The Halachos of Pidyon Haben

This week’s parsha includes the mitzvah of pidyon haben, redeeming the bechor, the firstborn, if it is a boy. The mitzvah is performed optimally when the baby turns a month old, by giving a kohein five sela’im of silver, equal to about 96 grams of silver (Chazon Ish).

The dollar value of the five sela’im varies, depending on the market price of silver. Some people have the custom of giving the kohein six coins, in case one of the coins is defective and does not contain enough silver. The truth is that one has to research how much silver content there is in the coins. Old US silver dollars did have enough silver, but most coins today have little metallic value. We will talk more about this shortly.

WHO IS REQUIRED TO REDEEM THE BECHOR?

The obligation rests on the father of a boy who is the firstborn of his mother and was born through natural delivery. If the father is a kohein or a levi, or if the mother is the daughter of a kohein or a levi, there is no mitzvah of pidyon haben. Usually, the question of whether one’s mother is a bas kohein or levi does not affect a person’s halachic status; however, since pidyon haben is dependent on the boy being the firstborn of his mother, her yichus is taken into consideration (Bechoros 47a).

There is an interesting phenomenon that relates to the difference between the daughter of a kohein and the daughter of a levi. If a boy is born of a non-Jewish father and a bas kohein, there is a requirement for this child, upon becoming an adult, to perform a pidyon haben. Why is this true? Because his mother was together with a non-Jew, she loses her sanctity as a bas kohein – for example, she will never again be able to eat terumah. Therefore, her son is included in the mitzvah of pidyon haben. However, neither parent is obligated to perform the mitzvah for the child; the father, because he is not Jewish, and the mother, because there is no requirement for Mom to perform pidyon haben. Therefore, upon becoming an adult, this child should perform the mitzvah himself.

The halacha is different regarding a boy who is born of a non-Jewish father and a bas levi. Although Mom was involved in a prohibited relationship, this did not affect her yichus, since she loses no halachic rights as a result. Therefore, in this situation the child is exempt from the mitzvah of pidyon haben.

Incidentally, there are poskim who rule that the grandson of a non-Jewish father and a bas levi is also excluded from pidyon haben. This means that the son of a non-Jewish father and a bas levi does not have a mitzvah to redeem his son. Since this man is Jewish from birth but does not have a Jewish father, his yichus follows his mother, who is the daughter of a levi. Since the bas levi’s son’s only Jewish yichus is as a descendant of Levi, these authorities contend that he has no obligation to perform pidyon haben. (See Shu’t Maharam Shick, Yoreh De’ah #299 who disagrees with this ruling.) My impression is that the accepted practice in this situation is to perform an act of pidyon haben without a brocha; after which the kohein returns the money.

WHAT HAPPENS IF A KOHEIN MARRIED A DIVORCEE?

If a kohein married a divorcee or any other woman prohibited to a kohein, the children of this union are challalim, which means that they have become defiled and therefore lose their status as kohanim. The daughters may not marry kohanim, and the firstborn son born to a kohein from this woman needs to be redeemed, just like any yisroel. Furthermore, his son’s son will also require pidyon haben, like any other yisroel.

WHAT IS THE HALACHA OF A BECHOR BORN THROUGH CAESARIAN SECTION?

Switching sub-topics, only a naturally-born child has the status of a bechor for pidyon haben purposes. There is no mitzvah of pidyon haben if the boy was delivered through caesarian section. His younger brother is also not considered firstborn, even if he is born through natural delivery. Similarly, a boy born after a miscarriage is not a bechor for purposes of the mitzvah of pidyon haben (Bechoros 46a). This last halacha depends on how far advanced the terminated pregnancy was, a topic that we will leave for a different time.

WHAT HAPPENS IF NO ONE REDEEMS THE BECHOR?

If the father cannot or does not redeem the bechor, other people can redeem him, but are not required to do so. However, if no one redeemed the bechor as a child, he is required to redeem himself when he reaches adulthood (Kiddushin 29a).

Many men who are not from an observant background did not have a pidyon haben. At a pidyon haben that I once performed (I am a kohein), the grandfather of the newly redeemed baby came over to me, saying, “You know, I am also firstborn and a baal teshuvah. I can’t imagine anyone made a pidyon haben for me.” And so, two pidyonim were performed on the same day, one for the grandson and one for the grandfather!

WHAT IS THE PROCEDURE?

As opposed to other mitzvos, such as bris milah and a wedding, where the mitzvah is performed first and then the festive meal is eaten, pidyon haben is performed during the meal, in order to call attention to the mitzvah. (In some Yerushalmi circles, they actually perform the pidyon first, and then begin the seudah.)

