 25-28 [by Yasom]; See Igros Kodesh 1:294, printed in Shulchan Menachem 5:237

^[24] Rama 305:10; Darkei Moshe 305:10; Rivash 131; Levush 305:10; Many Poskim in Pidyon Haben Kehilchaso ibid footnote 41; See Aruch Hashulchan 305:6-7; Pidyon Haben Kehilchaso ibid footnote 41 in great length and Miluim 1; See Igros Kodesh 1:294, printed in Shulchan Menachem 5:237 for a defense of the opinions of the Rama ibid

[25] Shach 305:11; Taz 305:11; Shach ibid in name of: Rashal Yam Shel Shlomo Kiddushin 1:54; Meil Tzedek; Derisha 305:14; Ran Pesachim 3b; Divrei Chamudos Bechoros 8:17; Tzeida Laderech; Mahariy Bruno 66; Machanhe Efraim Hilchos Zechiya 7; Many Poskim in Pidyon Haben Kehilchaso ibid footnote 42, see there in great length

^[26] Shach 305:11; Taz 305:11

[27] Taz 305:11; Beir Heiytiv 305:11; See Pidyon Haben Kehilchaso 1:21 footnote 63

^[28] Shach 305:11 in negation of Divrei Chamudos and Nekudos Hakesef ibid in negation of Taz ibid

Other opinions: Some Poskim rule that once the father has passed away no other person can redeem the child, and rather the child must wait until he becomes Bar Mitzvah and redeems himself. [Taz 305:11; Divrei Chamudos Bechoros 8:17; Tzemach Tzedek Y.D. 222]

[29] Pidyon Haben Kehilchaso ibid footnote 43

[30] Chidushei Rav Akiva Eiger 305:10; Pidyon Haben Kehilchaso 1:16 and footnote 44 in name of many Poskim; Igros Kodesh 1:294, printed in Shulchan Menachem 5:237

[31] Pidyon Haben Kehilchaso 1:16

[32] Michaber 305:15; Rambam Bikurim 11:2; Kiddushin 29a; See Pidyon Haben Kehilchaso 1:7, 10-14; 1:7; 25-29

What Mitzvah is fulfilled when the son redeems himself? 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. 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: 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 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

[33] Zichron Yosef Y.D. 26; See Pidyon Haben Kehilchaso 1:11-12

The reason: As if he redeems himself while still a child, then he will only be unable to do so upon reaching adulthood, and hence we do not say that due to the command of Chinuch he should already redeem himself while a child, as this will prevent him from being able to do the true Mitzvah upon becoming an adult. [Zichron Yosef ibid]

[34] Shevach Habris 1:9; Pidyon Haben Kehilchaso 1:25-28

[35] Zichron Yosef Y.D. 26; See Pidyon Haben Kehilchaso 1:11-12

The reason: As if he redeems himself while still a child, then he will only be unable to do so upon reaching adulthood, and hence we do not say that due to the command of Chinuch he should already redeem himself while a child, as this will prevent him from being able to do the true Mitzvah upon becoming an adult. [Zichron Yosef ibid]

^[36] See Rama 305:15; Pidyon Haben Kehilchaso 1:10

[37] Opinion in Rama 305:15; Maharil Hilchos Pidyon Haben; Taz 305:11; Levush 305:15

Other opinions: Some Poskim rule that this advice is not good, as in most cases the necklace gets lost and hence it is best to have the Jewish court redeem him while still young. [Shach 305:20]

[38] See Otzer Pidyon Haben 8:4-6; Pidyon Haben Kehilchaso 1:21-24 [by non-Yasom]; 25-26 [by Yason]

Background: This law is a replica of the law explained in the previous Halacha regarding if another person can redeem the child on behalf of the father, however, in this Halacha the main focus is when this is done not with consent of the parent and especially if the father is dead. The main focus of the previous Halacha is the general concept of another person redeeming the child on behalf of the father, even with the consent of the father. In general, there are three sets of opinions on this subject: 1) An emissary or court can never perform the redemption on behalf of the father with or without his consent. [Rama] 2) An emissary or court can perform the redemption on behalf of the father with or without his consent so long as the father is alive. [Taz] 3) An emissary or court can perform the redemption on behalf of the father even if the father is dead. [Shach]

[39] Tzeida Laderech Parshas Bo, brought in Taz 305:11; Taz 305:11 regarding only if father is alive; Shach 305:11, in his own personal opinion, and that so agreed with him many of the Gedolei Haposkim including the Maharal of Prague; Shach 305:20 and Nekudos Hakesef concludes that it is best to have the Jewish court redeem him while still young, as in most cases the necklace gets lost. Shach 305:11 in negation of Divrei Chamudos and Nekudos Hakesef ibid in negation of Taz ibid that this applies even if father passed away

[40] Rama 305:10 and 15 and Levush 305:15 and Rivash 131 regarding even if father is alive; Maharil Hilchos Pidyon Haben; Taz 305:11 and Divrei Chamudos Bechoros 8:17 regarding if father not alive; Tzemach Tzedek Y.D. 222

[41] Chasam Sofer 295; Chemdas Shlomo 31; Pischeiy Teshuvah 305:16

[42] Chasam Sofer ibid

[43] Chemdas Shlomo 31; Pischeiy Teshuvah 305:16

[44] Chasam Sofer ibid

[45] Taz 305:11; Beir Heiytiv 305:11; See Pidyon Haben Kehilchaso 1:21 footnote 63

[46] Pidyon Haben Kehilchaso Chapters 2-4

[47] Michaber Y.D. 305:1

[48] Michaber Y.D. 305:25; Pidyon Haben Kehilchaso 2:3-5

[49] Michaber Y.D. 305:17; Mishneh Bechoros 46a; Kiddushin 29b; Admur 470:1-2; Pidyon Haben Kehilchaso 2:1-2; Shevach Habris 1:2

[50] The reason: As the verse [Shemos 13:2] states “Peter Rechem,” and the Recehm is from the mother.

