The concept of “Pidyon Nefesh – Redemption of the soul” that has been common in the last few hundred years, it is actually the an omen
according to Jewish Mysticism for healing the sick, based mainly on the words of Rabbi Arizal[1]. The basis of this is that due to man’s sins, the spiritual counterpart called Tselem[2] (or “Mochin Dagdlut”[3]) which is the source of man’s vitality, has been severed, hence the reason for what we see that the person is sick[4] (and that thirty days before the person’s death , these spiritual ‘lights’ depart from his body in a significant way[5], until at the end of the process the person dies, when in death the higher manifestations and all significant parts of the soul are completely removed from the body, and only the lower part of the soul remains connected to the body). The function of the “soul redemption” is actually to return this ‘image’ to the patient’s body [6], by converting the decree of death into a decree of loss of money (charity) of (160) pennies which is a number that alludes to the holy names that were damaged by one’s inequities, thereby saving his life.
[Needless to say, if the patient is conscious, he should not merely rely on the ‘redemption’ procedure, rather he must review his conduct and repent on his misdeeds, this alone will surely enhance the ‘redemption of the soul’ in its action].
Even a sick person whose life is not in danger, is sick because his image is weakened by his iniquities (which is actually the spiritual aspect of the sick person as above), and by the redemption of the soul – the image is strengthened, and thus the person is healed [8].
Maran our Rabbi Ovadia Yosef would many times recommend doing “redemption of a soul”, as brought by his grandson Rabbi Rabbi Jacob Sasson [9] (And Maran would send to Rabbi Yehuda Moalem that he will make the redemption), [10], and see also in the book of Rabbi Eliyahu Shetrit [11] who brings to this, and in the book “Maran” [12], and in the book of medicine in Halacha and Aggada[13]. I actually have heard from Rabbi Zvi Hakak that our teacher himself, had many a time conducted redemption of souls for the sick, with all the intentions according to Kabbalah.
There are several ways to carry out the practical “redemption of a soul”, the main ones being: the redemption of a soul corrected by the Ramban, the redemption of a soul corrected by the Rashash, and the redemption of a soul corrected by the Maran Chida. (And the great sage Mahari Alfiyya in his book Cheik Yitzchak [14] brought these three formulas), In the following essay we shall elaborate regarding the above mentioned methods.
The source for the term “redemption of the soul”
The first source of the concept of “redemption” (not as a Kabalistic omen but the very concept of atonement by a monetary payment used as a ‘substitute’ for death) already appears in the Torah portion ‘Mahspatim’ in the case of a bull who killed a person, which the Torah imposes on the bull owner the responsibility for the murder because he did not properly safeguard his bull. Upon this is the Torah states that there is no death penalty for the owner, rather “and he shall give a redemption as much as it is decided upon him” [15], and in the Talmud [16], it is agreed by all the Scholars that “his redemption” means atonement for his soul (the owner of the Bull) Because he is not obliged to die by a tribunal), but the Sages are divided in the matter of the exact amount for this atonement. Thus we see that there is a concept of a monetary ‘payment’ as an atonement for heavenly tribunal, this is referred to as “redemption of his soul”- “Pidyon Nefesh”.
In Talmud tractate Ketubot [17] the sages learned from the above mentioned law that the same would apply in any case of spiritual capital punishment, that one is able to redeem himself “monetary atonement”. It is only once a person were sentenced to death by earthly tribunal (Jewish court of Law) then he has no possibility of redeeming himself with money. Yochanan Ben Broka says, as we have found that the heavenly decree there is an atonement for him, for which is said “if redemption is implemented on him”, one may think even if this were decreed by man (i.e. court), Therefore it says “redemption from man will not shall not be granted” [18] … (And see there what the Tosfos write [19] and in the Tos’ Rosh). Nonetheless, since today, capital punishment is not common practice, one who has capital punishment is considered to have heavenly offense of death (in the hands of heaven) and therefore eligible redemption by payment (see Tractate Ketubot 72B law four deaths (capital punishment) are not entirely extinct) [20]
Similar to this (though one must distinguish), we find by the Mitzvah of ‘half a shekel’ [21], which was compared to “ransom”. This is, by the Israelites giving money in the desert to dedication of the sanctuary, they were spared from a grave epidemic that could have resulted following the census of the Israelites (which brings misfortune). As it states [22]. “Each man shall give each a ransom for their souls, and there shall be no epidemic when they are counted”.
