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Pidyon Haben Learner’s minyan: pidyon haben Introduction The subject that I’m going to discuss this morning is that of the practice of a pidyon haben, the redemption of the first-born male of families that are neither Kohanim nor Levites. What I’d like to talk about for the next few minutes are 3 things: First, what is a pidyon haben, and to whom does it apply? Second, why do we have such a practice as a pidyon haben, and where in the Torah is the requirement conveyed? Third, what are the elements of the pidyon haben ceremony, and what is the role of the Kohen? First, what is a pidyon haben and to whom does it apply? A pidyon haben is basically the mitzvah of redemption of the first-born male by the father, when the male is the result of a natural birth and not through a “c” section, and in fact is the first-born child of the mother. This mitzvah is a one time opportunity for the father, and available to less than a majority of all Jews. 1 Learner’s minyan: pidyon haben The redemption requirement is only applicable to firstborn sons of Israelite fathers and mothers. If the mother’s father is a Kohen or Levi the pidyon haben requirement does not apply. Additionally, if the mother had a miscarriage after the first trimester, the pidyon haben does not occur for subsequent pregnancy. If twins are born and the first delivered is a male, and also the firstborn, then the pidyon haben is required. Basically, the pidyon haben is the redeption of the firstborn male from the service to God! The pidyon haben may occur 30 days after the day of birth of the son, the 31st day of life. I’ll discuss in a moment what happens if the pidyon haben does not occur on the designated day. What the redemption really is, is that through the payment of 5 shekels, aggregating between 100 and 117 grams of pure silver, an Israelite first-born male may be excused from service to God. I’ll discuss a little more about this in a moment. In contemporary times, silver bullion or a nation’s silver coins may be substituted for the 5 shekels if the amount of silver satisfies the aforementioned requirement. Two questions arise immediately. 2 Learner’s minyan: pidyon haben The first question is that of why does the requirement only apply to the first-born of Israelites and not to Levites or Kohanem? The answer is that the Levites and the Kohanim were deemed to already be the servants of God, and therefore not required to be redeemed. The second question is that of what happens if the father fails to initiate the pidyon haben? Technically, if the father is unable to or unavailable, then the mother or a grandfather can redeem the child anytime after the 30 days following the day of birth. If the pidyon haben does not occur, the son may redeem himself any time after the age of bar mitzvah. In a moment I will get to the issue as to why the pidyon haben applies only to first- born males and not to females. I’d like to now turn to the question of why do we have such a redemption requirement and where in the Torah is it addressed? There are a number of passages in the Torah that specify the redemption of firstborn males of Israelites. First, in exodus 13:2, it is stated: 3 Learner’s minyan: pidyon haben Sanctify unto Me all the first-born, whatsoever openS the womb among the children of Israel, both of man and of beast, it is mine. Secondly, in Exodus 13: 15 further says: And it came to pass, when Pharaoh would hardly let us go, that the Lord slew all the first-born in the land of Egypt, both the first-born of man and the first- born of beast; therefore I sacrifice to the Lord all that openS the womb, being males; but all the first-born of my sons I redeem. We have further amplification in Numbers 3: 12-17, where it is stated: and this ties into the 10th plague in egypt. (Numbers 3-12) and I, behold, I have taken the Levites from among the children of Israel; and the Levites shall be mine; and (numbers 3-13) says, for all the first-born are mine; on the day that I smote all the first-born in the land of Egypt I hallowed unto me all the first-born in Israel, both man and beast, mine they shall be; I am the Lord. Numbers 3: 38-51 specifically describes the redemption after the 30th day and the requirement of the payment of the 5 shekels to the Kohen (numbers 3-47). 4 Learner’s minyan: pidyon haben In summary, the pidyon haben is prescribed in the Torah; is fairly precise; and has been ingrained in our halakhic practice for thousands of years. Finally, I’d like to briefly describe the ceremony As I mentioned, the father traditionally initiates the pidyon haben. It is a joyous occasion, generally held in the home of the newborn, and often followed by a festive meal. 1. Traditionally the father presents the child to the Kohen and the ceremony takes place before a minyan. 2. The father hands the Kohen 5 shekels during the meal, and holding his son says “my Jewish wife has borne to me this first-born son” 3. The Kohen responds “what would you prefer to have, your first-born son or the 5 shekels which you are obligated to give me for the redemption of your son?” 4. The father replies “I want my first-born son. Here are the 5 shekels which is required of me for the redemption” 5. The Kohen then recites a series of prayers, acknowledging the redemption, the prayer over wine and a special blessing for the child. 6. Generally, sometime during the meal the Kohen returns the 5 shekels to the father as a gift to the newborn son. 5 Learner’s minyan: pidyon haben That in a nutshell is the pidyon haben. It is a complex requirement; applicable to a subset of newborns, and as some may believe no longer as common a practice as many Reform, Reconstructionist and unaffiliated Jews do not observe the requirement. 6 .
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