[51] Michaber ibid and Kiddushin ibid regarding if has many wives

[52] The reason: As the verse states “Peter Rechem,” and the Rechem is from the mother. [Poskim ibid]

^[53] Michaber Y.D. 305:21

^[54] Michaber Y.D. 305:22-23; Admur 470:2; Mishneh Bechoros 46a; Pidyon Haben Kehilchaso 2:6-16; Shevach Habris 1:8

[55] Background: If a form of a fetus came out which appears like an animal/bird which half of its face appears like that of a human, or the Shilya came out, or the Shapir Merukam came out, then this miscarriage is considered like a birth and the first-born son does not need to be redeemed. [Michaber 305:22] If the Shapir was filled with blood or water or other colors, then this miscarriage is not considered like a birth and the first-born son needs to be redeemed. [Michaber 305:23]

Fetus appears like other animal: If the fetus appeared like a fish or reptile or other Shekatzim Urimashim, then the first-born son needs to be redeemed. [Michaber 305:23]

Mother had stillborn: If the mother had a still born, then if the child was only in his eight month, then the first born son needs to be redeemed. [Michaber Y.D. 305:23] If the stillborn was born through a c-section-see Pidyon Haben Kehilchaso 2:19

[56] Michaber Y.D. 305:23; Pidyon Haben Kehilchaso 2:6 and 16

[57] Pidyon Haben Kehilchaso 2:16; Shevach Habris ibid footnote 14

[58] Michaber Y.D. 305:24; Mishneh Bechoros 47b; Pidyon Haben Kehilchaso 2:17-19; Shevach Habris 1:7

^[59] The reason: The reason for the latter exemption is because only a first-born son which would also be considered a first born for inheritance purposes is given an obligation to be redeemed, and since in this case the latter child is not considered the first born for inheritance, therefore he does not need to be redeemed despite him being the first child born form the womb. [Taz 305:20; Tana Kama in Mishneh ibid; See Rashi ibid, Hagahos Hagri”v; Pidyon Haben Kehilchaso ibid footnote 45]

[60] See Pidyon Haben Kehilchaso 2:22-23

[61] Michaber Y.D. 305:18; Tur 305:18; Pidyon Haben Kehilchaso 1:3; 3:11-26; Shevach Habris 1:3

[62] Michaber ibid; Mishneh Bechoros 3a

The reason that even a Levi exempts: As in the desert the Levites exempted the Bechoros, and hence today as well the Levites exempt their Bechor sons. [Bechoros 4a]

[63] Michaber ibid; Rambam Bikurim 11:10; Rav Ada Bar Ahavah in Bechoros 47a; Chulin 132a; Tosafos Bechoros ibid; Rosh Bechoros 8:2

The reason: As this matter is not dependent on the father, but rather on the mother, as the verse [Shemos 13:2] states “Peter Kol Rechem Bivinei Yisrael.” [Michaber ibid]

[64] Setimas Kol Haposkim; Chasam Sofer Y.D. 291; Aruch Hashulchan 305:55; Shoshanim Ledavid O.C. 22; Likkutei Pinchas 27; Minchas Yitzchak 2:30; Pidyon Haben Kehilchaso 3:13; See Michaber O.C. 457:2

Other opinions: Some Poskim rule that today, all Kohanim and Leviyim should redeem their firstborns without a blessing. [Divrei Chamudos on Rosh Bechoros 1:9; Sheilas Yaavetz 1:155; Pishceiy Teshuvah 305:12; ]

[65] Shach 305:22; Shevach Habris 1:4; Pidyon Haben Kehilchaso 3:17

[66] Pidyon Haben Kehilchaso 3:17; Such as incest [i.e. brother, father, etc] or adultery [See Shach 305:23 and Pidyon Haben Kehilchaso 3 footnote 40] or had relations with a Mamzer

[67] The reason: As she has become a Chalal due to this relations with the gentile. [Shach ibid] Vetzaruch Iyun if this occurred between the pregnancy and birth.

[68] If the father is a Kohen, then the son is Chalal, and follows the law explained below regarding if the child is a Challal. If, however, the father is a Levi, then seemingly the son is exempt from redemption. Vetzaruch Iyun.

[69] See Michaber Y.D. 305:18

[70] See Michaber E.H. 7:12 that a Chalal has the status of a Zar

[71] Michaber Y.D. 305:19; Levush 305:19; Maharit Algazi Hilchos Bechoros on Ramban 67 in name of Rosh; Aruch Hashulchan 305:60; Pidyon Haben Kehilchaso 3:14; Shevach Habris 1:5

[72] See Michaber E.H. 6:1 and 7:12

[73] A woman is defined as a Zonah if she had relations with a gentile, or an Erva [i.e. brother, father, etc], or a Challal [Michaber E.H. 6:8] or committed adultery or was raped while married [Michaber E.H. 6:10-11], or had relations with a Mamzer.