We must note that even though this contribution was there in for the sake of sanctity (i.e. the inaugurating the sanctuary) not charity for the poor, our Sages [23] equate giving to the sacred (houses of worship) like one is giving charity to the poor.
[Midrash Raba [24] concerning half a shekel, Moses asked G-d how does one pay as a ransom of his soul? (as a constitution for capital punishment), since there is no price to life? is it not written[25].” All that man owns he will give for his soul (to live)
The Almighty told him I do not ask for them to serve according to my ability but according to their ability “This (the half shekel) they shall give”. (Also in Midrash Tanchuma [27]: a similar scenario is braught.)
In Prophets [29] regarding Jonathan who pledged death by heaven for in adverted sin “the people redeemed Jonathan and he did not die”, as the Midrash explains, “the people brought an offering etc., and they redeemed with money, as it saved him from death”.
In the Jerusalem Talmud [30] it states “Its common that when a man is liable to death by divine punishment – his bull dies, his rooster is lost, his jug gets broken.” Evidently, monitary loss can be a substitute for death (in the hands of heaven). It Is also stated in the Midrash [31] that Elijah the prophet had once prayed that the ox of a righteous man should die, and then explained to Rabbi Yehoshua Ben Levy the meaning of the matter is “know that the man that I killed his ox, that very day his wife was meant to die, I prayed that his ox should be the ‘atonement’ instead.
In Tanna Dvei Eliyahu Raba [32]it is brought that R’ Yeshua Ben Broka said to his family the of Bnei Eli (of where sentenced to death in shortened years) that when they arrive to their time, they should give charity and that they would be saved.
In general, despite the “redemption” or “ransom” aspect, we find charity as the justification for atonement on transgressions (in certain respects) as expressed in the book of Daniel [33] who gave advice to Nebuchadnezzar “Your sins can be redeemed in charity”. Similarly, in Proverbs [34] “with kindness and charity one can atone for sin”. In tractate Baba Batra [35] it states: just as the sin offering is an atonement on Israel so can charity atone (even for) the nations of the world. If charity atones for sin, (even if one -third or quarter), atomically there is less need for penalties, hence the meaning of the verse ” charity will save from death” [36] as the Sages explain that through charity one be saved from a even from a unusual death or purgatory in Gehenna.
Pidyon Nefesh – Throughout the generations
We find in the times of the Rishonim (early sages) that they conducted the “Pidyon nefesh”. As previously mentioned the Ramban had conducted the pidyon according to kabbalah, in the responsa of Mahari Weil [39], he brings up the issue of redeeming a soul as a well-known and acceptable thing: “You Abram Ezra and your wife Veriada, I have already written to you several times that you will withhold good from its owner that you pay David Tzanar ransom money of Vareida and the Nincha the orphan, and R’ David will be compensated for the loss, i.e., redemption fees for Vareida’s life, etc.
However, the main spread of “Pedyon Nefesh” was during the times of the Rashash and after, in the Land of Israel and across the middle east when the Kabbalistic order of Pidyon Nefesh with one hundred and sixty protos was published (as explained below).
It is told [40] that during the Napoleonic War in the year 1929, when the French besieged the city of Press burg, the Chatam Sofer made a redemption of the Ramban for all the residents of the city.
And in the Hasidic movement, another concept spread, which is known as “redemption of the soul”, and will be briefly explained later g-d willing.
Pidyon Nefesh of the Kabbalists
In the words of the Arizal (quoted in the issue of book ‘Beit Moed'[41]) it is explained that the redemption order for a soul is made with ק,ס (160) pennies as the origin of the word צלם – image and the same numerical value of – כסף money .On this basis did the Rashash [42] extended the order of ‘redeeming a soul’ with special kabbalistic intentions. (This is also brought up in book ‘Emet’ by [43], and in book ‘Simhat Yom Tov'[44])
[Except that the words of the Rashash in his siddur were written only as “instructions” for what to have intent, whereas in the contemporary prayer books the intentions are brought in to the holy names in which are actually intended, such as the prayer book nekodot Hakessef etc., are we holding on the level as such is a different story.)