The usual procedure is as follows: After the assembled have made hamotzi and taken their seats, the father brings the bechor to the kohein, who is seated at a place of honor. The custom is to bring the bechor on a large, silver platter. Many have the custom of placing sugar cubes, cloves of garlic, and jewelry on the platter. The father declares to the kohein that the baby is firstborn and must be redeemed.

The kohein then responds with the famous and enigmatic question: “Mai ba’is tefei?” Which do you prefer? Would you rather have your child or the five sela’im of pidyon?

The father responds that he would prefer his son, and that he is prepared to perform the redemption. He then recites the bracha on the mitzvah and the bracha of shehechiyanu, and places the coins into the kohein’s right hand. The kohein waves the coins over the head of the bechor while blessing him. Then, the kohein recites the birchas kohanim and other words of blessing over the head of the bechor. The procedure is completed by the kohein reciting a bracha on a cup of wine and drinking it.

WHAT DOES IT MEAN WHEN THE KOHEIN SAYS “MAI BA’IS TEFEI?” — DOES THE FATHER REALLY HAVE A CHOICE?

The wording of the kohein’s question, “Which do you prefer?” — implying that the father has a choice — is extremely strange. Halachically, there is no choice or option. The father has a mitzvah to fulfill, which he is required to observe. So, why does the kohein suggest to the father that he has a choice?

The text of our pidyon haben ceremony goes back 1,000 years, and, since that time, probably tens of thousands of interpretations have been suggested for this question. Think of your own answer to this question, and you’ll have something to share with others the next time you attend a pidyon haben!

WHY DO SOME PEOPLE PLACE GARLIC CLOVES AND SUGAR CUBES ON THE PLATTER THAT HOLDS THE BABY?

There are many customs that have developed around the mitzvah of pidyon haben. Some people place pieces of garlic, sugar cubes, or candies alongside the bechor when he is brought in for the pidyon. The sugar cubes show that the mitzvos are sweet, and garlic is a symbol of and segulah for fertility. Some say that when participants take home the sugar and the garlic and use them for cooking their own meals at home, they increase the numbers of people who “participated” in the pidyon haben meal, all of whom will be blessed by this.

WHEN IS THE PIDYON PERFORMED? WHY IS THE MINHAG TO PERFORM PIDYON HABEN IN THE AFTERNOON?

The Torah says that the mitzvah is to redeem the bechor when he turns a month old.

How does one determine that a child is a month old? Although we are accustomed to thinking of a Jewish month as being either 29 or 30 days long, these are actually calendar calculations that deal only with complete days. Technically, a month is the amount of time it takes the moon to revolve around the earth, which varies slightly from month to month, but is always a bit more than 29½ days.

HOW LONG IS A MONTH?

There is a dispute in halacha as to how one determines that a bechor is a month old. One opinion follows the day-count method and rules that the pidyon haben should take place on the 31^st day after the boy was born, counting his day of birth as day one (Magen Avraham 339:8).

Others rule that a month for pidyon haben is determined by the astronomical method, meaning the same amount of time that transpires from one new moon to the next. Since the time that transpires from one new moon to the next is estimated at 29 days, 12 hours and 793/1080 of an hour (usually called 793 chalakim), the time for pidyon haben begins when the bechor is exactly 29 days, 12 hours and 793 chalakim old (Shach, Yoreh De’ah 305:12). Common practice is to perform a pidyon haben after both opinions have been fulfilled.

By the morning of the 31^st day, the bechor is usually 29 days, 12 hours and 793 chalakim old. However, if the bechor was born shortly before sunset on a long summer day, daybreak on the morning of the 31^st day is less than 29 days, 12 hours and 793 chalakim since his birth. In this situation, one should wait to perform the pidyon until he is 29 days, 12 hours and 793 chalakim after birth (Pischei Tshuvah 305:17). For this reason, it is a common custom to schedule a pidyon haben on the afternoon of the 31^st day, which is always an appropriate time according to both opinions.

When the earliest time to perform the pidyon is on an erev Shabbos or erev Yom Tov, the pidyon should be scheduled in the morning (Mishnah Berurah 249:13). In the rare case that it is not yet 29 days, 12 hours and 793 chalakim after birth, one should calculate when the 29 days, 12 hours and 793 chalakim after birth falls out and schedule the pidyon then.

When the 31^st falls on Shabbos or Yom Tov, the pidyon should be scheduled for Motza’ei Shabbos or Motza’ei Yom Tov (Shu’t Noda Biyehuda Tenina, Yoreh De’ah #187).

WHAT DOES ONE DO IF THE THIRTY-FIRST DAY FALLS ON A FAST DAY?

