14. The meal:[1]

Although there is no obligation to host a festive meal by the Pidyon Haben ceremony[2], nonetheless, some are accustomed to do so in order to publicize the Mitzvah [if they can afford both the redemption money and the meal[3]].[4] The above has become the accepted custom in order to publicize the Mitzvah.[5] Thus, after the completion of the redemption ceremony, they are to sit down and eat and drink and rejoice. [6]

Seudas Mitzvah: This meal is considered a Seudas Mitzvah.[7] According to some Poskim[8], 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:[9] 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[10] and sitting on the table and eating a Kezayis of bread].[11] The Kohen is to then recite a blessing over the wine immediately after the redemption in order to publicize the Mitzvah.[12] After the redemption ceremony is complete, the meal is to be resumed.

When to perform the Pidyon Haben-No wine available:[13] 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.[14] 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:[15] The father of the child[16] or the Kohen[17] 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.[18] 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.[19] [The following is the ruling regarding a Bris: Some Poskim[20] rule that one should serve animal meat and wine during this meal. Other Poskim[21], however, rule that it suffices for one to serve poultry or fish, and some Poskim[22] rule that even serving dairy suffices. This especially applies if one cannot afford to serve meat or poultry.[23] However, one should not be stingy and serve only light refreshments, such as coffee and cake.[24] However, one who simply cannot afford it otherwise, may serve light refreshments.[25] 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.[26] However, one should not serve only dairy, without serving fish, although some are Milameid Zechus on those who only serve dairy for the meal.[27]]

The Nine days:[28] 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.[29] However, only those who are coming to the meal out of respect for the Baal Hasimcha, or other similar reason, are allowed to eat.[30] However, those joining simply to be allowed to eat meat and drink wine are forbidden to eat meat and wine.[31] Within the week of the Tisha B’av, only ten people, [in addition to the relatives[32] and father of child and Kohen[33]], are to eat meat or drink wine during the meal.[34] All others are to simply eat the other foods.[35]

Garlic:[36] Some are accustomed to bringing garlic to the redemption ceremony and distribute it to all the participants.[37] [This custom was unknown of in Russia, and became widespread in Israel and the United States through Hungarian Jewry.[38]]

Attending a meal of a Pidyon Haben:[39] 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:[40] One does not recite Shehasimcha Bemiono by Birchas Hamazon of the Pidyon Haben.[41]

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

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

[3] Derisha on Tur 305:3

[4] 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

[5] Rama ibid; See Admur 249:8

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

[7] 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]

[8] 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]

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

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

^[11] 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]

[12] 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

^[13] Siddur Admur; Taz 305:10; Beir Heiytiv 305; Kitzur SHU”A 164:4; Shevach Habris 3:4

^[14] 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]

[15] Shevach Habris 3:3

[16] Maharil Seder Pidyon Haben

[17] Minhagei Wormz 246

[18] 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

[19] 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

[20] 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

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

[22] 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

[23] 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

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

[25] Aruch Hashulchan 265:35

[26] Shevet Halevi 3:18

[27] 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

[28] Rama 551:10

[29] 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]

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

[31] 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

[32] 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]

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

[34] 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

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

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

[37] The reason: See Likkutei Pinchas ibid

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

[39] 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

[40] 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

[41] 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]