In writings of Maharam Zekot[45], he brings the order of redeeming a soul on the basis of the matter of 160 coins and the aforementioned holy names, but with some changes from the words of the Rashash. And also in the Peri Etz Chaim manuscript of Maharam Papirash, the same order as the above is presented with some differences [46]. Similar to this arrangement was written in Book of Kitzur HaShela [47], and in Ametachat Binyamin [48], and in Emet from Yaakov Marji[49], in Menechot Yaakov Selat[50], and in the Book of Sha’arei Zion of Hanover[51].
The Chid”a at the end of his commentary of psalms [52], wrote in the order according to the aforementioned, but with some additions and on the other hand without the intentions (only clear intentions), and although he changed it from the words of the Kabbalists he preferred this order (probably because it was done in a more clear and without anywhere to make a mistake, and as the Chid”a wrote himself in the title that the redemption of the soul he founded is an order and prayer “Clear and simplified with divine help”, and there are really things In the Rashash that remain still unclear, (see further in the footnote [53]), and as the Kabbalist, Rabbi Mansour Ben Shimon, in which we have testimonies about [54] who would make sure to do the order of the Chida and did not of the Rashash, as too his sons after him.
As it seems to me, the custom of most mystics is to do as the arrangement of the Rashash,
See also the book Rav Pa’alim [55] in which it seems that he used to do the redemption order according to Rashash. As well as the driver of Rabbi R. Salman Mutzafi [56], eash according to their custom.
[And some have written that in cases of a severely ill patient, it is good to do both types of redemption, both of the Rashash and the Chidah [57].]
Pidyon of the Ramban
Contrary to the order of redemption according to the Arizal, which is a fixed amount to each person (one hundred and sixty pennies), according to the Ramban’s order [58], one separates and divides according to the numerical value of the patient’s name. First, one divides the total number of pennies according to the first name of the patient (without his father or mother name), and then out of it, the first letter of the patient’s name, and then the total of the second letter of his name, and so on. Then one mixes all the pennies together, and again divides it by seven. However, there is a special order of prayer (as well as Psalms) to say between all the segment [59].
‘Pidyon nefesh’ in the Chasidic movement 
There is another concept of which ‘Pidyon nefesh’ is referred to, but is an entirely different matter, and is a veteran custom in several Hasidim, which one brings a “Kivittel” (a note with a blessing and salvation request) to the Rebbe, on simultaneously gives to his Gabbai (secretary) money to Charity (a nonspecific amount, but as his heart desires, or as he is requested by the Rebbe), and on this justice the Hasidic people called “redemption”, even If the Rebbe does not do any specific action with this money, and even if the devotee is not sick now.)
Rabbi Drobitsky in his book Zichron Bezalel [60], wrote extensively to bring sources to this custom to give the wise Rebbe money when asking for his blessing (and this money is given with the for the purpose of the Rebbe’s household and not necessarily to distribute to charity).
He thereafter quoted from the Talmud(61] and the Shulchan Aruch [62] that one who has a sick person in their household, should go to the Tsaddik (righteous one) of the city and ask him to pray on his behalf, in his words “on the topic of asking the wise man, one should give money him, and refer, to the works of Bat Rabim which he brings in the name of the Ra”N that this custom was in the times of the prophets that they were given bread crumbs (as payment from the masses) even the true prophets, however in Bereshit Raba[63] It states that it is not the way the prophets of G-d to receive wages for their prophecy, but rather it is the way of prophets of falsehood as it states ” for they (the false prophets) have desecrated me upon my nation when they receive a handful of barley (for their false prophesy) “. However, the Mahara”v has already explained that the sage did not take the money for himself but rather for the poor. The wise man will do with what he thinks, either he will take it for his household or he shall give it to charity. On a whole most wise men are involved in acts of kindness and charity, for if not, then he is compared to one whom does not have a G-d [64]. Therefore, if he deals with charitable causes, he requires funds for these matters, and it is implied in what that is written “and give him a gold from within, and will always pray for him, all day will be blessed “[65], and find this was the custom in Israel was in the days of the Prophets and as it is written in Samuel [66] that Saul said: “what should be brought to the prophet, for we have not what to give” And it states “I have in my hand a quarter of a shekel of money and I gave to the man of G-d” in the merit of charity it will help fulfill all the requests for the good”.
