Pidyon Haben - Revision history

YitzchakSultan1: /* Delivery */

2025-05-16T14:12:54Z

Delivery

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	*Yalkut Yosef (Sova Semachot vol. 2, pg. 253) holds that the baby is obligated in pidyon haben without a bracha, though one who recites a נeracha has on who to rely, since most poskim nowadays say that it must be performed with a beracha.		*Yalkut Yosef (Sova Semachot vol. 2, pg. 253) holds that the baby is obligated in pidyon haben without a bracha, though one who recites a נeracha has on who to rely, since most poskim nowadays say that it must be performed with a beracha.
	*Nishmat Avraham vol 2. YD 305:5 says that nowadays one must perform a pidyon.</ref> A rabbi should be consulted about practical cases.<ref>Pidyon Haben Kehilchato concludes that in our time there is no question since the doctors only begin to use tool after the baby left the edge of the womb.</ref>		*Nishmat Avraham vol 2. YD 305:5 says that nowadays one must perform a pidyon.</ref> A rabbi should be consulted about practical cases.<ref>Pidyon Haben Kehilchato concludes that in our time there is no question since the doctors only begin to use tool after the baby left the edge of the womb.</ref>
	#A baby born naturally assisted with a vacuum is obligated in pidyon haben.<ref>Pidyon Haben Kehilchata 2:23, Otzar Pidyon Haben 1:note 46, Yalkut Yosef (Sova Semachot vol. 2, pg. 255), Otzar Pidyon Haben 1:46</ref>		#A baby born naturally assisted with a vacuum is obligated in pidyon haben.<ref>Nishmat Avraham 305:6, Pidyon Haben Kehilchata 2:23, Otzar Pidyon Haben 1:note 46, Yalkut Yosef (Sova Semachot vol. 2, pg. 255), Otzar Pidyon Haben 1:46</ref>

	===Artificial Insemination===		===Artificial Insemination===

YitzchakSultan1: Text replacement - "S"A" to "Shulchan Aruch"

2023-07-14T01:34:23Z

Text replacement - "S"A" to "Shulchan Aruch"