There are two practices mentioned by the poskim. One approach is to perform the pidyon during the fast day, so as not to delay the opportunity to observe the mitzvah, and conduct the festive meal at night after the fast is over. The other approach is to delay the pidyon until the night after the fast, and then perform the pidyon during the meal (Shach, Yoreh De’ah 305:12).

CAN ONE PERFORM THE MITZVAH OF PIDYON HABEN BY GIVING THE KOHEIN A BOND?

One does not fulfill the mitzvah of pidyon haben if one gives the kohein a bond (Shulchan Aruch, Yoreh Deah 305: 3,4). The yisroel must give the kohein something that has inherent value, such as merchandise. A check is an order of payment instructing the bank to release funds, but itself has no inherent value. Therefore, a check is not equal to cash and is not valid for pidyon haben.

It should be noted that according to many prominent poskim, paper money should not be used for pidyon haben because they also do not have inherent value (see Shu”t Chasam Sofer; Aruch Hashulchan, Yoreh De’ah 305:18; Shu”t Oneg Yom Tov, Yoreh De’ah #102). Since our coins today are not valued by their metal content, it would seem that they should also not be used for pidyon haben.

Usually the pidyon haben is performed with silver coins. These coins are supplied either by the father or by the kohein, in which case he sells them to the father before the pidyon. It is halachically acceptable for the father to pay for the coins by check when he buys them from the kohein.

I was once given by the father small pieces of silver. He had purchased the exact amount of silver necessary, probably from a jeweler, for pidyon haben and that is what he gave me. Although I have had this happen only once, I am told that in certain communities this is a common method.

On another occasion, I was asked, in advance, if I would afterwards sell back to the family the silver dollars that they were giving me. It turned out that the coins used had been used by the great-great-grandfather of the baby when he performed pidyon haben on his son, and these exact coins had been used for every generation in between!

CAN ONE FULFILL THE MITZVAH BY BUYING THE KOHEIN A PRESENT?

Yes, as long as the present is worth at least the value of five sela’im (96 grams of silver). However, the prevalent custom is to give the kohein silver coins, as mentioned above.

MAY THE KOHEIN RETURN THE MONEY TO THE FATHER OF THE BECHOR?

The kohein may return the money. However, this should not be his regular practice, since it might cause a loss of revenue to other kohanim, because yisraelim may stop using them for pidyon haben (Shulchan Aruch Yoreh De’ah 305:8). There are some poskim who contend that today the money should be returned, since the kohein cannot prove that he is a kohein (Shu”t Yaavetz #155). However, the accepted practice is that the kohein does not return the money (Pischei Tshuvah 305:12, quoting Chasam Sofer).

ONCE THE FATHER ASKED A KOHEIN TO BE THE KOHEIN AT HIS SON’S PIDYON HABEN, MAY HE SUBSEQUENTLY CHANGE HIS MIND AND USE A DIFFERENT KOHEIN?

Once the father has asked one kohein to “officiate” at the pidyon haben, he should not ask another kohein. However, if he gave the redemption money to a different kohein, the pidyon is valid (Rema, Yoreh De’ah 305:4).

MAY THE FATHER OF THE BECHOR DIVIDE THE MONEY FOR PIDYON HABEN BETWEEN TWO OR MORE KOHANIM?

It is preferable not to do this, but if he did so, the pidyon is valid (Pischei Tshuvah 305:10, quoting Chasam Sofer).

A RATIONALE FOR THE MITZVAH

It behooves us to consider the reason for the mitzvah of pidyon haben. Following the smiting of the firstborn in Egypt, all firstborn boys had a certain kedusha, which should have entitled them to a role of service in the Beis Hamikdash.

However, because the bechorim were involved in worshipping the Eigel Hazahav, the Golden Calf, they lost their unique status and could no longer perform any special role in the Beis Hamikdash. Therefore, the bechor must undergo a redemption ceremony to make amends — which is to pay the kohein as a means of “redeeming” his former kedusha.

Rabbi Avraham ibn Ezra, part II

A few weeks ago, we began reading about Rabbi Avraham ibn Ezra. This is a continuation of that article.

Rabbi Avraham ibn Ezra, part II

Question #1: The Right Bensch

“What is the correct text of our bensching?”

Question #2: Contract Law

“I signed a five-year employment contract, and now, three years later, I have an offer that is much better for me. Am I halachically required to turn down the new offer?”

Question #3: Pidyon Haben

“When should I schedule the pidyon haben of my son?”

Question #4: Touching Kuf

“If a sefer Torah was written in which the two parts of the letter kuf touch, is the sefer Torah invalid?”

Question #5: What is going on?

What do the previous questions have to do with one another, and with the title of this article?