In the book of customs [67], it is brought reasons concerning the matter of giving charity when asking for a blessing and prayer from the tsaddik, it is brought few reasons for the custom:
- According to what is explained in the Book Likute Torah [68], each person has sparks of holiness of his soul within the objects he owns, and therefore, by the righteous who receives coins in which there are sparks, the tzadik has the ability to influence more in prayers and pleas to for the things requested by the contributor [69].
- In order to connect the benefactor’s soul to the Rebbe’s soul, thus sanctifying the one who gives[70].
- It is a form of contribution to the evil eliment, to prevent the outside (impure) influences to nurture from the Rebbe prayers upon the giver [71].
- In order to prevent an evil decree from the fact one is asking the Rebbe to pray, and not praying (enough) himself [72].
Nonetheless, in this essay we shall not discuss with this kind of “redemption”, but wherever we are mention here “redemption” it is the Kabbalistic meaning with 160 coins according to our Rasha’Sh and the Chid’A .
The idea of 160 coins to redeem one’s soul
The way in the redemption of the soul (Kabbalistic) through the value of 160 coins, is the power of four Holy Names and also another name for silence (El) that all combine the numerical value of 160, which are the holy names that illuminate Mochin dgadlut (intellectual attributes) which have been blocked, corresponding to them are the 160 coins (one uses specific intentions belonging to each of these names). The divine force behind these names sweeten the severe attributes of distress, and annul these judgments and draw down the abundance of the intellectual attributes from the root of a patient’s soul, thus restoring the vitality to him.
In the Bnei Issachar [73] it’s stated ” one can meditate regarding the mitzvah of half a shekel is the specific by giving one can bring atonement for his soul. This is the ancient tradition of the kabbalists to contribute the amount of 160 coins that is the numerical amount of כס”ף and “for man is like the tree עץ)). This is the implied in the Mitzvah of giving a donation for purpose of the sacrifices to atone for his soul with half the shekel, for it is known that the biblical half a shekel is 160 Seora as is known [74], 160 is also a number of מי”ם (water –grace) and יי”ן ( wine – severity) [75] There is no blessing on the wine until it is mixed with water [76], so [also] in our wines that that are not so strong is necessary to mix grace and severity together. [77], Now on you will understand what I wrote is the matter that G-d showed Moses a coin of fire (severity) and it was money (kindness) to bring out the secret of Knowledge (Daat), The money is given to the mitzvah is half of the shekel of 160 Seorin, and it is possible to atone for redemption of his soul for G-d above for atonement for the soul, this all I have hinted at you in short and you will understand more by analyzing further.
In the Agra Decala [78] “punishment come upon a person are likened to hidden kindness (from above) but appear to be judgement down below (in the physical world), this is hinted in the verse [79] “fortunate is the man who is anguished by G-d (י”ה )” as is known that through giving the monitory amount of kessef (160 ) on can sweeten these judgements.
[According to the Ramba”n, in which the pidyon is enacted according to the numerical value of the patient’s name, the explanation is [80] that the letters of one’s name are the spiritual pipeline steaming from the essence of his soul upon high where his name was ‘carved out’ as is known from the Arizal [83] therefore if there is a blemish of negative decree against him heaven forbid, through the Pidyon by concentrating on his name in its source, one can rid themselves from any evil decree.
The power of Pidyon
In the order of redemption of the Genius from Papirash [84] he writes: ” the redemption is helpful and an antidote for any pain that may befall a person, especially for the sick to recover’ and there have been many people that have tried and proven the validity of it with the help of G-d in that very hour.
It was noticeable it’s benefit and remedy for all, and people would say “what wonders are your actions o G-d’ we now see that there is a G-d in Israel, and his kindness has not forsaken from his nation, Israel.
Maran Chida in his book Sensen L’Yair [85] brought the matter of Pidyon Nefesh as one of the main remedies for a seriously ill person.