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	#A [[Pidyon HaBen]] shouldn't be performed on Shabbat or [[Yom Tov]].<ref>Shulchan Aruch YD 305:11 and OC 339:4 based on Rivash 156, Yalkut Yosef Sova Semachot vol. 2 pg. 337. <br />		#A [[Pidyon HaBen]] shouldn't be performed on Shabbat or [[Yom Tov]].<ref>Shulchan Aruch YD 305:11 and OC 339:4 based on Rivash 156, Yalkut Yosef Sova Semachot vol. 2 pg. 337. <br />
	The Terumat Hadeshen (no. 269) explains that a pidyon haben shouldn't take place on Shabbat because it appears like a business transaction. Even if one were to give the money before Shabbat on condition that it would be effective on Shabbat, it is still an issue because there would be doubt as to when to recite the bracha and perform the meal in honor of the pidyon haben. See [http://hebrewbooks.org/pdfpager.aspx?req=835&st=&pgnum=41 Shu"t Zekan Aharon (Walkin) vol. 1 Siman 18].</ref> Even if one uses an item that isn't muktzeh to redeem his son, it is forbidden.<ref>Magen Avraham 339:8, Mishna Berura 339:27, Yalkut Yosef Sova Semachot vol. 2 pg. 341</ref> However, if one did so, albeit inappropriately, it is still a valid redemption, and they need not do another pidyon.<ref>Shach 305:12, Yalkut Yosef Sova Semachot vol. 2 pg. 341 </ref>		The Terumat Hadeshen (no. 269) explains that a pidyon haben shouldn't take place on Shabbat because it appears like a business transaction. Even if one were to give the money before Shabbat on condition that it would be effective on Shabbat, it is still an issue because there would be doubt as to when to recite the bracha and perform the meal in honor of the pidyon haben. See [http://hebrewbooks.org/pdfpager.aspx?req=835&st=&pgnum=41 Shu"t Zekan Aharon (Walkin) vol. 1 Siman 18].</ref> Even if one uses an item that isn't muktzeh to redeem his son, it is forbidden.<ref>Magen Avraham 339:8, Mishna Berura 339:27, Yalkut Yosef Sova Semachot vol. 2 pg. 341</ref> However, if one did so, albeit inappropriately, it is still a valid redemption, and they need not do another pidyon.<ref>Shach 305:12, Yalkut Yosef Sova Semachot vol. 2 pg. 341 </ref>
	#If the 31st day falls out on Shabbat, the pidyon is pushed off until Motzaei Shabbat.<ref>Magen Avraham 339:8, Mishna Brura 339:27, Birkei Yosef 305:15, Yalkut Yosef Sova Semachot vol. 2 pg. 304, Kitzur ~~S"A~~ 164:3</ref>		#If the 31st day falls out on Shabbat, the pidyon is pushed off until Motzaei Shabbat.<ref>Magen Avraham 339:8, Mishna Brura 339:27, Birkei Yosef 305:15, Yalkut Yosef Sova Semachot vol. 2 pg. 304, Kitzur Shulchan Aruch 164:3</ref>
	#If the 31st day falls out on Yom Tov, the pidyon should be pushed until after Yom Tov, as the pidyon cannot be done on Yom Tov Sheni either.<ref>Yalkut Yosef Sova Semachot vol. 2 pg. 340. Chatam Sofer 6:7 (quoted in Pitchei Teshuva 305:20 includes Yom Tov Sheni Shel Galuyot. Yalkut Yosef Sova Semachot vol. 2 pg. 341 agrees</ref>		#If the 31st day falls out on Yom Tov, the pidyon should be pushed until after Yom Tov, as the pidyon cannot be done on Yom Tov Sheni either.<ref>Yalkut Yosef Sova Semachot vol. 2 pg. 340. Chatam Sofer 6:7 (quoted in Pitchei Teshuva 305:20 includes Yom Tov Sheni Shel Galuyot. Yalkut Yosef Sova Semachot vol. 2 pg. 341 agrees</ref>

Unknown user: /* Night or Day */

2023-06-07T03:50:02Z

Night or Day

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	===Night or Day===		===Night or Day===

	#The Ashkenazic minhag is not to perform a [[Pidyon HaBen]] at night.<ref>Shach 305:12, See Shu"t Noda BeYehuda (Tinyana, Yoreh Deah 187) and Otzar Pidyon HaBen 17:2. [http://www.yutorah.org/lectures/lecture.cfm/768798/Rabbi_Hershel_Schachter/Parsha_Shiur_-_Bo_5772 Rav Hershel Schachter] in Shiur on Parshat Bo (towards end of shiur) agrees about the Ashkenazic minhag.		#The Ashkenazic minhag is not to perform a [[Pidyon HaBen]] at night.<ref>Shach 305:12, See Shu"t Noda BeYehuda (Tinyana, Yoreh Deah 187) and Otzar Pidyon HaBen 17:2. [http://www.yutorah.org/lectures/lecture.cfm/768798/Rabbi_Hershel_Schachter/Parsha_Shiur_-_Bo_5772 Rav Hershel Schachter] in Shiur on Parshat Bo (towards end of shiur) agrees about the Ashkenazic minhag. [https://www.yutorah.org/sidebar/lecture.cfm/910854/rabbi-aryeh-lebowitz/ten-minute-halacha-pidyon-haben-at-night/ Rabbi Aryeh Lebowitz] confirmed this minhag for Ashkenazim not to do pidyon haben at night just to allow more guests to attend. [https://www.yutorah.org/sidebar/lecture.cfm/858401/rabbi-shay-schachter/can-one-perform-a-pidyon-haben-at-night-/ Rav Shay Schachter] also quotes his father Rav Hershel Schachter that the minhag is to do the pidyon during the day unless the pidyon falls out on Shabbat, in which case the pidyon should be done on Motzei Shabbat.