A gentile: A gentile is considered a Zonah. [Michaber E.H. 7:14]]

A convert: A woman who was born a gentile and converted is considered a Zonah, even if she converted before age 3. [Michaber E.H. 7:14]

[74] A Challalah is defined as 1) Any woman who was born from a Biblically Kehuna prohibited relationship. b) Any woman who is prohibited to the priesthood, who married or had relations with a Kohen [i.e. divorcee, Zonah]. [Michaber E.H. 7:12]

[75] Sefer Hamakneh Kiddushin 29a; Shemen Rokeiach Bechoros 47a; Shaareiy Shamayim Y.D. 45; Pidyon Haben Kehilchaso 3 footnote 25

[76] See Otzer Pidyon Haben 5:18; Pidyon Haben Kehilchaso 4:17; Shevach Habris 1:6

[77] Tzemach Tzedek Kadmon 125; Beir Heiyitiv of Maharit 305; Pischeiy Teshuvah 305:32;

[78] The reason: As Hamotzi Michaveiro Alav Harayah, and by monetary matters we do not follow the majority status. [Poskim ibid]

[79] Yeshuos Yaakov Y.D. 305; Kuntrus Hasfeikos 6:5; Kol Aryeh 82; Bnei Tziyon Kama 103-104; Likkutei Pinchas 114

[80] The reason: As by Matanos Kehuna and Aniyim we follow majority status, and majority of people are Yisraeilim. [Poskim ibid]

[81] Halef Lecha Shlomo Y.D. 286; Levushei Mordechai Kama Y.D. 204 in name of Shaareiy Deiah

[82] See Michaber Y.D. 305:18; Shevach Habris 1:4

[83] See Michaber Y.D. 305:18 regarding a Kohenes, and there is no difference in this regarding between a Chalalah or Yisraeilis

[84] Shach 305:22 “When he becomes older”

The reason: As the mother is not obligated to redeem her son, as explained above in Michaber 305:2. [Shach ibid]

[85] Shach ibid

[86] Michaber Y.D. 305:18; Rambam Bikurim 11:11; Bechoros 47a

[87] The reason: As a Leviyah does not become desecrated from her Leviyah status by her having relations with the non-Jew.

[88] Michaber Y.D. 305:18; Rambam Bikurim 11:11; Bechoros 47a

[89] The reason: As the Kohenes has been desecrated from her Kehuna status by her having relations with the non-Jew. [Michaber ibid]

[90] Shach 305:22 “When he becomes older”

The reason: As the mother is not obligated to redeem her son, as explained above in Michaber 305:2. [Shach ibid]

[91] Shach ibid

[92] Pidyon Haben Kehilchaso 3:1-7

^[93] Michaber 305:20; Rambam Bechoros 11:13; Mishneh Bechoros 46a

[94] Radbaz 185; Pidyon Haben Kehilchaso 3:8

[95] See Kesav Sofer Y.D. 145; Mahariy Asad Y.D. 264; Pidyon Haben Kehilchaso 3:9

[96] See Tuv Taam Vadas Gimel 2:130; Pidyon Haben Kehilchaso 3:10

[97] Michaber 305:12; Bava Kama 11b; See Pidyon Haben Kehilchaso 3:33-37

^[98] Lit. “Treifa”. If the child was diagnosed to be a “vaday treifa” then he does not need to be redeemed even if he lives for many years. If he is diagnosed to be a “Safek Treifa,” then if he lives for 12 months he has to be redeemed. [Shach  305:16]

[99] See Daas Sofer Y.D. 114; Chelkas Yaakov 3:109; Beir Moshe 1:64; Tzitz Eliezer 9:28-8; Nishmas Avraham Y.D. 305:2; 4 Y.D. 305; Pidyon Haben Kehilchaso 3:29-33

[100] See Pidyon Haben Kehilchaso ibid footnote 67

[101] See Michaber and Rama 305:12; Pidyon Haben Kehilchaso 1:31; 6:28-30; 9:34-36

^[102] Michaber 305:12; Mishneh Bechors 49a

^[103] Rama 305:12; Mishneh Bechors 49a; Bechoros 51b

[104] Rama ibid; See Pidyon Haben Kehilchaso 9:35-36 for the full order of such a Pidyon

[105] Radbaz 187

^[106] Michaber 305:25; Rambam Bechoros 11:20; Mishneh Bechoros 48a; See Pidyon Haben Kehilchaso 4:1-19

[107] The reason: As Hamotzi Meichaveiro Alav Haraya. [Shach 305:26]

[108] Michaber 305:13; Chulin 134b; Rambam Bechoros 11:20; Mishneh Bechoros 48a; See Pidyon Haben Kehilchaso 4:1-19

[109] It is beyond the scope of this law to go into the various scenarios of question and doubt, and see the sources above for all the various details of the subject.

[110] The reason: As Hamotzi Meichaveiro Alav Haraya. [Michaber ibid]

[111] See Maharit 148-149; Kneses Yechezkal 56; Tumim 15:3; Chasam Sofer Y.D. 144-145; E.H. 41-42; Pidyon Haben Kehilchaso 5:1-28

[112] Pidyon Haben Kehilchaso 5:1

[113] Rama E.H. 3:1 that so is custom; Ramach M”B 128:1;

Other opinions: Some Poskim rule that a person is not believed to be a Kohen simply by stating so, and rather he must provide testimony of his lineage. [Michaber E.H. 3:1]

[114] Zocher Habris 30:4

[115] Sheilas Yaavetz 1:155; Migdal Oz 6:8

[116] Minchas Chinuch Mitzvah 357

[117] See Michaber E.H. 3:7; Chavos Yair 113; Yad Eliyahu 37; Pischeiy Tehsuvah 305:5; Pidyon Haben Kehilchaso 5:26

[118] See Mayim Chaim 4; Maharam Shick Y.D. 296; Pidyon Haben Kehilchaso 5:2

[119] See Mayim Chaim 4; Maharam Shick Y.D. 296; Pidyon Haben Kehilchaso 5:2 and 28

[120] Pidyon Haben Kehilchaso 5:13-14

[121] See Admur 128:44; Piskeiy Teshuvos 135:11; Pidyon Haben Kehilchaso 5:15-16

[122] See Admur 128:55; Michaber E.H. 7:20; Pidyon Haben Kehilchaso 5:17

Bedieved: See Pidyon Haben Kehilchaso 5:27

[123] See Ketzos Hashulchan 85:3; Piskeiy Teshuvos 135:11; Pidyon Haben Kehilchaso 5:17

[124] See Admur 128:51-52; Michaber 128:39; Minchas Chinuch Mitzvah 269; Maharam Shick 1:56; See P”M 135 in Pesicha leaves this matter in question

[125] Admur 128:51 “The Sages decreed that he is desecrated from his holiness and does not perform Nesias Kapayim or read first from the Torah.”