Introduction:

Rav Avraham ibn Ezra, one of the early rishonim, is known as a commentator on Tanach, for his massive knowledge of Hebrew grammar (dikduk), philosophy, mathematics and astronomy, and for his skills as a paytan, a poet. In the first installment of this article, we discussed what we know of his personal history and his scholarship. At this point, we will discuss other aspects of ibn Ezra’s many contributions to Torah knowledge and observance.

Ibn Ezra and Kalir

One of ibn Ezra’s controversial positions was his strong opposition to the piyutim of Rav Elazar Kalir, the preeminent, prolific and perhaps earliest of the paytanim. In an essay incorporated in his commentary to Koheles (5:1), ibn Ezra levels harsh criticism against the piyutim authored by Rav Kalir. He divides his arguments into four categories.

Simplicity of language

Ibn Ezra notes that prayers should be recited in simple language. After all, a person should understand the prayers he utters. Since piyutim are usually intended as a form of prayer, one should not recite piyutim whose intent is not clear. Because of this, ibn Ezra advises reciting the piyutim written by Rav Saadyah Gaon, which can be understood literally.

Mixed language

Ibn Ezra’s second criticism of Kalir is that he mixed the Hebrew of his piyutim with vocabulary whose basis is in the Gemara, treating Talmudic language as if it were on the same level as the Hebrew of Tanach. As ibn Ezra notes, the Gemara (Avodah Zarah 58b) says “loshon Torah le’atzmah, loshon chachamim le’atzmo” which he understands to mean that the Hebrew used by the Gemara should be treated as a different language from that of Tanach. Therefore, one should not mix these two “languages” when reciting prayers.

Grammatical creativity

The third criticism of ibn Ezra is that he is unhappy with Kalir’s creative approach to Hebrew grammar and structure, allowing poetic style to influence the Hebrew that he used. Ibn Ezra also criticized Kalir’s creation of new words by changing masculine words to feminine, and vice versa, for poetic effect or to accomplish his allusions.

Use of midrashim

Ibn Ezra’s fourth criticism of Kalir is that his piyutim are filled with midrashim, which ibn Ezra contends should not be included in prayers.

Ibn Ezra notes that when Rav Saadyah wrote piyutim, he steered clear of these four problems. In fact, Sefardim do not recite piyutim of Rav Kalir, whereas among Ashkenazim he is the most commonly used paytan.

Ibn Ezra notes that there were those who took issue with him for criticizing Kalir, since the latter had passed on many years before and was unable to respond.

Response to ibn Ezra

We should note that Shibbolei Haleket quoted very selectively from this essay of ibn Ezra, omitting any mention of ibn Ezra’s criticism of Rav Kalir’s writings.

Furthermore, none of ibn Ezra’s criticisms should be taken as casting aspersion on Rav Elazar Hakalir’s greatness. Shibbolei Haleket records that when Rabbi Elazar Hakalir wrote his poem Vechayos Asher Heinah Meruba’os (recited in the kedusha of musaf of Rosh Hashanah), the angels surrounded him with fire (quoted by the Magen Avraham at the beginning of Siman 68). Similarly, Rav Chaim Vital writes that his teacher, the Arizal, recited only the piyutim written by the early paytanim, such as Rav Elazar Hakalir, since they are based on Kabbalah.

Mules, Megillas Esther and ibn Ezra

The Book of Esther uses a few words that appear to be transliterated terms of Persian origin. In some instances, the commentaries grapple with understanding the meaning of these words. For example, the Megillah describes how the “achashteranim benei haramachim” were sent to deliver an urgent message. But what do these words mean? The Gemara (Megillah 18a) mentions that the amora’im were unaware of the exact translation of these words. One of the halachic rishonim, the Rivash, concludes that the word achashteranim is a composite word meaning “mules whose mothers are mares,” citing ibn Ezra as his source (Shu”t HaRivash #390).

Ibn Ezra and halachah

Although ibn Ezra is noted primarily for his abilities in language, commentary, mathematics and astronomy, there are many places where he is cited by later authorities as a halachic source. For example, he is quoted authoritatively by the Avudraham, the Beis Yosef (Orach Chayim 188) and later authorities regarding a controversy surrounding the correct text of our bensching. He is also quoted by authorities in regard to the correct pronunciation of the name of Hashem (Beis Yosef, Orach Chayim 124).

Here are some other areas of halachah in which the ibn Ezra is quoted:

Contract law

“I signed a five-year employment contract, and now, three years later, I have an offer that is much better for me. Am I halachically required to turn down the new offer?”