The Gaon Rabbi Yisrael Pinchas Fladji zt”l in the book Yefeh L’Lev [86] brings in the name of Likutei Eitzot the value of Pidyon, that the main cure for the sick person is only through Pidyon etc., as is seen there. And so at length in the book Likutei Moharan [87] he says: “It is found that the doctor cannot heal except through Pidyon. That they must first do Pidyon, to sweeten the judgment, and then only does the doctor have the authority to heal from above. This is the meaning of the words in the Torah ‘V’Rafa Yerapeh’ [88] (with two letters), the number of Pidyon Nefesh. Because the main healing is through Pidyon precisely, by sweetening the judgment. And this is what our Sages said [89] from here the Torah gave the doctor permission to heal. From here precisely, that is, after the Pidyon, then only does the doctor have the authority to heal. Because before the Pidyon, the doctor does not have the authority to heal, because he must be healed by a certain drug, etc. as above. Only after the Pidyon and the sweetening, then he has the authority to heal as above.”
And so said the Mahari Alfassi zt”l in Kuntres HaYechiali [90].
In Refuat U’Chaim Fladji [91] he wrote that it was common in the mouth of the holy grandfather Rabbi Yehoshua Avraham the author of the book Avodat Moshe that the matter is “proven and experienced” that if you give money to a Torah scholar to do Pidyon Nefesh for the sick person and also pray and learn for his healing, he is immediately healed, as is seen there.
Also see in the continuation of our words that they testified in the name of Rabbi Yitzchak Luria that one who does Pidyon Nefesh in the correct way on the eve of Rosh Hashanah will not pass away in that year.
Additional Details Regarding Pidyon Nefesh
Can Pidyon Nefesh be performed with Maaser Kesafim (tithe money)?
Regarding the question of whether Pidyon Nefesh can be performed with Maaser Kesafim, there are actually two issues to consider:
- From the perspective of the law of Maaser Kesafim: Is it permissible to use Maaser Kesafim for Pidyon Nefesh?
- From the perspective of Pidyon Nefesh: Is the efficacy of Pidyon Nefesh affected if the money used is Maaser Kesafim?
The Poskim (Jewish legal authorities) have primarily addressed the first issue (e.g., Shu’t Levush Mordechai [92], Shu’t Chayei Nefesh [93], Shu’t Mishnat Yosef [94], etc.). They have concluded that it is permissible to use Maaser Kesafim for Pidyon Nefesh (even though our dear friend Rabbi Rachamim Moshe Sheio שליט”א in Shu’t Mechkarai Eretz [95] wanted to distinguish between cases where the person is already ill and it is a necessity for them, which is t be likened to paying doctor bills, and therefore they cannot pay from Maaserot, Not so however, in cases where the person is not yet ill, and they are doing the Pidyon for prevention in the future. Nonetheless, they have paid less attention to the second issue.
In my opinion, it seems that since the purpose of Pidyon Nefesh is to save the sick person through a special merit, if they give from Maaser Kesafim, which they would have given to charity in any case, they have therefore not done much in this matter thus the power of the Pidyon is diminished, for there is a lacking of a special merit. However, it is certainly “better than nothing” because ultimately the Kabbalistic Pidyon Nefesh (of 150 pennies) is not just a matter of the “power of charity” alone, but there is a specific matter in the mode of operation to arouse the power of the holy names that were damaged by sins and thereby return the Mochin (intellect) of greatness to the sick person. Therefore, it is sufficient even with Maaser Kesafim.
Therefore, it seems that anyone who desires to have maximum benefit from the Pidyon should not give from Maaserot. Only if it will cause him to delay and they are not willing to give Maaserot and are not willing to give for the purpose of Pidyon, then they should give from Maaserot. And in any case, this is only if they know that the Pidyon money is going to a worthy charity, like the Pidyon in our institutions of Bicat Avraham.
Is Pidyon Nefesh for the deceased possible?