[126] See Admur 128:52 in parentheses “Except for desecrating Shabbos in public, in which case he is like a gentile for all matters”

[127] However, see Admur 128:51 that if it is a prohibition upon all Jews, even non-Kohanim, then he is not desecrated from his Kehuna

[128] Admur 128:53 “If he transgresses the Mitzvos of Kehuna, the Sages fined him and invalidated him for Kehuna even to receive the first Aliyah…this includes a Kohen who married a Gerusha or Chalutza or defiled himself to the dead.”; Shaareiy Efraim 1:37; Ketzos Hashulchan 85:3

[129] Admur ibid; Shaareiy Efraim 1:37; Ketzos Hashulchan 85:3

[130] See Piskeiy Teshuvos ibid and 128:79; See Halacha 1E in Q&A. However, see Admur 128:51 that an Aral may perform Nesias Kapayim

[131] Admur 128:52

[132] Opinion in Admur 128:54; Rama 128:41; Mordechai

[133] Admur ibid in parentheses

[134] Rama Y.D. 305:4; 264:1 [regarding Mila]; See Pesakim Uteshuvos 264:7-8; Pidyon Haben Kehilchaso 5:24-25

If the original Kohen could not make it and then showed up: See Rama ibid; Pesakim Uteshuvos 264:8 Pidyon Haben Kehilchaso 5:24 footnote 52

[135] Shach 264:6; Taz 264:5

[136] The reason: Once a person has been appointed, it is forbidden for one to retract disappointment being that doing so is considered lying. [Taz 264:5; Shach 264:7; Beis Yosef]

^[137] Rama 4

[138] Taz 264:5

[139] See Chasam Sofer Y.D. 246

[140] Rama ibid

[141] Shevach Habris 2; Pidyon Haben Kehilchaso 6:1

[142] Michaber Y.D. 305:11; Tur 305; Siddur Admur; Admur 339:6; Bechoros 49a; Levush 305:11; Shevach Habris 2:1

^[143] 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;]

[144] 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]

[145] 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.

[146] 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 7^th day or 8^th day, and it is forbidden to circumcise a child prior to entering the eighth day. 

[147] See Pidyon Haben Kehilchaso 3:38; 6:19-27

[148] 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]

[149] Michaber Y.D. 305:13; Tur 305; Siddur Admur; Bechoros 49a; Levush 305:13; Shevach Habris 2:1

^[150] 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 31^st 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)

^[151] Michaber 305:13

[152] Opinion in Rama ibid; Or Zarua Bechoros 522

^[153] Lit. “Tove”

^[154] Rama 305:13

[155] 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]

[156] 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]

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

[158] Pidyon Haben Kehilchaso 6:31

[159] 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

^[160] Shach 339:12; Rivash 157

[161] 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]

[162] Admur ibid; Rivash ibid

The reason: As this is considered similar to doing business which is forbidden on Shabbos. [Admur ibid]

[163] 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]

[164] 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;]

[165] Migdal Oz 3:4; Chasam Sofer 6:7

[166] See Rama 305:12; Pidyon Haben Kehilchaso 6:18

[167] 1^st opinion in Rama 305:12; Mahariy Viyal 189 in name of Srefer Hamitzvos of Tzurech Mitzvah 194:402; Mitzvah 243

^[168] The reason: As we do not mix two joyous events together. [Shach 305:13]

[169] 2^nd opinion in Rama Y.D. 305:11; Michaber O.C. 546:4; Shach 305:15; Tosafos Moed Katan 8b

^[170] The reason: As the concept of not mixing joyous occasions only applies to weddings. [Shach ibid]

^[171] Rama ibid; Shevach Habris 2:3

[172] Admur 249:5-8; Shevach Habris 2:4-5

[173] 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]

[174] 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 31^st day, it is befitting to push it off from Erev Shabbos out of honor of Shabbos. [Admur ibid]

[175] 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 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 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 31^st transgress the positive command. [See Siddur Admur; Rashi Bechoros 14a; Tanya Rabasi 98]

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

[177] 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]

[178] 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

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

[180] Shevach Habris 2:8

[181] 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

[182] Nitei Gavriel 70:2

[183] 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]

^[184] 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]

[185] Shach 305:12; Ginas Veradim Y.D. 6:10; Birkeiy Yosef 305:14; Nehar Mitzrayim p. 130; Yabia Omer 5 Y.D. 25

[186] 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]

[187] See Pidyon Haben Kehilchaso 8:1-2

[188] 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

[189] 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

[190] Shevach Habris 3; Pidyon Haben Kehilchaso 7:1-61

[191] Michaber 305:1; Siddur Admur; Bechoros 49b; Bamidbar 18:16; Shevach Habris 3:1-2

[192] 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]

[193] The reason: As the verse states that “his redemption with a value of five Shekalim” [Bamidbar ibid]

[194] See Shiurei Torah p. 287; Hearos of Rav Raskin on Siddur

^[195] Michaber 305:1

[196] Rama ibid

^[197] Taz 305:1; Maharam Merothenberg; Derisha 305:3 in name of Rashal

^[198] Perisha 305:2, brought in Shach 305:1; Tzemach Tzedek Y.D. 223

[199] 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

^[200] Shach 305:1; See Likkutei Sichos 39:221 that by Pidyon Haben we are stringent in the value of the Sela

^[201] 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]

[202] See Likkutei Pinchas 29; Pidyon Haben Kehilchaso 7:35 footnote 88

[203] 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

^[204] 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.