There is discussion among halachic authorities about this topic, including several rishonim, the Rema (Choshen Mishpat 333:3) and the Shach (ad locum 333:17). In this context, ibn Ezra’s comments on Chumash are quoted as halachic authority. He understands that an eved Ivri, a Jewish slave, who is purchased for a maximum of six years, has worked mishneh s’char sachir, twice the amount of time usually allowed for a worker to commit himself. This means that the Torah does not recognize an employment contract that is longer than three years. His exact words are: “We find written ‘three years as the duration of a hired hand’ (Yeshayahu 16:14), and this is proof that a person does not have authority to hire himself out for more than three years. Furthermore, the one paying the wages cannot hire him [for more than three years]. And this is the reason [in the pasuk regarding the eved Ivri] for the word ‘mishneh – double’” (commentary to Devorim 15:18), since a Hebrew slave can be purchased for up to six years, or twice as long as an employment contract normally allows.

Inheritance of positions

In an interesting discussion germane to the laws of inheriting positions, ibn Ezra is quoted as supporting the right of a son-in-law to his late father-in-law’s rabbinic position, where no direct descendants are appropriate for the post (Shu’t Doveiv Meisharim Vol. 4). This is based on ibn Ezra’s comment that, at times, a son-in-law is referred to as a son (Bereishis 19:12).

When to redeem?

There is a discussion among halachic authorities as to whether the proper time to perform the mitzvah of pidyon haben is on the 31^st day after birth, or after a lunar month equivalent (29 days, 12 hours, 44 minutes and 3.3 seconds) has passed since birth. In this context, some authorities quote ibn Ezra in support of the second approach (Shu’t Shevus Yaakov 2:87).

When is nightfall?

Ibn Ezra is perhaps the earliest authority to determine when nightfall occurs on the basis of astronomical calculation. He notes that the length of time between sunset and nightfall varies from place to place and is dependent on how long it takes the sun to reach a certain point beyond the horizon – what is called today the solar depression angle.

Matzoh and Hagadah

Ibn Ezra is quoted among the list of authorities who contend that eating matzoh on Pesach after the first night fulfills some level of mitzvah. Another halachah quoted in his name is the mitzvah of reciting the Hagadah the entire night of Pesach. Ibn Ezra cites an approach that the words leil shimurim, describing the Seder night, mean that we are supposed to be shimurim, not that we are the ones being protected. He explains this to mean that one should be alert and “on guard” throughout the night, using the night exclusively to thank Hashem and to retell the wondrous deeds He performed leading to and including our exodus from Egypt. This interpretation is also quoted in his name by poskim (Shu’t Seridei Eish 1:47).

Ibn Ezra and the physician

Another interesting halachic insight is quoted in his name. The Avnei Neizer, one of the greatest poskim of the late nineteenth century, was asked the following: A person is seriously ill, and the physicians have recommended that he take a medication that is non-kosher. Granted that this is pikuach nefesh, a life-threatening emergency, and therefore supersedes the requirement to keep kosher, is the patient permitted to be stringent and not take the medicine, or does this violate the Torah’s laws?

Ibn Ezra contends that the Torah’s instructions to heed medical opinion apply only to external injuries, but not to an internal medical condition. He states that in the era of prophecy, a prophet’s opinion about what was happening inside the body was more accurate than a physician’s. A result of this idea is that one is not required – and perhaps, according to ibn Ezra, not permitted – to violate a mitzvah for an internal remedy advised by a physician.

Together with other halachic reasons and bases, the Avnei Neizer rules that the individual does have the right to rely on these opinions and not consume non-kosher (Shu’t Avnei Neizer, Choshen Mishpat #193).

It should be noted that the late Klausenberger Rebbe ruled that today, since we now have various methods for checking what is going on inside our bodies, what would have been considered an internal matter in earlier days is now under the heading of something that doctors should treat, even according to ibn Ezra – and that, therefore, a person should definitely follow doctor’s orders (Shu’t Divrei Yetziv, Likutim #114).

Aliyah la’regel

In an interesting responsum of Rav Moshe Feinstein to the late Lubavitcher Rebbe, Rav Moshe rules that the mitzvah of being oleh regel, to visit the Beis Hamikdash grounds on the Yomim Tovim and offer korbanos, does not require that one walk to the har habayis, but that one may travel there in a different way (Shu’t Igros Moshe, Kodoshim #21. This responsum is located at the end of the first volume of Igros Moshe, Orach Chayim I). Rav Moshe brings support for this approach from the commentary of ibn Ezra.

Ibn Ezra and the kuf

One of the rishonim quotes ibn Ezra as the halachic authority to resolve the following question: If a sefer Torah was written in which the two parts of the letter kuf touch, is the sefer Torah invalid? The Tashbeitz, who was asked this question (Shu”t Tashbeitz 1:51), brings evidence from ibn Ezra that he held that it is perfectly fine, and even preferable, to write a sefer Torah this way. Although we do not follow this ruling, the Tashbeitz, based on ibn Ezra, did.