Certainly, from the aspect of “charity” itself, it is definitely appropriate to give charity in a way that will benefit the deceased, as explained in the words of the Chazal in Sifri, as brought by the Poskim [96] regarding the custom of giving charity for the dead, which is from what we say in Sifri, “atone for your people Israel”, those who are alive, “whom you have redeemed”, those who are dead, teaching that the dead need atonement. And Maran the Beit Yosef wrote that it is from the Rokeach [97] and the Mordechai [98] that from here came the custom of Israel to give charity for the deceased. Also our teacher the Rama in the Mappah [99] also brings this custom for the law, and see there in the commentary of the Gra who hints to tractate Bava Batra in the Shas where it is explained that charity atones, therefore, certainly, since it atones for the living, it also atones for the dead, even though atonement does not apply to the dead, and for this reason the heirs do not bring a sin offering when their owner dies, i.e., on their own behalf, but certainly, since the living are atoned for, the dead are also atoned for, as explained in tractate Horayot [100]. And see also in the Beit Yosef [101] what he brings from the Sh’ib’le HaLeket in the name of Rabbi
Shneur. And Rabbi Bachya [102] brought a clear Pasikta in which it is written: “atone for your nation Israel, these are the living, that which you have redeemed, these are the deceased that are redeemed by the money of the living” And he wrote there: “We have learned from this that the dedications that the living are accustomed to make on behalf of the dead have benefit for the dead, and especially if the son dedicates on behalf of his father.” And this matter is explained in more detail in the Sefer Chasidim [103], in which is explained that everything that the son does which is written in his father’s will, it is considered as if the father himself did it. As is also elaborated there in many places [104] to explain the great benefit. [See also to the Mo’rei”ch Zonnenfeld z”l in the responsa Torat Chaim [105] which brings all the above and elaborated on it, and learned from all this in ragards to “Pidyon Nefesh” for the deceased, for the purpose of redeeming the soul of the Chassid, and for the purpose of redeeming the soul of the Ramban. See also in the responsa Teshuvot veHanahagot [106]].
Except that all this is from the aspect of charity in the matter, but from the aspect of the form of action of giving charity (in the Kabbalistic redemption of the soul), where they give 150 pennies in order to return the “intellect faculties” to the human body, this matter seemingly does not belong at all to the deceased, since it is not at all possible to return the soul to the body that has already passed away. However, the return of the soul to the body is only a consequence of correcting the defect that the holy names were damaged by sins, and therefore it is possible that it is appropriate to arrange a redemption of the soul for the deceased, at least in order to correct the defect.
In the book “Tzeana Ureana” of Rabbi Aharon Berechia Di Modina, may his memory be blessed, who wrote ‘to increase charity and kindness for the redemption of the departed soul,’ etc., but there it specifies charity in general and not redemption of the soul of the deceased with 160 coins (and therefore he wrote there further to give at least six prutot).
Nevertheless, we find regarding the Gaon Ba’al Habin Ish Hai in his book ‘Lashon Chachamim,’ who brings to perform the redemption of the soul of the deceased for a small amount of coins for the benefit of the departed, and only in the ‘Yehi Ratzon’ at its conclusion he brings a special prayer.
Similarly, the esteemed Rabbi Solomon Mutzafi, used to perform the ‘Order of Redemption of the Soul’ G-dly residence and for his sons who suffer in exile and for all the souls who were reincarnated in other forms and beings, and for the holy sparks that fell into Kelipot (Evil).
And the Gaon Rabbi Yehiel Alifya, in the Kuntres Heichali brought the order and formulation of the redemption of the soul for the deceased, and initially wrote to perform the redemption with the 160 coins like the redemption of the soul for the sick, but later wrote that regarding the deceased, the custom is to perform the redemption of the soul according to the Ramban and not according to the Rashash. See there. And see also to Rabbi Alifya in his book ‘Yair Netiv,’ where he writes about a soul that had reincarnated in a dog (which was brought to his attention by the children of the deceased through a dream), which prompted him to perform redemption of the soul for that reincarnated soul.
And in the book ‘Divrei Shalom’ by Afgin, he elaborated on the matter of redemption of the soul for the deceased, and wrote there to clarify as follows: ‘Know that there is a slight difference in the arrangement of the redemption of the soul for the sick compared to the arrangement of the redemption of the soul for the deceased, since a sick person who is bedridden is due to the departure of the forces of vitality from him, and therefore the purpose of the redemption is to restore the forces of vitality to him so that he may recover from his illness to good health. However, this does not apply to the deceased, rather the purpose of the redemption is to separate from him all the parts of evil that cling to him, and thereby save him from harsh judgment and ward off all kinds of corruption and external influences, and to save him from the descent to hell. Therefore, in the redemption of the soul for the deceased, there is no need to intend to draw down the forces of vitality, rather immediately a set of 160 silver coins is arranged and then they are converted into coins 160 of that country, and ten coins are given to the emissary of the court or the judges immediately after the redemption, and another fifty coins to the poor upon leaving the house, and another fifty coins upon the bed leaving the house, and another fifty coins when placing the deceased in the grave or at the closing of the pit.’ See there all the details.
