• the idea behind the mitzvah is to redeem the firstborn of his innate kedusha as the pasuk says "קַדֶּשׁ־לִי כָל־בְּכוֹר פֶּטֶר כָּל־רֶחֶם בִּבְנֵי יִשְׂרָאֵל בָּאָדָם וּבַבְּהֵמָה לִי הוּא". [5] the kedusha is a result of hashem killing the egyptian firstborns and saving the jewish firstborns. [6] nonetheless, even before the pidyon haben the baby isn't forbidden from benefit. [7] another explanation is that we have a mitzvah with our first offspring to recognize that everything is from hashem. [8]

cognitive learning theory in the classroom

• regarding a baby born with forceps delivery there is a dispute whether the baby is obligated in pidyon haben. Some hold that the baby isn't obligated because the instrument encircles the baby's head and interposes between the baby and the womb, but even according to this opinion it depends on the extent to which the baby's head was covered.Cognitive learning theory in the classroom others hold that the baby is obligated in pidyon haben. [15] A rabbi should be consulted about practical cases. [16]

• an orphaned firstborn, according to most authorities should redeem himself when he reaches the age of bar mitzvah. [25] however, some authorities hold that bet din should redeem him as a child by gifting to him the coins. [26]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. [27]

cognitive learning theory in the classroom

• the practice is to give the baby to the kohen to hold [31] and the kohen asks the father if he's a kohen or levi and the father answers no.Cognitive learning theory in the classroom 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. [32] this should be done in a language that the parties involved understand. [33]the kohen also asks the mother if she's the daughter or a kohen or levi and she says no.Cognitive learning theory in the classroom then the kohen asks if the baby is a firstborn and she responds yes. [34]

• 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 [50] if the kohen then decides on his own to give the money back, the father is permitted to take it. [51] 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. [52]

cognitive learning theory in the classroom

• ideally, the father should choose a kohen who is a talmid chacham. [60]however, if he cannot find one he should use any kohen and should not wait for a talmid chacham. [61] 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. [62]

cognitive learning theory in the classroom

• pidyon haben may not be performed before 30 days from the baby's birth have passed and should be done on the 31st day without delaying. This includes the day of the birth and day of the pidyon, meaning that the pidyon should take place 4 weeks plus 2 days after the birth (i.E.Cognitive learning theory in the classroom if baby is born on monday, pidyon would be on a wednesday four weeks later). [67] ashkenazim wait until 29 days and 12.75 hours have passed from the moment of the birth.Cognitive learning theory in the classroom this is usually accomplished by having the pidyon haben during the day. [68] sephardim hold that the pidyon is on the 31st day even before 29 days and 12.75 hours have passed. [69] the pidyon cannot be done before the 31st day, even if 29 days, 12 hours, and 793 chalakim have passed. [70]

cognitive learning theory in the classroom

• the pitchei teshuva YD 305:25 quotes the zichron yosef who explains that the child should wait until he's the age of bar mitzvah so that he is obligated in the mitzvah himself because as a child he's not obligated in the mitzvah and there's no even chinuch for it because it's a one time mitzvah.Cognitive learning theory in the classroom minchat chinuch 392:1 has a doubt if a child did a pidyon haben for himself before he was bar mitzvah if it works since it comparable to paying off a debt, which doesn't depend on being of age for mitzvot.Cognitive learning theory in the classroom

• after the son has become bar mitzvah pidyon haben kehilchato (p. 7 fnt. 17) quotes a dispute whether there still exists a mitzvah on the father or the only mitzvah applies to the son.Cognitive learning theory in the classroom minchat chinuch 392:1 maintains based on the sefer hachinuch that the mitzvah on the father continues to be the primary mitzvah. Shu"t harashba 2:321 agrees.Cognitive learning theory in the classroom

• ↑ maharil (minhagim, hilchot pidyon haben #5) quotes the mahari segal who holds that an orphaned firstborn should do his own redemption when he grows up.Cognitive learning theory in the classroom this is also quoted in the or zarua (vol 1, bechorot, siman 514). This is codified by the rama YD 305:10 quoting the sh”t rivash 131. Many achronim agree including the levush 305:9, taz 305:11, maadenei melech (pg 266, quoted by shach 305:11), sh”t yeriyot haohel 15 (quoted by pitchei teshuva YD 305:16), sh”t chemdat shlomo YD 31-2, kesot hachoshen 243:17, atzei levonah 305, sh”t nachalat yacov 4, sh”t tzemach tedek 3:222, zochrenu lechaim YD (peh pg 209b), sh”t mahaneh chaim EH 3:75, sh”t meshivat nefesh 2:40, sh”t tiferet yosef YD 31, pri adama (vol 1, pg 139d) in name of the rabbis of yerushalyim, sh”t maaseh avraham 52, yafeh lelev YD 305:4, sh”t bet meir 18, sh”T beni binyamin 5, sh”t har tzvi 242, sh”t yabia omer OC 3:27, YD 8:31, yalkut yosef (305:13), ben ish chai in rav brachot (81:1). [I didn’t get a chance to look up these sources but found them quoted in sefer otzer pidyon haben (pg 217-9).]