Conclusion

In conclusion, we see that ibn Ezra made many contributions to the halachic knowledge of Klal Yisroel. The main lesson to be learned from his life is that one should strive to grow in prayer and in studying and teaching Torah to the extent of one’s ability, notwithstanding the adversity of personal circumstances.

Who Is the True Redeemer?

Discussing the mitzvah of pidyon haben is certainly appropriate to this week’s parsha—I therefore bring you…

Who is the True Redeemer?

Question #1: Deadbeat dad

Mrs. Gerusha* calls me with the following question:

“I am a divorced baalas teshuvah with two young children, a son and a daughter. My son never had a pidyon haben, and my ex-husband is an agnostic who is not interested in participating. Am I required to perform the pidyon haben for my twelve-year-old son, and what is the procedure if I do?”

Question #2: Who’s on first?

Mrs. Gerusha’s son asks: “May I perform my pidyon haben at my bar mitzvah?”

Question #3: Late bloomer

The Schwartz family discovered observant Judaism sometime after their oldest son was born some twenty years ago. Recently, they realized that they have never fulfilled the mitzvah of pidyon haben. The question is: Who should perform the mitzvah now, Mr. Schwartz or his yeshivah-bachur oldest son? In other words, if a father did not redeem his firstborn son who is now an adult, may he still fulfill the mitzvah?

Answer

This week’s parshah includes one of the places where the Torah mentions the mitzvah of pidyon haben, the redeeming of a firstborn son. This mitzvah is usually fulfilled by a father giving to a kohen five silver coins, each of which is worth a sela (plural sela’im), the cost established by the Torah to fulfill this mitzvah. This mitzvah is required only if the firstborn is not a kohen or a levi, his mother is not the daughter of either a kohen or a levi, and his delivery was a natural birth, in which case he is called a petter rechem.

The Gemara (Kiddushin 29a) derives that a father is required to fulfill the mitzvah of redeeming his firstborn son.

There are three obvious situations in which the father would not perform this mitzvah:

The father died before he performed the mitzvah.
The father is not Jewish or is unknown.
The father did not fulfill the mitzvah, although he could have.

Regardless as to why the father does not perform the mitzvah, the mother has no responsibility to do so. Rather, upon becoming bar mitzvah, the firstborn son himself becomes obligated in the mitzvah.

Thus, we can already examine Mrs. Gerusha’s question concerning her son who never had a pidyon haben, and whose father is unwilling to perform the mitzvah. She asked whether she is required to perform the pidyon haben.

Certainly, Mrs. Gerusha is not required to redeem her son.

May she?

When Mrs. Gerusha was told that she is not required to perform pidyon haben, she immediately asked whether she may perform the mitzvah. Answering this question requires an introduction.

Pidyon haben vs. bris

Pidyon haben is similar to the mitzvah of bris milah in that the father is the individual primarily responsible to fulfill it. However, there is a major difference between the two mitzvos: Should the father not fulfill the mitzvah of bris milah, the rest of the Jewish people become obligated to perform the bris milah on the uncircumsized child. The Gemara calls this “beis din being obligated in the mitzvah,” since they are the representative of the Jewish people.

On the other hand, in the case of pidyon haben, the community is not obligated to redeem this child. Should there be no father or should he fail to redeem his son, the mitzvah becomes the child’s to perform upon his becoming old enough to do so.

May they redeem?

Granted that no one is obligated to perform pidyon haben other than a father of the firstborn or, upon becoming of age, the firstborn son himself, may someone else give money to a kohen for the purposes of pidyon haben and thereby redeem the firstborn?

This question is discussed by several halachic authorities, the Taz (Yoreh Deah 305:11) concluding that someone other than the father cannot perform the redemption on behalf of a minor, whereas most authorities rule that a third party may redeem the firstborn (Nekudas Hakesef and Gra ad loc; Machaneh Efrayim, Hilchos Zechiyah #7; see also Ketzos Hachoshen 243:7 and Milu’ei Choshen ad locum). Thus, although Mrs. Gerusha is not required to redeem her son, according to most authorities, should she choose to do so, the redemption is effective.

When the bechor redeems himself, he recites a different version of the text than a father does when he redeems his son. When a father redeems his son, he recites Asher kideshanu bemitzvosav vetzivanu al pidyon haben [He Who commanded us in His commandments concerning redeeming the son] (Shulchan Aruch, Yoreh Deah 305:10). According to the Shulchan Aruch and the prevalent practice among Sefardim, when the bechor redeems himself, since he is not redeeming his son he closes the brocha with the words lifdos habechor (to redeem the firstborn). According to the Rema and the prevalent Ashkenazic custom, he concludes with the words al pidyon habechor (concerning redeeming the firstborn).