And likewise, it is the custom of all the Kabbalists of our time to perform the redemption of the soul according to the Rashash also for the deceased, but there is a difference between them that some skip the second part of the redemption (when performed for the deceased) and some perform the redemption in its entirety.”
Is redemption of the soul only for those who are already ill, or is it also beneficial as a ‘preventive treatment’ for future illness?
We find in the Korban Nitanel (as noted by the Mishna Berura) regarding someone who had an impure incident on the eve of Yom Kippur (as our sages say that said he should worry all year), that he should perform the redemption of the soul according to the Ramban (among other things written there to do).
In Yafeh Lalev, it is written in the name of Baal Lekutei Etzot that ‘it is also appropriate for one to accustom oneself to give redemption each time in order to sweeten the judgments upon oneself each time, even when one has no illness or distress in his household, it is good to perform redemptions for oneself each time, so as not to come to the distress of illness, God forbid, and similarly, several righteous individuals in the countries of Upper Kissem Yarum of Vienna (Austria) practice giving redemptions constantly.’ See there. (And although it is asked whether there it refers to the Hasidic redemption of the soul, which is only charity, or according to the arrangement established by Baal Lekutei Etzot, which is not like the redemption of the soul according to the Rashash, nevertheless, from the words of Yafeh Lalev it implies that all this applies also to our redemption of the soul).
The great R’ Flagi wrote in responsa Lev Chaim that it is advisable to perform redemption of the soul (aside from redemption of a fast) for one who had a bad dream, in order to prevent the fulfillment of the dream. See there.
And we have already mentioned above that the Gaon Hatam Sofer performed redemption of the soul for the entire city before the French arrived to conquer Pressburg, and he did so to safeguard the inhabitants from harm in the impending war.
See further on the name of the AriZal regarding the practice of performing redemption of the soul every eve of Rosh Hashanah, in order to merit completing one’s year.
In Morocco, it was customary to perform redemption of the soul every eve of Rosh Chodesh Elul. And the Kabbalist Rabbi Yitzchak ben Tzion Pertz used to perform redemption of the soul for his household every eve of Rosh Chodesh, and for himself every Rosh Chodesh.”
For what purpose should one give the redemption of the soul payment?
Although in the arrangement of the Rashash (Rabbi Shalom Sharabi) the explicit purposes for which charity should be given after performing the redemption of the soul are not stated, nevertheless, in the contract document of the Rashash, it is written that if one of the members falls ill, they should allocate 160 prutot [small coins] to arrange a redemption of the soul, and afterwards distribute the prutot to ‘seven Torah scholars who study diligently’ [120], so that the ill person will be saved from seven afflictions thereby. (And afterwards it is written to give an additional fifteen prutot from pure silver for rectifying what the illness caused damage to in the name of G-d, and especially through waist of seed, and also to give these prutot to the Torah scholars, see there.)
Therefore, one who gives redemption of the soul to our Beit Midrash ‘Birkat Avraham’ here in the holy city of Jerusalem, we ensure that the funds of the redemption are for seven Torah scholars who are exceptionally diligent.
In the redemption of the soul arrangement of Maran the Chida, it is written to distribute the money to ‘many poor.’ It seems that seven poor individuals are included in the category of ‘many poor,’ and particularly since the Chida also signed the aforementioned contract document.
In the redemption of the soul arrangement of Mahar”m Zakhut, he emphasized the importance of the purpose of distributing the redemption of the soul funds, as the essence of the effectiveness of the redemption depends on the quality of the purpose, and it is stated: ‘And the essence of all this is to give the money to deserving poor, not knowing to whom they are given and they do not know from whom they receive.’ See there. (And also those who give redemption of the soul through our Beit Midrash ‘Birkat Avraham’ do not know who the recipients are, and the recipients themselves also do not know who gave.)
