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* There’s actually another two options brought by the poskim that some say that the child should redeem himself even before he grows up and some say that the grandfather should redeem the child. For a discussion of who holds these opinions and who argues see Otzer [[Pidyon HaBen]] (pg 220-1). </ref>Lastly, some authorities hold that the Bet Din should redeem the child (on condition that it should be effective if the child doesn’t do it himself later on) when he’s still a child and then when the child grows up he should redeem himself and both should be done without a Bracha. <ref> Otzer [[Pidyon HaBen]] (pg 222), Sh”t Chatom Sofer 295, Sh”t Arugat HaBosem 240, Sh”t Pani Mabin 226, Sh”t Shevet Sofer 98, Sh”t Tov Taam VeDaat 2:125, and Mishneh Halachot YD 231. </ref> | * There’s actually another two options brought by the poskim that some say that the child should redeem himself even before he grows up and some say that the grandfather should redeem the child. For a discussion of who holds these opinions and who argues see Otzer [[Pidyon HaBen]] (pg 220-1). </ref>Lastly, some authorities hold that the Bet Din should redeem the child (on condition that it should be effective if the child doesn’t do it himself later on) when he’s still a child and then when the child grows up he should redeem himself and both should be done without a Bracha. <ref> Otzer [[Pidyon HaBen]] (pg 222), Sh”t Chatom Sofer 295, Sh”t Arugat HaBosem 240, Sh”t Pani Mabin 226, Sh”t Shevet Sofer 98, Sh”t Tov Taam VeDaat 2:125, and Mishneh Halachot YD 231. </ref> | ||
# If the father is non-Jewish, some say that the son should perform the Pidyon Haben on himself when he becomes the age of [[Bar Mitzvah]] and some say that the Bet Din should perform the Pidyon HaBen on the baby's behalf. For this type of situation, one should certainly ask one's local Orthodox Rabbi. <ref>See previous note. See also [http://www.kipa.co.il/ask/show/80639-%D7%A4%D7%93%D7%99%D7%95%D7%9F-%D7%94%D7%91%D7%9F-%D7%94%D7%90%D7%9D-%D7%A6%D7%A8%D7%99%D7%9A-/-%D7%9E%D7%95%D7%AA%D7%A8 Rabbis from Yeshiva Har Bracha] who says that the Bet Din should do it and [http://www.yeshiva.org.il/ask/?id=23310 Rav Dov Liyor] who says that the child should do it when he becomes the age of [[Bar Mitzvah]].</ref> | # If the father is non-Jewish, some say that the son should perform the Pidyon Haben on himself when he becomes the age of [[Bar Mitzvah]] and some say that the Bet Din should perform the Pidyon HaBen on the baby's behalf. For this type of situation, one should certainly ask one's local Orthodox Rabbi. <ref>See previous note. See also [http://www.kipa.co.il/ask/show/80639-%D7%A4%D7%93%D7%99%D7%95%D7%9F-%D7%94%D7%91%D7%9F-%D7%94%D7%90%D7%9D-%D7%A6%D7%A8%D7%99%D7%9A-/-%D7%9E%D7%95%D7%AA%D7%A8 Rabbis from Yeshiva Har Bracha] who says that the Bet Din should do it and [http://www.yeshiva.org.il/ask/?id=23310 Rav Dov Liyor] who says that the child should do it when he becomes the age of [[Bar Mitzvah]].</ref> | ||
==Procedure of the [[Pidyon HaBen]]== | |||
# It is not absolutely necessary to have a minyan at a pidyon haben, however, it is proper to have a minyan and to publicize this mitzvah.<ref>Yalkut Yosef (Sova Semachot vol. 2, pg. 315)</ref> | |||
# Before the pidyon, the father should have kavana that he is fulfilling a positive commandment from the Torah of redeeming his eldest son.<ref> Yalkut Yosef Sova Semachot vol. 2 pg. 316 </ref> see [[Having Kavana for Mitzvot]] | |||
# The practice is to give the baby to the kohen to hold<ref> Yalkut Yosef (Sova Semachot v. 2, p. 317, Shu"t Mahari Vail 189, Yam Shel Shlomo Kiddushin 1:54. This isn't necessary however. </ref> and the kohen asks the father if he's a kohen or levi and the father answers no. Then the kohen asks if it is a firstborn and the father answers yes. Then the kohen asks whether he would rather your firstborn or five sela'im that you're obligated to use to redeem your firstborn and the father answers I want my firstborn son.