	*Kitzur Shulchan Aruch 164:3 writes that the Ashkenazic minhag is not to perform it at night, unless the 31st day fell out on Shabbat or [[Yom Tov]] in which case the [[Pidyon HaBen]] is performed the night after the 31st and not pushed off until the morning.		*Kitzur Shulchan Aruch 164:3 writes that the Ashkenazic minhag is not to perform it at night, unless the 31st day fell out on Shabbat or [[Yom Tov]] in which case the [[Pidyon HaBen]] is performed the night after the 31st and not pushed off until the morning.
	*The Noda Biyehuda YD 187 says it should be done during the day, to ensure that 29 days,		*The Noda Biyehuda YD 187 says it should be done during the day, to ensure that 29 days,

Unknown user at 05:41, 30 March 2022

2022-03-30T05:41:24Z

Show changes

Unknown user: /* Three Weeks, Nine Days, and Tisha B'av */

2021-07-09T02:47:58Z

Three Weeks, Nine Days, and Tisha B'av

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	[[Template:Listening to Music during the Three Weeks#pidyon haben\| see Pidyon during the Three Weeks]]		[[Template:Listening to Music during the Three Weeks#pidyon haben\| see Pidyon during the Three Weeks]]
	# Even though meat is customarily not eaten during the Nine Days, if a pidyon haben falls out during that time, meat may be eaten. However, people shouldn't go just so they can eat meat.<ref>Yalkut Yosef Sova Semachot vol. 2 pg. 334, Rama 551:10 </ref> They certainly cannot push off the pidyon haben until the Nine Days just to enable eating meat.<ref> Yalkut Yosef Sova Semachot vol. 2 pg. 334. Shaare Teshuva 551:33 and Kaf Hachaim 551:160 write that if one did so, people cannot eat meat there</ref>		# Even though meat is customarily not eaten during the Nine Days, if a pidyon haben falls out during that time, meat may be eaten. However, people shouldn't go just so they can eat meat.<ref>Yalkut Yosef Sova Semachot vol. 2 pg. 334, Rama 551:10 </ref> They certainly cannot push off the pidyon haben until the Nine Days just to enable eating meat.<ref> Yalkut Yosef Sova Semachot vol. 2 pg. 334. Shaare Teshuva 551:33 and Kaf Hachaim 551:160 write that if one did so, people cannot eat meat there</ref>
	# Even ~~those who have the custom of not~~ shaving or getting a haircut during the three weeks, the father of the baby boy who is performing the pidyon haben, may shave for the occasion. However, during the week of Tisha B'av, one should not be lenient.<ref>Yalkut Yosef Sova Semachot vol. 2 pg. 335</ref>		# Even though shaving or getting a haircut is forbidden during the three weeks, the father of the baby boy who is performing the pidyon haben, according to Sephardim may shave for the occasion. However, during the week of Tisha B'av, one should not be lenient.<ref>Yalkut Yosef Sova Semachot vol. 2 pg. 335</ref> Ashkenazim are strict about the matter.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46439&pgnum=135 Nitai Gavriel 20:5]</ref>
	# Even those who refrain from wearing Shabbat clothing during the week of Tisha B'av, the parents of the child may wear Shabbat clothing for the pidyon haben.<ref>Yalkut Yosef Sova Semachot vol. 2 pg. 335, Pidyon Haben Kehilchato 9:10</ref>		# Even those who refrain from wearing Shabbat clothing during the week of Tisha B'av, the parents of the child may wear Shabbat clothing for the pidyon haben.<ref>Yalkut Yosef Sova Semachot vol. 2 pg. 335, Pidyon Haben Kehilchato 9:10</ref>
	# If the pidyon haben falls out on Tisha B'av, some say to do the pidyon near the end of the day, and the meal following the fast.<ref>Shach 305:12, Birkei Yosef 305:16, Mishna Brura 568:20, Yalkut Yosef Sova Semachot vol. 2 pg. 335</ref> Others say to do the whole thing after Tisha B'av.<ref> Aruch Hashulchan 305:45</ref>		# If the pidyon haben falls out on Tisha B'av, some say to do the pidyon near the end of the day, and the meal following the fast.<ref>Shach 305:12, Birkei Yosef 305:16, Mishna Brura 568:20, Yalkut Yosef Sova Semachot vol. 2 pg. 335</ref> Others say to do the whole thing after Tisha B'av.<ref> Aruch Hashulchan 305:45</ref>
	# If the pidyon haben falls out on Tisha B'av, the father still recites shehecheyanu.<ref>Yalkut Yosef Sova Semachot vol. 2 pg. 336, Shu"t Haelef Lecha Shlomo 349</ref>		# If the pidyon haben falls out on Tisha B'av, the father still recites shehecheyanu.<ref>Yalkut Yosef Sova Semachot vol. 2 pg. 336, Shu"t Haelef Lecha Shlomo 349</ref>

