There are 24 different gifts that one must give to a kohen. Among these are terumah, ma’aser, parts of certain korbanos, parts of every animal that is shechted, and the five sela’im of a pidyon haben. There is a discussion whether one can give these gifts to a kohenes – in other words, the daughter of a kohen.
Judaism distinguishes between male and female kohanim. Certain halachos only apply to male kohanim. For example, only male kohanim must refrain from becoming tamei. Also, a Korban Mincha brought by a kohen must be consumed on the mizbe’ach while one brought by a kohenes must be eaten.
The Gemara (Chullin 131b) says that Ulla would give his matanos to a kohenes. The Gemara is referring specifically to the matanos of a shechted chullin animal, namely the thigh, the jaw (including the tongue), and the intestines. The Gemara (Chullin 132a) explains that when the Torah writes “Aharon u’banav,” it means to exclude women. Whenever, however, the Torah simply writes “kohen,” women are included. Since the Torah does not state “Aharon u’banav” regarding the matanos of shechted animals, Ulla gave them to a kohenes.
The Gemara also states that Rav Kahana, Rav Papa, Rav Yaimar, and Rav Idi bar Avin – who were not kohanim themselves but married daughters of kohanim – would accept these matanos on behalf of their wives and eat them. These parts of the animals were not intrinsically holy; rather, they constituted a monetary gift. That’s why Rav Kahana, Rav Papa, Rav Yaimar, and Rav Idi bar Avin were allowed to eat them.
The question is: What about pidyon haben? Can one give the five sela’im required for pidyon haben to a kohen’s daughter? The Gemara (Keddushin 8a) says that Rav Kahana accepted a handkerchief instead of five sela’im for a pidyon haben. But Rav Kahana wasn’t a kohen. How could he have accepted payment for a pidyon haben?
Tosafos suggests two answers. First, perhaps there were two Rav Kahanas, one of whom was a kohen. Second, perhaps Rav Kahana accepted the handkerchief on behalf of his wife. According to Tosafos’ first answer, one may not give payment for a pidyon haben to a kohenes. According to Tosafos’ second answer one may.
In this week’s parshah, Parshas Bamidbar, the Torah writes about the pidyon of bechorim for leviyim, which is compared to pidyon haben. The levi’im totaled 22,000 and the bechorim 22,273. In other words, there were 273 bechorim who were unable to be replaced by a levi. Hashem therefore commanded that these 273 bechorim be redeemed with money – five sela’im per person to be given to “Aharon u’banav.” The Rosh (Teshuvos 49:3) writes that these two words indicate (as mentioned above) that this pidyon could only be given to male kohanim. And since this pidyon is compared to pidyon haben, the money for a pidyon haben can also only be given to male kohanim.
What would the Rishonim who maintain that one can give pidyon haben money to a kohenes do with this clear proof from the Rosh? The Chasam Sofer (Yorah Deah 301) explains that most of the halachos of pidyon haben appear in Parshas Korach and in that context the words “Aharon u’banav” do not appear.
There are some who opine that pidyon haben is a monetary debt one owes to a kohen. Hence, one can give this debt to a kohenes and even to a minor kohen. In this vein, perhaps we can suggest that the pidyon of the bechorim in the midbar was not a monetary debt; it was simply a mitzvah. And that’s why the money for this pidyon had to be given to “Aharon u’banav.”