A Pidyon Haben in Isolation

Ask the Rabbi Rabbi Yosef Zvi Rimon Rabbanit Sharon Rimon A Pidyon HaBen in Isolation was asked an interesting ques- 2. The wording of the beracha for the 2. Next, the father says the berachot -concern- (“Al Pidyon HaBen” and “Shehechi“ – ַעל ִּפְדיוֹן ַהֵּבן tion about a one-month-old baby Pidyon is and his mother who were both ing redeeming the first born.” It is yanu”), and pays the Kohen the Iinfected with Corona and in isolation. clear (according to the Rambam money. But how? The baby is a firstborn and therefore and the Ran), that for mitzvot upon a. The father puts the special ַעל must be redeemed by a Kohen (Pidyon which you recite the blessing HaBen). According to the instructions “concerning,” it is permissible to coins in an agreed-upon place, beforehand. The Kohen takes of the authorities, a Kohen would not send a messenger to do the mitz- them before the Pidyon, having be allowed to come near their home – vah for you. the intention that they are not not even near their door. They asked 3. When the money belongs to the his yet. The Kohen places them me how they could do a Pidyon HaBen father (and not to the messenger), on his table and only after the without a Kohen, with just the father, many Acharonim are of the opin- father makes the blessing does mother and baby present. ion that everyone – even the Rema he raise the money and acquire The Torah states that the Kohanim – agrees it can be done through it. a messenger. This is because the must be given “matnot kehuna” (pres- messenger is not fulfilling the b. A second possibility is that ents of priesthood – one of which is the mitzvah of Pidyon HaBen for the Kohen sells his own spe- firstborn males, which then belong to the father, but simply delivering cial coins, or something worth the Kohen unless they are redeemed). the father’s money to the Kohen. that amount, to the father - via It uses the language: “And he shall give Therefore, in the case where it is someone else. Then the Kohen the Kohen the foreleg...” (Devarim 18:3). the father’s money, the messenger is given the coins back, imme- The Sifrei expounds (Devarim, Shof- can also say the corresponding diately after the berachot, tim 165): “‘And he shall give the Kohen’ statements and do the handing enabling the father to use them – to the Kohen himself.” over. for the Pidyon HaBen. Ostensibly, we might have understood 4. When the messenger simply c. The third option is for another this to mean that the Kohen himself transfers the father’s money to the Jew, not from the father’s must enjoy the gift. However, some Kohen, but the father is the one family, to bring the coins (or Sages have understood this to mean who recites the text of the Pidyon, something worth that amount) that one cannot give these presents it is the father doing all of the to the Kohen, immediately after through a messenger, but that “he” actions of the Pidyon. This sce- the berachot are recited. must hand them to the Kohen. This nario is even better than the previ- 1 3. After the Pidyon, the Kohen makes ous one. on a cup of wine, in his ּבוֹ ֵרא ְּפִרי ַה ָּג ֶפן is what the Rema rules (Yoreh Deah 305:10) in the name of the Rivash (131): Another option is for the father to meet home, and those hearing him via “The father cannot redeem his son the Kohen elsewhere and redeem his Zoom should answer Amen. The from the Kohen through a messenger.” son, without the baby being present. If custom of the Kohen making the however, the father cannot physically beracha was either to give honor to Despite the Rema’s ruling, it seems it meet the Kohen – because he too is in the Kohen (Panim Meirot 2:99), or is possible to perform a Pidyon HaBen isolation or otherwise – one can do the to publicize the event. through a messenger, using the father’s Pidyon via Zoom: money: 1. The ceremonial verbal conversa- 1 Rabbi Akiva Eiger on the Shulchan Aruch, 1. Most of the Acharonim disagreed tion with the Kohen can certainly Yoreh Deah, 305; Hafla’ah – Ketubot 74a; with the Rema in his interpreta- be done via Zoom. This is not an Avnei Miluim 38:5, etc. tion of the Rivash. According to integral part of the Pidyon. It was their opinion, the Rivash himself instituted by the Geonim and is a Rabbi Yosef Zvi Rimon is Head of admitted that