[205] 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]

^[206] Michaber 3

[207] 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.

^[208] 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]

^[209] Rama 305:6

[210] See Michaber 305:8; Bechoros 51b; Levush 305:8; Shach 305:6 and 8; Shevach Habris 4:6-7; Pidyon Haben Kehilchaso 7:18-48

^[211] Michaber 305:8

[212] Kaf Hachaim 116:139; See Sefer Chassidim 334; Shemiras Hanefesh 180

[213] Michaber 305:8 as explained in Rama 306:8 and Taz 305:6; Rambam; Rabbeinu Gershom

The reason: As the money must be given to the kohen as a complete present, and only afterwards, if the Kohen wills to return it, may he do so. Hence, in the above case, the redemption is invalid as to begin with the Kohen was never given the money as a complete present.

Other opinions: Some Poskim rule that the redemption is invalid even if the Kohen did not return the money to the father being that it was never given to him with intent for him to keep it. [Shach 305:7; Rashi; Rashba; Ramban]

[214] Michaber Y.D. 305:8; O.C. 658:4

^[215] Michaber 305:8; See Taz 305:6 and Rama 306:8 that the rule is that whenever the father and kohen both know that the money is being given on condition to return, then it valis, and it is only invalid when the kohen thinks he can keep it, while the father gave it with intention to have it returned.

^[216] Rama 305:8.

The reason: As in such a case the money is not considered to have ever been owned by the Kohen, and thus the child is not redeemed. However, when one says the term “condition” it implies that its being given now to the kohen as a gift and it’s just that the kohen needs to latter return it, and a gift that is given on condition of return is still considered a gift. [Rama ibid]

^[217] Rama 305:10; Terumas Hadeshen 135; Chut Hashani 92; Pischeiy Teshuvah 305:15; See Pidyon Haben Kehilchaso 7:38; 8:12 footnote 38

^[218] Menachos 37b; Tur 305, brought in Beis Hillel; Avnei Nezer Y.D. 399; Pidyon Haben Kehilchaso 3:38; Omitted from Rambam and Michaber

[219] Rav Asher Lemel Cohen; See Michaber 305:7; Bechoros 51b; Pidyon Haben Kehilchaso 7:39

[220] See Pidyon Haben Kehilchaso 8:3; See Pesakim Uteshuvos 262:6 footnotes 39-43

[221] So rule regarding a Bris and the same would apply to Pidyon Haben: Nachlas Tzevi 262:1; Daas Torah of Maharsham 262; Peri Hasadeh 3:75; Poskim in Pesakim Uteshuvos 262:6 footnote 39

[222] Nachlas Tzevi ibid

[223] So rule regarding a Bris and the same would apply to Pidyon Haben: Maharam Shick O.C. 287; Yad Shaul 265; Pesakim Uteshuvos 262:6 footnote 41

[224] Birurei Halachos 48:8

[225] Rokeiach 353

[226] Mamar Mordechai O.C. 468:1; Daas Torah of Maharsham 262 in name of Besamim Rosh 74; See Pesakim Uteshuvos 262:6 footnote 41 and 43

[227] See Pidyon Haben Kehilchaso 8:3; See Pesakim Uteshuvos 262:6 footnotes 39-43

[228] So rule regarding a Bris and the same would apply to Pidyon Haben: See Nachlas Tzevi 262:1; Daas Torah of Maharsham 262; Peri Hasadeh 3:75; Poskim in Pesakim Uteshuvos 262:6 footnote 39 and 44

[229] See Michaber 232:2

[230] Nachlas Tzevi ibid

[231] So rule regarding a Bris and the same would apply to Pidyon Haben: Maharam Shick O.C. 287; Yad Shaul 265; Pesakim Uteshuvos 262:6 footnote 41

[232] See Pidyon Haben Kehilchaso 9:11

[233] See M”B 559:38; Elya Raba 559 in name of Malbushei Yom Tov; See Shaar Hatziyon 559:41

[234] 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.

[235] 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.

[236] Minchas Yitzchak 8:11; See Piskeiy Teshuvos 131 footnote 140; Pidyon Haben Kehilchaso 8 footnote 17

[237] Peri Yeshurun on Tanya Rabasi 2:13; Minchas Yitzchak ibid that so is custom of some communities; Halichos Shlomo

[238] Peri Yeshurun ibid

[239] Custom of Egyptian Jewry, brought in Nehar Mitzrayim, Ketzos Hashulchan 24 footnote 19; Yabia Omer 1/27; 4/14; Yechaveh Daas 2/15; Yaskil Avdi 2/15; Mishpitei Uziel 11; See Piskeiy Teshuvos 131/24 footnote 141

[240] Igros Kodesh 25:169 that so is the custom of Israel; Az Nidbaru 11/40; See Piskeiy Teshuvos ibid

Chassidic custom: Some Chassidic communities do not recite Tachanun on the day of the Bar Mitzvah. [Darkei Chaim Veshalom 192]

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

[242] Seder Pidyon Haben of Maharil

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

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

[245] 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

[246] 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

[247] 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

[248] 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

[249] 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]

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

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

[252] 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]

[253] 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.

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

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

[256] Seder Pidyon Haben of Maharil

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

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

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

[260] 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

[261] 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]

[262] 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

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

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

^[265] 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]

[266] See Pidyon Haben Kehilchaso 8:25

^[267] Michaber 305:10

[268] Michaber 305:10

^[269] Rama 305:10

[270] 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

^[271] Siddur Admur; Taz 305:10

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

[273] Pashut, as he said the blessing!