	===Purim===		===Purim===
	# A pidyon haben can be done on Purim.<Ref>Rama 696:8, Yalkut Yosef Sova Semachot vol. 2 pg. 337 </ref>		# A pidyon haben can be done on Purim.<Ref>Rama 696:8, Yalkut Yosef Sova Semachot vol. 2 pg. 337 </ref>

Unknown user: /* Night or Day */

2020-12-29T22:02:37Z

Night or Day

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	* Kitzur Shulchan Aruch 164:3 writes that the Ashkenazic minhag is not to perform it at night, unless the 31st day fell out on Shabbat or [[Yom Tov]] in which case the [[Pidyon HaBen]] is performed the night after the 31st and not pushed off until the morning.		* Kitzur Shulchan Aruch 164:3 writes that the Ashkenazic minhag is not to perform it at night, unless the 31st day fell out on Shabbat or [[Yom Tov]] in which case the [[Pidyon HaBen]] is performed the night after the 31st and not pushed off until the morning.
	* The Noda Biyehuda YD 187 says it should be done during the day, to ensure that 29 days,		* The Noda Biyehuda YD 187 says it should be done during the day, to ensure that 29 days,
	* Maharsham 568:5 says because the makkat bechorot was finished during the day.</ref> On the other hand, the Sephardic minhag is ~~specifically~~ to perform it at night. <ref> Yalkut Yosef Sova Semachot vol. 2 pg. 313 (YD 305:67), however, writes that Sephardic minhag is to perform a pidyon haben at night.</ref>		* Maharsham 568:5 says because the makkat bechorot was finished during the day.</ref> On the other hand, the Sephardic minhag is to even perform it at night.<ref> Yalkut Yosef Sova Semachot vol. 2 pg. 313 (YD 305:67), however, writes that Sephardic minhag is to perform a pidyon haben at night.</ref>

	===If the Baby is in the Hospital===		===If the Baby is in the Hospital===
	# In the unfortunate event that the baby is in the hospital when the pidyon should take place, they should not delay the pidyon for that. Rather, they should perform the pidyon on-time without the baby being present.<ref>Yalkut Yosef Sova Semachot vol. 2 pg. 239, Rama 305:10 </ref>		# In the unfortunate event that the baby is in the hospital when the pidyon should take place, they should not delay the pidyon for that. Rather, they should perform the pidyon on-time without the baby being present.<ref>Yalkut Yosef Sova Semachot vol. 2 pg. 239, Rama 305:10 </ref>

Unknown user: Text replacement - " Biblical" to " biblical"

2020-12-02T01:39:09Z

Text replacement - " Biblical" to " biblical"