Early responsum

One of our opening questions asked whether a father is still responsible to observe the mitzvah of pidyon haben after his son becomes old enough to fulfill the mitzvah himself. This very question is discussed by the Rashba (Shu’t Harashba 2:321). The rabbonim of the city of Toledo, Spain, asked the Rashba (who lived his entire life in Barcelona) to rule on a situation in which a father had not redeemed his son shortly after the latter’s birth. Many years have passed, and the son is an adult who is interested in performing the mitzvah himself. The father has decided that he would like now to do the mitzvah, and contends that it is his mitzvah to perform. On the other hand, the son feels that once he became an adult the mitzvah is entirely his and no longer his father’s. Does the father still have a requirement to perform the mitzvah? Assuming that he does, is there a preference which of the two, the father or the son, performs the mitzvah?

The Toledo contention

The rabbonim of Toledo were unsure what to do, and therefore decided to have both the father and the son give the required amount for pidyon haben to the kohen, to be certain that the mitzvah was performed correctly. Since they were undecided as to whether the father or the son was observing the mitzvah, they ruled that neither one should recite the brocha prior to giving the kohen the redemption money. Since the kohen had now received more money than he was entitled to according to the halachah, he was required to return the difference. (The responsum does not say to whom the money was returned.)

Rashba’s ruling

Although the pidyon had already been performed according to their ruling, the rabbonim of Toledo asked the Rashba whether their decision was accurate. The Rashba explained that the rabbonim of Toledo had not ruled correctly. The mitzvah of a father to redeem his son never ends, even when the son becomes old enough to be required to perform his own redemption. Since both father and son are now required to perform the redemption, yet only one pidyon is required, whoever performs it first fulfills the mitzvah and should recite the brocha prior to giving the kohen the redemption money. The Rashba concludes that if the father and son ask which of them should preferably perform the mitzvah, the answer is the father. Therefore, in the case of Toledo, the son could have performed the mitzvah and recited the brochos (including shehecheyanu, see below), but, preferably, the father should have performed the mitzvah, in which case he would recite the brochos.

At this point, we can return to our opening question #3: The Schwartz family joined observant Judaism some time after their oldest son was born, some twenty years ago. Recently, they realized that they had never fulfilled the mitzvah of pidyon haben. The question is: Who should perform the mitzvah now, Mr. Schwartz, or his yeshivah-bachur oldest son? In other words, if a father did not redeem his firstborn son who is now an adult, may he still fulfill the mitzvah?

The answer is that either the father or the son can perform the mitzvah, and whoever does so recites the brochos. If they ask who should preferably perform the mitzvah, the answer is that it should be Mr. Schwartz.

Coercion

Should a father fail to perform the mitzvah of pidyon haben, the beis din has the halachic right and responsibility to coerce him to perform his mitzvah. What is the law if the father did not perform the mitzvah when his son was young, and now the son is old enough to perform the mitzvah himself? Does beis din coerce one of them to perform the mitzvah, and if it does, which one, the father or the son?

The Rashba rules that if the son is in a financial position to perform the mitzvah, we coerce the son, rather than the father, to do so. If the son is not in a financial position to perform the mitzvah himself, beis din should force the father.

Redeeming yourself

What is the procedure for performing pidyon haben when the adult son redeems himself?

Let us first review the basic steps of a regular pidyon haben performed by a father to redeem his recently born son.

A festive meal is celebrated in honor of the pidyon haben, in order to call attention to the mitzvah. After hamotzi has been recited, the father brings the bechor to the kohen, who is seated at a place of honor. The father declares to the kohen that the baby is a firstborn son, whom he is required to redeem.

The kohen then responds with the famous and enigmatic thousand-year old question: “Mai ba’is tefei?” “Which do you prefer? Would you rather have your child or the five silver coins, sela’im, of pidyon?”

The father responds that he would prefer his son, and that he has the money on hand with which to redeem his son. The father then recites two brochos: Asher kideshanu bemitzvosav vetzivanu al pidyon haben for the mitzvah of pidyon haben, and Shehecheyanu (Rema, Yoreh Deah 305:10). He then places the silver coins in the kohen’s hand. The kohen recites the verses of the birchas Kohanim and other words of blessing over the head of the bechor. The procedure is completed by the kohen reciting a brocha on a cup of wine and drinking it.

Redeeming oneself

An early halachic authority, the Maharshal, adapts the choreography of a standard pidyon haben to the situation in which a firstborn is redeeming himself because his father died before fulfilling the mitzvah:

The adult firstborn begins the proceedings by reciting the following declaration: “I am a firstborn petter rechem (see above) and Hashem commanded us to redeem the firstborn. Unfortunately, my father died before he redeemed me, and I remain with the responsibility to redeem myself… I am now prepared to fulfill the mitzvah of Hashem.”

