כִּ֤י אֹ֣רֶךְ יָ֭מִים וּשְׁנ֣וֹת חַיִּ֑ים וְ֝שָׁל֗וֹם יוֹסִ֥יפוּ לָֽךְ׃
Sapagkat haba ng mga araw, mga taon ng buhay, at kapayapaan ang idaragdag nila sa iyo.
Rabbeinu Chananel
וזה יהיה משפט הכהנים, The Pidyon Haben procedure: The father recites two blessings, על פדיון הבן and שהחיינו and gives 5 selaim to the priest. The priest pronounces the blessing over the cup of wine, i.e. בורא פרי הגפן when a firstborn is redeemed; he pronounces the blessing over the myrtle branch, בורא עצי בשמים, (during the same ceremony) and he also recites the benediction containing the words אשר קדש עובר במעי אמו ולארבעים יום חלק אבריו מאתים וארבעים ושמונה אברים, ואחר כך נפח בו נשמה שנאמר: ויפח באפיו נשמת חיים (Genesis 2,7) עור ובשר הלבישו ובעצמות וגדים סככו (Job 10,11). וצוה לו מאכל ומשתה דבש וחלב להתענג, וזימן לו שני מלאכים לשמרו בתוך מעי אמו שנאמר (Job 10,12) חיים וחסד עשית עמדי ופקדך שמרה רוחי. [The above version is found on page 330/331 in פדיון הבן כהלכתו based on versions used in the period of the Geonim. Ed.]
The translation of the long benediction is as follows: (after the customary introductory formula) “Who has sanctified the fetus in the womb of his mother, and Who after completion of forty days of pregnancy furnished the fetus with 248 limbs and blew into him a living soul, as per Genesis 2,7 ‘He blew into his nose a living soul, so that man became a living creature.’ He covered the limbs with skin and tendons, as we know from Job 10,11-12, and commanded food for the fetus consisting out of milk and honey for him to enjoy. He arranged for two angels to protect him while within his mother’s womb, something we also know from these verses in Job, Job commending G’d for having watched over his spirit while in his mother’s womb.”
Following these benedictions by the priest, the father of the baby recites the following: “this is my firstborn son, and I have been commanded to redeem him in Exodus 13,13. May it be the will of the Lord our G’d that just as You have given his father the opportunity to redeem him, so you will grant him the opportunity to bring him to the studying of Torah, the marriage canopy, and the performance of good deeds.” He concludes with the benediction “Who sanctifies the firstborn of His people Israel through their being redeemed.” At that point the priest receives the silver coins and places them over the head of the baby, saying: “this in lieu of this, this as an exchange for this; this has been given secular status by means of this. May this one enter into a realm of life of Torah and reverence for Heaven.” The priest then places his hand on top of the baby and recites the well known priestly blessing (Numbers 6,24), followed by a wish for the baby to enjoy long life taken from Proverbs 3,2, as well as other verses in the same vein.
The translation of the long benediction is as follows: (after the customary introductory formula) “Who has sanctified the fetus in the womb of his mother, and Who after completion of forty days of pregnancy furnished the fetus with 248 limbs and blew into him a living soul, as per Genesis 2,7 ‘He blew into his nose a living soul, so that man became a living creature.’ He covered the limbs with skin and tendons, as we know from Job 10,11-12, and commanded food for the fetus consisting out of milk and honey for him to enjoy. He arranged for two angels to protect him while within his mother’s womb, something we also know from these verses in Job, Job commending G’d for having watched over his spirit while in his mother’s womb.”
Following these benedictions by the priest, the father of the baby recites the following: “this is my firstborn son, and I have been commanded to redeem him in Exodus 13,13. May it be the will of the Lord our G’d that just as You have given his father the opportunity to redeem him, so you will grant him the opportunity to bring him to the studying of Torah, the marriage canopy, and the performance of good deeds.” He concludes with the benediction “Who sanctifies the firstborn of His people Israel through their being redeemed.” At that point the priest receives the silver coins and places them over the head of the baby, saying: “this in lieu of this, this as an exchange for this; this has been given secular status by means of this. May this one enter into a realm of life of Torah and reverence for Heaven.” The priest then places his hand on top of the baby and recites the well known priestly blessing (Numbers 6,24), followed by a wish for the baby to enjoy long life taken from Proverbs 3,2, as well as other verses in the same vein.
English Explanation of Pirkei Avot
Great is Torah for it gives life to those that practice it, in this world, and in the world to come,
As it is said: “For they are life unto those that find them, and health to all their flesh” (Proverbs 4:22),
And it says: “It will be a cure for your navel and marrow for your bones” (ibid. 3:8)
And it says: “She is a tree of life to those that grasp her, and whoever holds onto her is happy” (ibid. 3:18),
And it says: “For they are a graceful wreath upon your head, a necklace about your throat” (ibid. 1:9),
And it says: “She will adorn your head with a graceful wreath; crown you with a glorious diadem” (ibid. 4:9)
And it says: “In her right hand is length of days, in her left riches and honor” (ibid. 3:1,
And it says: “For they will bestow on you length of days, years of life and peace” (ibid. 3:2).
This mishnah is basically a series of prooftexts taken from Proverbs, and used to prove the life-giving qualities of Torah. The book of Proverbs was an especially rich source for quotes in rabbinic literature. Note that there are seven prooftexts, a number that is surely not accidental.
This mishnah is a series of quotes from Proverbs, each of which proves that Torah is beneficial, that it bestows life and wealth. I will only comment on a few of these texts.
Section three: The Torah is a tree of life, but only for those who “grasp her”. This means that the words of Torah require reinforcement, that is continuous study.
Section four: According to the commentators, the head mentioned in this verse refers to thought and the throat refers to speech. Torah learning is only acquired by engaging both one’s head and one’s throat.
Section seven: Just as the Amidah prayer concludes with a request for peace, so too does this mishnah.
As it is said: “For they are life unto those that find them, and health to all their flesh” (Proverbs 4:22),
And it says: “It will be a cure for your navel and marrow for your bones” (ibid. 3:8)
And it says: “She is a tree of life to those that grasp her, and whoever holds onto her is happy” (ibid. 3:18),
And it says: “For they are a graceful wreath upon your head, a necklace about your throat” (ibid. 1:9),
And it says: “She will adorn your head with a graceful wreath; crown you with a glorious diadem” (ibid. 4:9)
And it says: “In her right hand is length of days, in her left riches and honor” (ibid. 3:1,
And it says: “For they will bestow on you length of days, years of life and peace” (ibid. 3:2).
This mishnah is basically a series of prooftexts taken from Proverbs, and used to prove the life-giving qualities of Torah. The book of Proverbs was an especially rich source for quotes in rabbinic literature. Note that there are seven prooftexts, a number that is surely not accidental.
This mishnah is a series of quotes from Proverbs, each of which proves that Torah is beneficial, that it bestows life and wealth. I will only comment on a few of these texts.
Section three: The Torah is a tree of life, but only for those who “grasp her”. This means that the words of Torah require reinforcement, that is continuous study.
Section four: According to the commentators, the head mentioned in this verse refers to thought and the throat refers to speech. Torah learning is only acquired by engaging both one’s head and one’s throat.
Section seven: Just as the Amidah prayer concludes with a request for peace, so too does this mishnah.