<ref>Rama 305:10, Yalkut Yosef Sova Semachot v. 2, p. 317<br /> | |||
The poskim write that we aren't really giving the father a choice if he wants the coins or his son. Halachically, there is no choice or option. The father has a mitzvah to fulfill, which he is required to observe. If, theoretically, the father would refuse to redeem his child, the Kohen would have no claim to the child. Chut Shani 92 explains that we only use this terminology to get the father excited about his opportunity to fulfill the mitzva of pidyon haben</ref> This should be done in a language that the parties involved understand<Ref> Yalkut Yosef Sova Semachot v. 2, p. 317</ref>The kohen also asks the mother if she's the daughter or a kohen or levi and she says no. Then the kohen asks if the baby is a firstborn and she responds yes. <ref>Yalkut Yosef (Sova Semachot v. 2, p. 318), Perisha 305:21</ref> | |||
# The father recites the bracha of "asher kideshanu b'mitzvotav v'tzivanu al pidyon haben" and shehecheyanu and then gives the coins to the kohen.<ref>Taz 305:9, Shach 305:9, Yalkut Yosef (Sova Semachot v. 2, p. 319), [http://www.dailyhalacha.com/Display.asp?ClipDate=1/19/2012 Rabbi Eli Mansour]</ref> The father should not hand the money over before finishing the beracha<ref>Yalkut Yosef (Sova Semachot v. 2, p. 319), [http://www.dailyhalacha.com/Display.asp?ClipDate=1/19/2012 Rabbi Eli Mansour] </ref> | |||
# As he gives the coins, the father says this is for the redemption of my son and the kohen responds that I received these coins on behalf of the redemption. Then the kohen places the coins over the son's head and says that these are for your son.<ref>Yalkut Yosef (Sova Semachot v. 2, p. 326), [http://www.dailyhalacha.com/Display.asp?ClipDate=1/19/2012 Rabbi Eli Mansour]</ref> | |||
# The kohen proceeds to bless the baby with the pesukim of birkat kohanim and a yehey ratzon. <ref>Yalkut Yosef (Sova Semachot v. 2, p. 327), [http://www.dailyhalacha.com/Display.asp?ClipDate=1/19/2012 Rabbi Eli Mansour]</ref> | |||
# Then the kohen makes a hagefen on the wine, drinks a little<ref>Yalkut Yosef Sova Semachot vol. 2 pg. 329 says that you only need to have a little bit of wine, as the Taz 265:10 writes regarding drinking wine at the bris, that since the only reason for having wine is because we don't sing praise without wine, there is no minimum amount to drink</ref>, makes a bracha on besamim.<Ref> Yalkut Yosef (Sova Semachot vol. 2, pg. 327), [http://www.dailyhalacha.com/Display.asp?ClipDate=1/19/2012 Rabbi Eli Mansour]</ref> Some then have the custom to recite another bracha of asher kidesh ubar bim'ei imo without shem u'malchut.<Ref>Yalkut Yosef (Sova Semachot v. 2, p. 327), [http://www.dailyhalacha.com/Display.asp?ClipDate=1/19/2012 Rabbi Eli Mansour]<br /> | |||
This beracha is mentioned by the Tur 305 in the name of the Geonim. The Bach there, writes that the reason for this is similar to the beracha after a brit mila, asher kidesh yedid mibeten. However, the Rosh (Bechorot 8:1 and Kiddushin 1:41) says that the minhag is not to recite this beracha<br /> | |||
Shulchan Gavoha 305:21 concludes that the minhag is to recite it without a beracha. Nahar Mitzrayim 26 agrees.</ref> | |||
===Giving the Money=== | |||
# According to Sephardim, the primary halacha is that one give the equivalent of 90 grams of pure silver, but it's preferable to give the equivalent of 93 grams. <ref>[http://www.dailyhalacha.com/m/halacha.aspx?id=2259 Rabbi Eli Mansour], Yalkut Yosef YD 305:42 based on Sh"t Yechave Daat 4:54. (Rav Mordechai Eliyahu in his comment to Kitzur Shulchan Aruch 164:1 writes that the amount is about 100 grams of silver. However, this may be based on an older calculation of the Darham. See [[Shiurim]].) </ref>According to Ashkenazim, one should give the equivalent of 96 grams of pure silver and the minhag is to give 100 grams.<ref>Rav Chaim Kanievsky in Shiurin Deoritta (pg 35 #17), [http://www.yutorah.org/lectures/lecture.cfm/768798/Rabbi_Hershel_Schachter/Parsha_Shiur_-_Bo_5772 Rav Hershel Schachter] in Shuir on Parshat Bo (towards end of shiur) </ref> | |||
# One does not necessarily need to give silver coins; he could give that value in merchandise as well, but not with land or documents.<ref>SHulchan Aruch YD 305:3, Yalkut Yosef Sova Semachot vol. 2 pg. 279</ref> According to many poskim, our paper money or coins should not be used since they lack inherent value.