Redemption of the soul on the eve of Rosh Hashanah
The optimal time for performing the redemption of the soul, even for the healthy, is on the eve of Rosh Hashanah (and the second stage on the eve of Yom Kippur, and the actual distribution of the money on the eve of Sukkot), and it is written in the name of our Rabbi Isaac Luria (the AriZal) that one who performs the redemption of the soul correctly (on the eve of Rosh Hashanah) ‘certainly completes his year’ [123]. See there.
In the book Beit Din Chamvi, it is written to distribute the money of the aforementioned redemption on the eve of Rosh Hashanah, and similarly according to the words of Chaim Vital, it is explicit that ‘the fund’ (meaning the fund of redemption of the soul as explained by Rabbi Shmuel Shoshan) should be distributed on the eve of Sukkot, and on the eve of Rosh Hashanah other funds should be distributed, as detailed extensively in the book Ma’aseh HaTzedakah and cited in Mo’ed LeKol Chai.
The suitable time and timing for redemption of the soul
In the calendar of Maran the Chida at the end of his book Yosef Tehillot, he wrote several important guidelines regarding the preparation of redemption of the soul, in relation to the appropriate time for its performance, which are:
- It is preferable to perform the redemption shortly before dawn, and if not, then to do it in the morning immediately after the morning prayer. (Similarly, in Beit Din Chamvi. However, the Gaon Chaviv in Shut Lev Chaim wrote that it is not good to perform the redemption of the soul before the morning prayer, because as states in the holy Zohar it is forbidden to a human being before blessing the Holy One, therefore it is proper to perform the redemption immediately after the morning prayer, see there. And in the book Derech Kedoshim and in the book Shofar, Rabbi Shlomo Motsafi was meticulous to perform redemption of the soul only after prayer, but not necessarily immediately after prayer, rather until midday. However, in the book Ish Ma’aleh Yehudah it is stated that Rabbi Shlomo Motsafi used to perform the redemption from midnight until noon, see there.)
- One should not perform redemption of the soul at the beginning of the night.
- It is preferable to perform the redemption of the soul as soon as possible when the illness begins, and not wait until the illness worsens.
Nevertheless, it should be known that all of the above applies specifically when the condition of the patient is not critical, so that it is possible to wait until the most appropriate time to perform the redemption, and see what is written about this by Rabbi Yisrael Abrahams in the book Or Chadash and Tzemach Tzadik [135], and it is stated: ‘In the redemption of the soul, which our sages warned to do before the patient’s condition worsens, and to do it in the early morning, all this is because of a preferred commandment, but even so if the patient worsened significantly we do it at any time and moment and see and choose.’.
And the great Rabbi Yosef Edes (head of the Porat Yosef Yeshiva) instructed that it is preferable to perform redemption of the soul on Mondays and Thursdays (and even in this case it appears he meant in non-critical illness, because otherwise it is impossible to wait at all and similarly).
Who is eligible to perform redemption of the soul?
- The sick person themselves should not perform redemption of the soul for themselves [137], nor even for their spouse [138], because our sages said (in the context of illness) ‘a prisoner cannot free himself from prison’ [139] (and similarly, his wife is included in this because ‘his wife is like his own body’ [140]), but rather others should do it for him. (However, the sick person can and it is even desirable that he contribute the money for the redemption, and the actual execution of the redemption should be done by others on his behalf). Nevertheless, if he is still healthy, it seems beneficial for him to perform redemption of the soul from time to time in order to prevent illnesses [141].
- It is preferable for it to be done by a Torah scholar who is God-fearing [142]. And if one performs the redemption of the soul according to the Rashash (Rabbi Shalom Sharabi), it is necessary that he also be an accepted person who understands the meanings he intends.
Additional details regarding redemption of the soul:
Elsewhere we discussed the amount for redemption of the soul.
Elsewhere we discussed whether redemption of the soul is only applicable for the sake of the sick, or also for other needs such as livelihood and the like?
The coins of money with which the accepted rabbi performs the redemption, it is good that they be immersed in a mikveh [143].
And there are those who wrote that in cases of ’emergency’, where the patient (or their relatives) have no leisure or opportunity to request a Torah scholar to perform redemption of the soul for them, and they also do not know how to perform redemption of the soul, they can pass the charity money over their own head and recite the atonement formula, similar to what is done on the eve of Yom Kippur, and it is considered somewhat like redemption of the soul, even though it is not on the eve of Yom Kippur [144].”