[274] 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;

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

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

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

[278] See Siddur Admur; Rama 305:10; Tur 305; Rosh Kiddushin 41; Shaar Hakolel 15:3; Shevach Habris 4:8; Pidyon Haben Kehilchaso 8:6-20

[279] Siddur Admur; Taz 305:10; Hagahos Beir Hagolah on Rama ibid; Mahariy Bruno 121; Maharil Hilchos Pidyon Haben

^[280] Siddur Admur ibid; Taz 305:10; Maharil ibid; Poskim ibid

[281] Siddur Admur; Rama 305:10 “There are opinions which say that the following procedure is done by the redemption.”

[282] Implication of Admur ibid in Siddur; Implication of Rama 305:10; Implication of Tikkun Hageonim, brought in Rosh Seder Pidyon Bechor in end of Miseches Bechoros, as learns Mahariy Bruno 121; Shevach Habris 4:8 footnote 15 that so he heard from Rav Yoel Kahn that so is the custom

[283] Custom recorded in Mordechai Yevamos 127; Mahariy Bruno 121 that so is the main custom; Minhagei Maharil; Leket Yosher

[284] See Pidyon Haben Kehilchaso 8 footnote 29-30; Otzer Pidyon Haben 18:7

[285] Siddur Admur

[286] Siddur Admur; Rama 305:10; Tur 305; Rosh in name of Geonim; See Pidyon Haben Kehilchaso 8:12

[287] Chut Hashani 92; Pischeiy Teshuvah 305:15; Aruch Hashulchan 305:35-37; See Pidyon Haben Kehilchaso 8 footnote 38

[288] Siddur Admur; Michaber and Rama 305:10; Tur 305; Pesachim; Shevach Habris 3:9

^[289] 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] 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]

[290] 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

[291] Tur 305; Teshuvas Rav Haiy Gaon in Shaareiy Teshuvah 47; Pardes of Rashi Inyan Pidyon Bechor; Rosh end of Bechoros and Kiddushin; Orchos Chaim Hilchos Pidyon; Kol Bo 94; Shut Harashba 1:200; Abudarham Pidyon Bechor; Maharil Hilchos Pidyon Haben; Mahariy Bruno 121; Shevach Habris 3:9 and footnote 20 that so is the Chabad custom and so he witnessed done by Rav Yoel Kahn who would turn his face towards the child and bless him with all three blessings of Birchas Kohanim.

Omitted from: Ramban Bechoros 62b; Or Zarua Bechoros 523; Terumas Hadeshen 269; Leket Yosher; Tanya Rabasi 98; Rashal ibid; Michaber in Shulchan Aruch; Levush; Siddur Admur

[292] Maharil Hilchos Pidyon Haben; Mahariy Bruno 121; Minhagim Worms 246; Yaavetz in his Siddur; Shevach Habris 3:10

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

[294] Shevach Habris 3:3-4, 10-13; Pidyon Haben Kehilchaso 8:6; 32-41

[295] Rashba 1:199; This meal is omitted from: Rosh end of Bechoros; Tur 305; Michaber 305:10

[296] Derisha on Tur 305:3

[297] Siddur Admur “Some are accustomed”; Admur 249:8 “Seudas Pidyonm Haben”; Rama Y.D. 305:10 “Some write that the custom is”; O.C. 249:2; Bava Kama 80a according to Rashi’s commentary; Terumas Hadeshen 269; Sefer Haparnes 298; Maharil Hilchos Pidyon Haben; Hagahos Mordechai end of Yevamos 127 in name of Maharam of Rothenberg; Mahariy Bruna 121; Yam Shel Shlomo Bava Kama 7:37; See Shevach Habris 3 footnote 7

[298] Rama ibid; See Admur 249:8

[299] Maharil Hilchos Pidyon Haben; Mahariy Bruno 121; Minhagim Worms 246; Yaavetz in his Siddur; Shevach Habris 3:10

[300] Siddur Admur; Admur 249:8; Rama O.C. 551:10; Rashal in Yam Shel Shlomo Perek Meruba 37; M”A 551:10; Terumas Hadeshen 269; Sefer Haparnes 298; P”M 551 A”A 10; Chayeh Adam Shabbos Kelal 1; Mateh Efraim 581:41; See Sefer Hasichos 5705 p. 144

Other opinions: Some Poskim rule it is not considered a Seudas Mitzvah. [Chavos Yair 70, brought in Pischeiy Teshuvah Y.D. 217:17]

[301] P”M 551 A”A 10; Chayeh Adam Shabbos Kelal 1; Mateh Efraim 581:41

Other opinions: Some Poskim rule it is not considered a Seudas Mitzvah. [M”A ibid]

[302] Siddur Admur; Taz 305:10; Hagahos Beir Hagolah on Rama ibid; Mahariy Bruno 121; Maharil Hilchos Pidyon Haben

^[303] Siddur Admur ibid; Taz 305:10; Maharil ibid; Poskim ibid

^[304] The reason: The Pidyon Haben is a take place during the meal, after Hamotzi, and not beforehand in order to publicize that the meal is taking place on the occasion of the Pidyon Haben as if it takes place before hand, there is not so much recognition. Now, the reason that the redemption is a take place immediately after Hamotzi, and when should not be the entire meal beforehand, is because in such a case the meal would not be considered a Seudas Mitzvah. [Mahariy Bruno ibid]

[305] 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

^[306] Siddur Admur; Taz 305:10; Beir Heiytiv 305; Kitzur SHU”A 164:4; Shevach Habris 3:4

^[307] The reason: When there is no wine available, then we precede the ceremony to prior to the meal in order so a blessing can be said over other liquids, as during a meal one does not recite a blessing over a beverage other than wine. [See Admur 174:1-2]