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	When a male child, who is not a Cohen or a Levi, is naturally born of his mother's first pregnancy to a father not descended of Cohanim or Levim he must be "redeemed" by his father with the value of five biblical shekels, to be payed to a Cohen.<ref>Rambam (Bikkurim 11:1), Shulchan Aruch YD 305:1, Yalkut Yosef Sova Semachot vol. 2 pg. 221 </ref>		When a male child, who is not a Cohen or a Levi, is naturally born of his mother's first pregnancy to a father not descended of Cohanim or Levim he must be "redeemed" by his father with the value of five biblical shekels, to be payed to a Cohen.<ref>Rambam (Bikkurim 11:1), Shulchan Aruch YD 305:1, Yalkut Yosef Sova Semachot vol. 2 pg. 221 </ref>
	==Background==		==Background==
	# This Mitzvah is based on the pasuk בְּכוֹר בָּנֶיךָ תִּתֶּן לִּי "the firstborn of your sons you shall give Me" <ref>Shemot 22:28 </ref>and וְכֹל בְּכוֹר אָדָם בְּבָנֶיךָ תִּפְדֶּה "and every firstborn of man among your sons, you shall redeem" <ref>Shemot 13:13, Mishna Kidushin 29a </ref>. It is considered a ~~Biblical~~ positive commandment. <ref>Rambam Sefer HaMitzvot (Aseh #80), Sefer Hachinuch Mitzva 18, Shulchan Aruch Y"D 305:1, Smag Aseh 143-144, Smak 243, Yereim 140 </ref>		# This Mitzvah is based on the pasuk בְּכוֹר בָּנֶיךָ תִּתֶּן לִּי "the firstborn of your sons you shall give Me" <ref>Shemot 22:28 </ref>and וְכֹל בְּכוֹר אָדָם בְּבָנֶיךָ תִּפְדֶּה "and every firstborn of man among your sons, you shall redeem" <ref>Shemot 13:13, Mishna Kidushin 29a </ref>. It is considered a biblical positive commandment. <ref>Rambam Sefer HaMitzvot (Aseh #80), Sefer Hachinuch Mitzva 18, Shulchan Aruch Y"D 305:1, Smag Aseh 143-144, Smak 243, Yereim 140 </ref>
	# The idea behind the mitzvah is to redeem the firstborn of his innate kedusha as the pasuk says "קַדֶּשׁ־לִי כָל־בְּכוֹר פֶּטֶר כָּל־רֶחֶם בִּבְנֵי יִשְׂרָאֵל בָּאָדָם וּבַבְּהֵמָה לִי הוּא".<ref>Shemot 13:2</ref> The kedusha is a result of Hashem killing the Egyptian firstborns and saving the Jewish firstborns.<ref>Rashi Shemot 13:2 explains that Hashem "acquired" the firstborns when he killed the Egyptian firstborns and saved the Jewish ones. See also Shemot 13:15. The Zohar (Intro 14a, cited in Pidyon Haben Kehilchato p. 4) says that redeeming a firstborn is a merit that it should live.</ref> Nonetheless, even before the pidyon haben the baby isn't forbidden from benefit.<ref>Gemara Bechorot 3b, Pidyon Haben Kehilchato 1:3. See, however, Seforno Shemot 13:15.</ref> Another explanation is that we have a mitzvah with our first offspring to recognize that everything is from Hashem.<ref>Sefer Hachinuch (Mitzvah 18)</ref>		# The idea behind the mitzvah is to redeem the firstborn of his innate kedusha as the pasuk says "קַדֶּשׁ־לִי כָל־בְּכוֹר פֶּטֶר כָּל־רֶחֶם בִּבְנֵי יִשְׂרָאֵל בָּאָדָם וּבַבְּהֵמָה לִי הוּא".<ref>Shemot 13:2</ref> The kedusha is a result of Hashem killing the Egyptian firstborns and saving the Jewish firstborns.<ref>Rashi Shemot 13:2 explains that Hashem "acquired" the firstborns when he killed the Egyptian firstborns and saved the Jewish ones. See also Shemot 13:15. The Zohar (Intro 14a, cited in Pidyon Haben Kehilchato p. 4) says that redeeming a firstborn is a merit that it should live.</ref> Nonetheless, even before the pidyon haben the baby isn't forbidden from benefit.<ref>Gemara Bechorot 3b, Pidyon Haben Kehilchato 1:3. See, however, Seforno Shemot 13:15.</ref> Another explanation is that we have a mitzvah with our first offspring to recognize that everything is from Hashem.<ref>Sefer Hachinuch (Mitzvah 18)</ref>