<ref> Shu"t Chatam Sofer YD 134, Aruch Hashulchan 305:18, Shu"t Oneg Yom Tov YD 102, Minchat Shlomo 71:23</ref> Others are lenient.<ref> Shu"t Ein Yitzchak YD 30 </ref> Therefore, it is best to use silver coins.<ref> Yalkut Yosef Sova Semachot vol. 2 pg. 282 </ref> | |||
# One cannot write a check for the requisite amount to fulfill pidyon haben.<ref> Pidyon Haben Kehilchato 7:13, Otzar Pidyon Haben 14:6, </ref> | |||
# When the father gives the money to the kohen, he should give it wholeheartedly, without the expectation that he will be getting the money back<Ref>Kitzur Shulchan Aruch 164:6, Yalkut Yosef Sova Semachot vol. 2 pg. 286. </ref> If the kohen then decides on his own to give the money back, the father is permitted to take it.<ref> Yalkut Yosef Sova Semachot vol. 2 pg. 286 [http://www.hebrewbooks.org/pdfpager.aspx?req=41714&st=&pgnum=135 Chida (Midbar Kedemot 80:10)] writes that there is an old tradition that happily giving the money for pidyon haben and not taking it back is a merit that the child should be saved from illness. Yalkut Yosef (Sova Semachot vol. 2 pg. 290) quotes this.</ref> If the father did, incorrectly, stipulate that he is giving the money on condition that he receive the money back, that pidyon is nevertheless valid but only if the kohen was aware of this condition.<ref> Shulchan Aruch 305:8 based on Tosafot Bechorot 51b, Yalkut Yosef Sova Semachot vol. 2 pg. 286-287 </ref> | |||
===Meal of Pidyon Haben=== | |||
# The practice is to make a Seudat Mitzvah on the occasion of a [[Pidyon HaBen]].<ref>Kitzur Shulchan Aruch 164:1. See [http://www.dailyhalacha.com/displayRead.asp?readID=2262 Rabbi Mansour on dailyhalacha.com] or Sdei Chemed 60:54 about the importance of the meal of a pidyon haben.</ref> | |||
# Eating at a meal of pidyon haben is like one fasted 84 fasts.<ref>Kaf Hachaim 249:14</ref> | |||
===Choosing a Kohen=== | |||
# Ideally, the father should choose a kohen who is a talmid chacham. <ref> Migdal Oz 6:2, Yalkut Yosef Sova Semachot vol. 2 pg. 296, [http://www.dailyhalacha.com/displayRead.asp?readID=2261 Rabbi Eli Mansour]</ref>However, if he cannot find one he should use any kohen and should not wait for a talmid chacham.<ref> Pidyon Haben Kehilchato 5:7, Yalkut Yosef Sova Semachot vol. 2 pg. 296, [http://www.dailyhalacha.com/displayRead.asp?readID=2261 Rabbi Eli Mansour] </ref> Furthermore, if one has a relative who is a Kohen, he may be given preference over a Torah scholar, even if he is ignorant in Torah, in the interest of avoiding strife and hard feelings.<ref>Pidyon Haben Kehilchato 5:10, Yalkut Yosef Sova Semachot vol. 2 pg. 296, [http://www.dailyhalacha.com/displayRead.asp?readID=2261 Rabbi Eli Mansour]</ref> | |||
# The child should be redeemed from a male kohen and not from a female kohenet.<ref> Aruch Hashulchan 305:3, Yalkut Yosef Sova Semachot vol. 2 pg. 229, Rambam Bikkurim 1:10, Rosh Bechorot 8:4, Sefer Hachinuch Mitzva 392, Shu"t Harashba 1:836, Radbaz 4:196. According to one opinion in Tosafot Kiddushin 8a, and Pesachim 49b however, it seems that a female kohenet can be used.<br /> | |||
Shu"t Chatam Sofer YD 301 suggests that if one is concerned that he will not find a male Kohen, he can give the money to a female kohenet on condition that if he doesn't find a male kohen afterwards, that this will fulfill his obligation but if he does find another male kohen, he will give him money as well</ref> | |||
# The poskim differ as to whether a kohen under the age of thirteen can receive the pidyon. <ref>see Aruch Hashulchan 305:13 and Yalkut Yosef Sova Semachot vol. 2 pg. 298-300 </ref> All agree that a kohen who is unmarried is still eligible. <ref> Yalkut Yosef Sova Semachot vol. 2 pg. 298</ref> | |||
# Some poskim say that you may not use a kohen who desecrates shabbat publicly. <ref>Otzar Pidyon Haben 6:12, Shevet Halevi 2:172, Yalkut Yosef Sova Semachot vol. 2 pg. 297, [http://www.dailyhalacha.com/displayRead.asp?readID=2261 Rabbi Eli Mansour] </ref> | |||
===Garlic and Sugar=== | |||
==When Should the Pidyon Haben Take Place?== | ==When Should the Pidyon Haben Take Place?== | ||
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# 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> | ||
==Links== | ==Links== | ||