[308] Shevach Habris 3:3

[309] Maharil Seder Pidyon Haben

[310] Minhagei Wormz 246

[311] Siddur Admur “after Hamotzi”; Taz 305:10; Hagahos Beir Hagolah on Rama ibid; Mahariy Bruno 121; Maharil Hilchos Pidyon Haben; Implication of all Poskim who write “Seuda”: Admur 249:8 “Seudas Pidyonm Haben”; Rama Y.D. 305:10; O.C. 249:2; Bava Kama 80a according to Rashi’s commentary; Terumas Hadeshen 269; Sefer Haparnes 298; Maharil Hilchos Pidyon Haben; Hagahos Mordechai end of Yevamos 127 in name of Maharam of Rothenberg; Mahariy Bruna 121; Yam Shel Shlomo Bava Kama 7:37; See Shevach Habris 3 footnote 7

[312] Shevach Habris 3:10; See Maharam Shick Y.D. 266 that although in general one is to serve meat by a Seudas Mitzvah, possibly by the Seudas Haben meal this is not necessary being that its entire purpose is to publicize the Mitzvah; See Pidyon Haben Kehilchaso 8:34 footnote 121

[313] Admur 249 Kuntrus Achron 1; M”A 249:6; Machatzis Hashekel ibid; Shelah Miseches Shabbos in name of Maharash Lublin; Migdal Oz Nachal Tes; Os Bris 265:14; Darkei Chaim Veshalom 932 See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 259 footnote 219

[314] Shelah ibid; Koreis Habris Y.D. 265:65; Zocheir Habris 25:7;

[315] See Shelah ibid; Chasam Sofer Y.D. 213; Maharam Shick Y.D. 266; Zecher Dovid Mamar Gimel 4; Os Bris 265:14; Zocher Habris 25:9; Aruch Hashulchan ibid [due to poverty]; Shevach Habris ibid footnote *7

[316] See Bris Avos 13:4 in name of Eretz Chaim [Sitvan] that in Tzefas they instituted to serve fish by the Mila and not meat being that meat was very expensive and they do not want to shame someone who cannot afford it

[317] Chochmas Adam ibid; Bris Avos 13:1 in name of Apter Rav; Darkei Chaim Veshalom 932

[318] Aruch Hashulchan 265:35

[319] Shevet Halevi 3:18

[320] See Shelah ibid; Chasam Sofer Y.D. 213; Maharam Shick Y.D. 266; Zecher Dovid Mamar Gimel 4; Os Bris 265:14; Zocher Habris 25:9; Aruch Hashulchan ibid [due to poverty]; Shevach Habris ibid footnote *7

[321] Rama 551:10

[322] The reason: As the Sages never decreed that one not eat meat and wine by a Seudas Mitzvah during the nine days. [Mateh Yehuda ibid; Kaf Hachaim 551:138]

[323] Rama ibid “All those which are affiliated with the meal”

[324] M”A 551:35; Taz 551:12; Drashos Maharil; M”B 551:76 based on Rama ibid “but not anymore than this amount”; Kaf Hachaim 551:163

[325] M”A 551:35; Taz 551:12; M”B 551:77

Definition of relative: 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]

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

[327] Rama ibid; Admur 249:7 and Kuntrus Achron 249:1; M”A 551:35; Taz 551:12; Levush 551:10; Shiyurei Kneses Hagedola 551; Elya Raba 551:26; M”B 551:77; Shevach Habris 3:11

[328] M”A 551:36; Shelah beginning of Miseches Shabbos

[329] Likkutei Pinchas 96; Pidyon Haben Kehilchaso 8:40 footnote 137; Shevach Habris 3:10

[330] The reason: See Likkutei Pinchas ibid

[331] Shevach Habris ibid footnote 23 in name of Rav Zalman Shimon Dworkin

[332] 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

[333] Rama 305:10; Terumas Hadeshen 268; Maharil Hilchos Pidyon haben; Mahariy Bruno 121; Rashal in Yam Shel Shlomo Kiddushin 1:54; Levush 305:10; P”M 444 M”Z 109; See Koreis Habris 265:66 regarding if a Chasan and Kallah are present; Shevach Habris 3:13; See Pesakim Uteshuvos 264:37

[334] The reason: Being that the child is found is still in a state of pain from his Bris and hence the joy is not complete. [Terumas Hadeshen ibid; Levush ibid]

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

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

[337] 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]

[338] 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.]

[339] Admur 249:9

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

[341] 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.

[342] So is implied from 249:6

[343] 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.

[344] 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.

[345] 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]

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

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

[348] 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]

[349] 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]

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

[351] 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]

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

[353] 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]

[354] 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

[355] M”B 559:38

[356] 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

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

[358] M”B 559:38

[359] See Pidyon Haben Kehilchaso 9:8

[360] 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.

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

[362] 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

[363] 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.

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

[365] Michaber 551:17; Beis Yosef 551

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

[367] 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.

[368] 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

[369] 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.