Unknown user: /* Artificial Insemination */

2020-08-09T03:12:41Z

Artificial Insemination

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	===Artificial Insemination===		===Artificial Insemination===
	# A child born through in vitro fertilization or any other means of artificial insemination is obligated in pidyon haben.<ref>Yalkut Yosef (Sova Semachot vol. 2, p. 255), Shevet Halevi 3:176</ref> If ~~he does not know his father~~, he must redeem himself when he becomes of age.<ref>Yalkut Yosef Sova Semachot vol. 2 pg. 255 </ref>		# A child born through in vitro fertilization or any other means of artificial insemination, if the sperm donor is the father (the mothers husband), the father is obligated in pidyon haben.<ref>Yalkut Yosef (Sova Semachot vol. 2, p. 255), Shevet Halevi 3:176</ref> If the donor was anonymous, the child must redeem himself when he becomes of age.<ref>Yalkut Yosef Sova Semachot vol. 2 pg. 255 </ref>

	==Whose Obligation is it?==		==Whose Obligation is it?==

Unknown user: /* In Vitro */

2020-08-09T02:49:18Z

In Vitro

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	# A baby born naturally assisted with a vacuum is obligated in pidyon haben.<ref>Pidyon Haben Kehilchata 2:23, Otzar Pidyon Haben 1:note 46, Yalkut Yosef (Sova Semachot vol. 2, pg. 255), Otzar Pidyon Haben 1:46</ref>		# A baby born naturally assisted with a vacuum is obligated in pidyon haben.<ref>Pidyon Haben Kehilchata 2:23, Otzar Pidyon Haben 1:note 46, Yalkut Yosef (Sova Semachot vol. 2, pg. 255), Otzar Pidyon Haben 1:46</ref>

	===~~In Vitro~~===		===Artificial Insemination===
	# A child born through in vitro fertilization or any other means of artificial insemination is obligated in pidyon haben.<ref>Yalkut Yosef (Sova Semachot vol. 2, p. 255), Shevet Halevi 3:176</ref> If he does not know his father, he must redeem himself when he becomes of age.<ref>Yalkut Yosef Sova Semachot vol. 2 pg. 255 </ref>		# A child born through in vitro fertilization or any other means of artificial insemination is obligated in pidyon haben.<ref>Yalkut Yosef (Sova Semachot vol. 2, p. 255), Shevet Halevi 3:176</ref> If he does not know his father, he must redeem himself when he becomes of age.<ref>Yalkut Yosef Sova Semachot vol. 2 pg. 255 </ref>

Unknown user: /* In Vitro */

2020-08-09T02:48:04Z

In Vitro

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	===In Vitro===		===In Vitro===
	# An in vitro fertilization ~~baby~~ is obligated in pidyon haben.<ref>Yalkut Yosef (Sova Semachot vol. 2, p. 255), Shevet Halevi 3:176</ref> If he does not know his father, he must redeem himself when he becomes of age.<ref>Yalkut Yosef Sova Semachot vol. 2 pg. 255 </ref>		# A child born through in vitro fertilization or any other means of artificial insemination is obligated in pidyon haben.<ref>Yalkut Yosef (Sova Semachot vol. 2, p. 255), Shevet Halevi 3:176</ref> If he does not know his father, he must redeem himself when he becomes of age.<ref>Yalkut Yosef Sova Semachot vol. 2 pg. 255 </ref>

	==Whose Obligation is it?==		==Whose Obligation is it?==