What is Pidyon Haben?
I will quote from an article written about 14 years ago at https://www.ou.org/judaism-101/glossary/pidyon-haben/ for a definition:
Redemption of the (First-Born) Son; by Biblical command, at the age of 30 days, when the son has established a claim to viability, the father is obligated to “redeem” him by giving five “shekalim,” (currently, five silver dollars) to a Kohen, who may or may not choose to keep it, return it to the giver, or donate it to “Tzadakah,” or Charity. This is in lieu of the Plague of the First Born, when Hashem killed all the First-Born of the Egyptians, and spared the Jewish “Bechorim,” or First-Born, by “passing over” the doorposts of the Jews in Egypt, which had been smeared with the blood of the Pesach Sacrifice.
Regarding Biden’s Biologically Jewish Grandson
Judaism does not permit intermarriage. But if a Jewish woman nevertheless, does marry a Non-Jew and has a child, the child is defined as Jewish.
Joe Biden’s son, Hunter Biden married a Jewish woman and they have a “First-Born” son.
In a Hebrew article at https://www.bhol.co.il/news/1154891 the question was raised about Pidyon Habon of the biological son of Hunter Biden.
One view was brought that the religious Jewish maternal grandfather may perform the Pidyon Haben on behalf of the grandson (Shach).
A second view (Taz) was brought saying the child should wait until Bar-Mitzva and then perform it for himself after he is considered an adult by Halacha.
The maternal grandfather was told by his rabbi to act in accordance with the Taz.
However, someone raised the issue that after the elections there might be a greater reason to follow the Shach’s opinion to add greater spiritual protection for the child.
The article did not report what was the final decision.
A Deeper Look at the Commandment of Pidyon Haben from https://www.yeshiva.co/midrash/38454
The Halachos of Pidyon Haben
Rabbi Yirmiyohu Kaganoff – Sivan 29 5778
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 phenomenom 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 — i¬¬s 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. Techinally, 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.
This Shiur is published also at Rabbi Kaganof’s site