one can redeem via verification that the baby needs to Mizrachi's Shalhevet Educational Advisory a messenger. be redeemed. Board and Chairman of Sulamot 10 | Rabbi Yosef Zvi Rimon Rabbanit Sharon Rimon Receiving the Torah in the Desert hen the Torah describes “‘And G-d spoke to Moshe in “And the loftiness of man shall be Bnei Yisrael’s arrival at Midbar Sinai”3 – Anyone who bowed down, and the haughtiness of the place where they does not make himself like an man shall be humbled, and G-d alone Wwould receive the Torah, it mentions uninhabited (hefker) desert, shall be exalted on that day.4 the word “desert” three times: “In cannot acquire wisdom and Torah. Am Yisrael’s journey through the the third month of Bnei Yisrael’s Thus the verse states that G-d desert was the basis for accepting the departure from Egypt, on this day spoke to Moshe BeMidbar Sinai.” they arrived at the desert of Sinai. Torah with feelings of humility and They journeyed from Refidim, and Our Sages explained the repetition of dependence on G-d. Since then, every they arrived at the desert of Sinai, the word midbar by teaching us that year we celebrate Shavuot, the holi- and they encamped in the desert, we are not just talking about a phys- day of receiving the Torah, and at the and Israel encamped there opposite ical location, but also an awareness same time, we read the weekly Torah the mountain.”1 Why the seemingly and a consciousness. What is this portion of Bemidbar. This parasha superfluous emphasis? “desert” consciousness? Our Sages reminds us of the journey Am Yisrael defined it as hefker – ownerless, unin- went through in the desert – a voyage The desert is a place of emptiness habited and abandoned. One can also to the shores of humility, to a depen- and lack, an expanse uncontrolled by define it as a consciousness of lack. dence on G-d and an inner connec- human hand. In such a place, a person tion with Him. feels his deficiency and his complete Lack or deficiency (be it in the desert dependence on G-d. In the desert, or in other situations) opens up a This year, we are once again accept- it is clear that without G-d’s help he person to the understanding that ing the Torah, albeit during difficult circumstances in which the whole cannot survive. For 40 years, Bnei Yis- nothing can be taken for granted; that world is dealing with the Coronavi- rael traveled in the desert and expe- even our most basic needs depend on rus pandemic. During this time, the rienced in the clearest, most power- the kindness of Heaven. This, in turn, awareness of that which we lack – ful way, utter dependence on G-d to builds the character trait of humility: existentially, health wise, and finan- provide all of their basic needs: water, the ability to recognize that which is cially – traverses nations and borders, food, and protection from dangers lacking, the deficiencies and weak- encompassing the entire world. Let such as snakes and scorpions. This nesses, and the understanding and us find our humility once again and sense of dependence constitutes the willingness to accept that someone enhance our awareness of our depen- basis for the connection between G-d else can fill that void. The one who dence on the Almighty. and Am Yisrael, and the obligation to fills that lack can be G-d or any other fulfill His commandments. person who can give us whatever we are lacking. 1 Shemot 19:1-2. This sense of dependence could be a 2 Midrash Rabbah, Bemidbar: Parasha 1, technical matter, i.e. when a person Humility is the basis for all inter- section 7. understands that G-d gives him his personal communication and for all 3 Bemidbar 1:1. needs, he must commit to fulfilling learning, but it is especially important 4 Yeshayahu 2:17. His commandments. However, it for learning Torah and for connecting seems there is much more to it than to G-d. G-d’s Kingship in this world that. A person who lives in the desert can only exist when humans are not lives with a different awareness than haughty, when they make space in Rabbanit Sharon Rimon teaches Tanach one who lives elsewhere. As our Sages their hearts and in their world for the and is Content Editor for the HaTanakh expressed it:2 presence of G-d. As Yeshayahu said: website | 11.

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