The kohen then tells the firstborn, “Would you prefer your own body or the five sela’im that you are required to pay as your redemption money?” To which the firstborn answers: “I want to keep myself, and here are the five sela’im coins.” The firstborn then recites two brochos, the brocha on the mitzvah of pidyon haben and the brocha of Shehecheyanu (Yam shel Shlomoh, Kiddushin 1:53).

At this point, we can complete our answer to Mrs. Gerusha’s opening inquiry: “I am a divorced baalas teshuvah with two young children, a son and a daughter. My son never had a pidyon haben, and my ex-husband is an agnostic who is not interested in participating. Am I required to perform the pidyon haben for my twelve-year-old son, and what is the procedure if I do?”

As we mentioned above, the halachah is that a mother is not required to perform the mitzvah of pidyon haben. If the father refuses to perform the mitzvah, the mitzvah will devolve upon the firstborn son, upon his becoming obligated in mitzvos. In this latter case, the choreography would follow the Maharshal’s approach, making a slight modification in the text to accommodate the difference in circumstances – the firstborn’s father is alive.

Should the mother perform the pidyon on behalf of her son, as we mentioned above, most authorities consider the redemption valid, and the son will not be obligated in this mitzvah upon his becoming an adult. If she followed this approach, she should modify the pidyon haben choreography to note that she is redeeming her son. Personally, if I were asked what to do, I would advise them to wait until the son is old enough to perform his own pidyon, and to follow the text mentioned by the Maharshal, with the appropriate change reflecting the fact that the father is still alive.

When to redeem himself?

If the son is performing his own pidyon haben, when should he do it?

Since he becomes obligated in this mitzvah upon his bar mitzvah, he should perform the pidyon haben as soon as he has money with which to perform it. He is not required to beg or borrow money in order to do so, but may wait until he has earned the money or received it as a present. Other people may give him money so that he can perform the pidyon haben. Anyone may pay for the festive pidyon haben seudah.

This leads us to a new question: Since they would be celebrating a special meal on the occasion of his turning bar mitzvah, should they make the pidyon haben at that meal, or have two separate festive meals, one for the pidyon and the other for the bar mitzvah?

Combining semachos

Is it permitted for the firstborn bar mitzvah to combine his bar mitzvah celebration party with the pidyon haben? The background to this question is as follows:

The Mishnah (Moed Katan 8b) prohibits getting married on Chol Hamoed. The Gemara presents several disputing reasons for this ruling. One approach is that one should not overlap two festivities. Does this concern apply should the firstborn son celebrate his pidyon haben and his bar mitzvah at the same banquet – that this joint celebration deters from the celebration of one of the mitzvos?

Pidyon haben on Chol Hamoed

Tosafos (Moed Katan 8b s.v. Mipenei) discusses whether the prohibition against marrying on Chol Hamoed extends to other celebrations, such as a pidyon haben. At first, he considers that this might be prohibited, but he concludes that the Mishnah’s prohibition includes only getting married on Chol Hamoed, but not pidyon haben and other celebrations that are not as festive as is a wedding. This decision is followed by the Shulchan Aruch (Orach Chayim 546:4) and others (Birchei Yosef, Yoreh Deah 305:18), but not by all authorities (see Rema, Yoreh Deah, 305:11). Similarly, we rule that a bris, a sheva brachos or a bar mitzvah may be celebrated on Chol Hamoed (Shulchan Aruch, Orach Chayim 546:3, 4), and that the only combined celebration prohibited is a wedding on Chol Hamoed.

Thus, it is perfectly fine for the son to do his pidyon haben at his bar mitzvah celebration. As a matter of fact, I would strongly encourage that he do so if he has the money with which to fulfill the mitzvah, since this accomplishes that fulfilling the mitzvah of pidyon haben is not delayed, and that it is observed at a festive occasion.

Thus we can now answer Mrs. Gerusha’s son’s question that we quoted at the beginning of this article: “May I perform my pidyon haben at my bar mitzvah?”

The answer is that he certainly may, and, since it is the first opportunity for the son to do so, it is, indeed, an exemplary time to perform the mitzvah.

Conclusion

Since the time of makas bechoros, all first-born males have a certain kedusha. This special sanctity should have resulted in their taking a special role in the service in the Beis Hamikdash. However, because the bechorim were involved in worshipping the eigel hazahav, they lost their unique status and could no longer perform any special role there. As a result, the bechor must undergo a redemption ceremony to make amends – which is accomplished by giving money to a kohen as a means of “redeeming” his kedusha.

* All names have been changed to protect people’s privacy.