cognitive learning theory in the classroom

• ↑ tzedah laderech (parshat bo) in name of maharal of prague, shach 305:20, biur hagra 305:15, teshuvat hagoan melisa 22, aruch hashulchan 305:11, ikrei hadaat 33:4, toafot raam YD 45, pidyon nefesh 4:6, daat kedoshim 305:14, sh”t maharam shik 300, shaarei tzedek 179, sh”t meshiv dvar 87, sh”t tiferet tzvi 42, sh”t dvar moshe 75, sh”t avnei nezer YD 396, SH”t arugat habosem YD 240, avnei zichron 2:97, degel reuven 3:17, orach yosher YD 27, yad david (kiddushin 53b in the note), maaseh avraham 52, sh”t tov taam vedaat 2:125, shevet menashe 130, mirei kohen 1:36, sh”t tirosh veyitzhar 129, yad yitzchak 1:25, bar livay YD 23-4, vayan avraham YD 4, and gur aryeh yehuda 117. [I didn’t get a chance to look up these sources but found them quoted in sefer otzer pidyon haben (pg 219-220).]

cognitive learning theory in the classroom

• ↑ magen avraham 568:9, mishna brura 568:16, yalkut yosef sova semachot vol. 2 pg. 342, rama 551:10. Terumat hadeshen 268 writes that this meal is considered a seudat mitzva.Cognitive learning theory in the classroom he proves this from baba kamma 80a which tells a story of rav, shmuel and rav assi who went together to a meal, and rashi there says it was for a pidyon haben, because the gemara says that rav would never eat outside of a seudat mitzva.Cognitive learning theory in the classroom

• according to the magen avraham (339:8), maharam shick YD 302 and many others, the duration of the pidyon ha-ben month is measured in complete days, and therefore a pidyon haben should take place on the 31st day after a firstborn boy is born.Cognitive learning theory in the classroom A day in this context refers to a day as it is defined in virtually all areas of halachah, as beginning and ending at sundown (the day follows the night).Cognitive learning theory in the classroom according to this opinion, the thirty-one day count includes the day of birth, and therefore the first day is considered to have passed at the first sunset after the birth, even if this is just minutes after delivery.Cognitive learning theory in the classroom according to this opinion, there is no need to take into account the astronomical month, and as soon as thirty halachic days pass one can perform the pidyon.Cognitive learning theory in the classroom

• according to the shach YD 305:12, however, the duration of a month for pidyon ha-ben is determined by the the time that transpires from one new moon to the next.Cognitive learning theory in the classroom since the time that transpires from one new moon to the next is 29 days, 12 hours and 793/1080 of an hour (usually called 793 chalakim), the time for pidyon ha-ben begins when the firstborn child is exactly 29 days, 12 hours and 793 chalakim old (shach, yoreh de’ah 305:12).Cognitive learning theory in the classroom

• ↑ yalkut yosef YD 305:84 writes that sephardim don't hold like the shach because the magen avraham 339:8, among others, disagrees but one who wants to be strict for the shach may do so.Cognitive learning theory in the classroom this is the opinion of his father expressed in shu"t yabea omer 9:pg. 251. Rabbi eli mansour agrees. However, chacham benzion abba shaul (ohr letzion 2:pg. 153) maintains that one must wait in accordance with the shach, as does shu"t tevuot shemesh YD 2:80

cognitive learning theory in the classroom

The terumat hadeshen (no. 269) explains that a pidyon haben shouldn't take place on shabbat because it appears like a business transaction. Even if one were to give the money before shabbat on condition that it would be effective on shabbat, it is still an issue because there would be doubt as to when to recite the bracha and perform the meal in honor of the pidyon haben.Cognitive learning theory in the classroom see shu"t zekan aharon (walkin) vol. 1 siman 18.

• ↑ rama YD 305:11 brings two opinions about whether a pidyon haben can be performed on chol hamoed, and concludes that the mainstream opinion is to allow it.Cognitive learning theory in the classroom yalkut yosef sova semachot vol. 2 pg. 332. Shulchan aruch 546:4, kaf hachaim 546:17, mishna berura 546:11. Birkei yosef 305:18, kitzur shulchan aruch 164:3 all say that it is permissible