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

[371] Michaber 551:17; Beis Yosef 551

[372] 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]

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

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

[375] 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]

[376] 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]

[377] Rama 696:8

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

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

[380] Piskeiy Teshuvos 696:13

[381] 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

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

[383] 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]

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

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

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

[387] M”A ibid

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

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

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

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

[392] 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]

[393] Rama 391:2; See Nitei Gavriel 25: ; Pidyon Haben Kehilchaso 9:26-31

[394] See Nitei Gavriel 37:9-10

[395] Shvus Yaakov 2:102; Pnei Baruch 20:9

[396] Elya Raba 132:4; Rav Akiva Eiger 393

[397] 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

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

[398] So rule regarding a 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; Derech Hachaim 263:5 and Kitzur SHU”A 212:3 in their way of learning Rama 392:1 that within Shloshim the Baalei Bris may not wear Shabbos clothing; See Nitei Gavriel 23:25 and Pnei Baruch 20:14

[399] See 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; So rule regarding Baal Bris: Some Poskim rule the father and mother of the son may wear Shabbos clothing for the Bris. [One way of learning Rama 392:1; Pnei Baruch 20:3; Nitei Gavriel 24:3 footnote 6 in name of Poskim]

[400] Kneses Hagedola in Baiy Chayi Y.D. 241; Chida in Shiyurei Bracha 393; Rav Akiva Eiger 393

[401] Rama 393:1 regarding an Avel leaving his home for a funeral

[402] Rama 391:2

[403] See Nitei Gavriel 25:1

[404] Nitei Gavriel 23:10 in name of Ritva Kesubos 8; Chaim Sheol 21; Gesher Hachaim 21:8; Pnei Baruch 20:23

[405] Teshuvah Meahava 3:413; Pnei Baruch 20:23; Nitei Gavriel 23:28

[406] Pnei Baruch ibid

[407] Rama 391:2; Gesher Hachaim

Custom of Sephardim: The Sephardim are accustomed to attend any Seudas Mitzvah that does not involve Simcha, even during Shloshim. [Birkeiy Yosef 391:2; Poskim in Nitei Gavriel 31:1]

[408] Rama 391:2 [2^nd opinion in Rama and final ruling of custom]; Mordechai; Beis Lechem Yehuda 391; Derech Hachaim; Chochmas Adam 166:2; Kitzur SHU”A 212:1; Poskim in Nitei Gavriel 23 footnote 12

Other opinions: Some Poskim rule it is permitted for an Avel to participate in a Seudas Pidyon Haben. [1^st opinion in Rama ibid; Terumos Hadeshen 251]

Eating in a side room: See Nitei Gavriel 23:19 based on Rama 391:3 that a waiter may serve food at the meal and then eat next door.

[409] Taz 391:2; Shach 391:3; Sheilas Yaavetz 180

An Avel for a married sister and other Rabbinical Aveilim: Some Poskim rule that an Avel over a married sister may participate in any Seudas Mitzvah that does not contain Simcha even during the Shloshim. This leniency applies to all Aveilim of relatives whose Shiva is merely Rabbinical. [Sheilas Yaavetz 2:181; Darkei Hachaim 14:2; Nitei Gavriel 23:23 and Poskim in footnote 34 and 32:8 in name of Gur Aryeh 34 and Daas Torah 391] Other Poskim negate this conclusion. [See Pischeiy Teshuvah 391:2; Taz and Shach ibid make no mention of any differentiation]

[410] Meaning, within Shloshim for Aveilim of all relatives [Taz ibid; Shach ibid], and within 12 months for an Avel over a parent. [Rama ibid]

[411] Rama ibid; ; Beis Lechem Yehuda 391; Derech Hachaim; Chochmas Adam 166:2; Kitzur SHU”A 212:1; Poskim in Nitei Gavriel 23 footnote 12; Even those Poskim who are lenient by a Seudas Mitzvah that does not contain Simcha [see Shach 246:27 in name of Maharam Mintz 119, brought in Rav Akiva Eiger 391:1; Degul Merivava 391; Pischeiy Teshuvah 391:5; Beis Lechem Yehuda 391; Gilyon Maharsha 391; Gesher Hachaim 21; Poskim in Nitei Gavriel 29:1 footnote 2] are only lenient after Shloshim!

[412] Shvus Yaakov 2:102; Pnei Baruch 20:9

[413] See 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; 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; 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

Other opinions: Some Poskim rule they may not wear Shabbos clothing during Shloshim. [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]

[414] See Nitei Gavriel 25:1

[415] Nitei Gavriel 23:10 in name of Ritva Kesubos 8; Chaim Sheol 21; Gesher Hachaim 21:8; Pnei Baruch 20:23

[416] Teshuvah Meahava 3:413; Pnei Baruch 20:23; Nitei Gavriel 23:28

[417] Pnei Baruch ibid

[418] Rama 391:2; Gesher Hachaim 21;

[419] Rama 391:2 [2^nd opinion in Rama and final ruling of custom]; Mordechai; Beis Lechem Yehuda 391; Derech Hachaim; Chochmas Adam 166:2; Kitzur SHU”A 212:1; Poskim in Nitei Gavriel 23 footnote 12

Other opinions: Some Poskim rule it is permitted for an Avel to participate in a Seudas Pidyon Haben. [1^st opinion in Rama ibid; Terumos Hadeshen 251]

Eating in a side room: See Nitei Gavriel 23:19 based on Rama 391:3 that a waiter may serve food at the meal and then eat next door.

[420] Meaning, within Shloshim for Aveilim of all relatives [Taz ibid; Shach ibid], and within 12 months for an Avel over a parent. [Rama ibid]

[421] Rama ibid; Beis Lechem Yehuda 391; Derech Hachaim; Chochmas Adam 166:2; Kitzur SHU”A 212:1; Poskim in Nitei Gavriel 23 footnote 12; To note, that even those Poskim who are lenient regarding other Seudas Mitzvahs [see Shach 246:27 in name of Maharam Mintz 119, brought in Rav Akiva Eiger 391:1; Degul Merivava 391; Pischeiy Teshuvah 391:5; Beis Lechem Yehuda 391; Gilyon Maharsha 391; Gesher Hachaim 21; Poskim in Nitei Gavriel 29:1 footnote 2] do not record a leniency regarding a Pidyon Haben!

[422] Shvus Yaakov 2:102; Pnei Baruch 20:9

[423] 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; So rule regarding Baal Bris: Rama 391:2