There is one who is [counted as] a firstborn [with respect to] inheritance but not with respect to redemption from a priest; a firstborn with respect to redemption from a priest but not a firstborn [with respect] to inheritance; a firstborn [with respect to both] inheritance and redemption from a priest; and a firstborn [in respect] to neither inheritance nor redemption from a priest. Which is a firstborn [with respect] to inheritance but not to redemption from a priest? One which follows one which was not viable whose head came forth alive, or one born in the ninth month whose head came out dead, or when a woman aborts something that looks like an animal, beast or bird, the words of Rabbi Meir. But the sages say: [it is not considered an opening of the womb] until [the abortion] has the form of a human being. If [a woman] aborts a sandal or a placenta or a fetus having an articulated shape, or if an embryo came out by pieces, [the infant] which follows after them is a first-born [with respect] to inheritance but not a first-born for redemption from a priest. If one who never had children married a woman who had already given birth, even if she had given birth when she was a slave but is now free, or [had given birth] when she was a non-Jew but has since converted, if after coming to the Israelite she gave birth, [the infant] is considered a first-born [with respect] to inheritance but not a first-born for redemption from a priest. Rabbi Yose the Galilean says: [the infant] is a firstborn [with respect] to inheritance and for redemption from a priest, as it says: “Whatever opens the womb in Israel” (Exodus 13:2), meaning only if it opens the womb in Israel. If one had children already and married a woman who had never given birth previously Or if she converted when pregnant, or if she was freed when pregnant, and she gave birth; If she and a priestess gave birth, she and a Levite’s daughter, she and a woman who had already given birth; And similarly [if a woman] who did not wait three months after her husband's death, married and gave birth and it is not known if the infant was born in the ninth month since the death of the first [husband] or in the seventh month since she married the second, it is a firstborn for redemption from a priest but not a first-born [with respect] to inheritance. Which is a firstborn both [in respect] of inheritance and for redemption from a priest? If [a woman] miscarries a sac full of blood or full of water or full of pieces of flesh; or if [a woman] miscarries something with the shape of fish or locusts or reptiles, or creeping things, or if she discharges on the fortieth day [of conception], [the infant] which follows after [these discharges] is a firstborn both [in respect] of inheritance and for redemption from a priest.

If a man's wife had never before given birth and she gave birth to two males, he gives five sela's to the priest. If one of them dies within thirty days [of birth] the father is exempt. If the father dies and the sons survive: Rabbi Meir says: if they gave the five sela's before the property was divided up, then what they gave is given; but if not, they are exempt. But Rabbi Judah says: there is a claim on the property. If she gave birth to a male and a female, the priest receives nothing.

Two women who had never before given birth gave birth to two males: he [the father] gives ten selas to the priest. If one of the children dies within thirty days [of its birth], if he gave the redemption money to one priest alone, he returns five selas to him, but if he gave it to two priests, he cannot reclaim the money from them. If they gave birth to a male and a female or to two males and a female, he gives five selas to the priest. If they gave birth to two females and a male, or to two males and two females, the priest receives nothing. If one woman had given birth before and the other had never given birth, and they gave birth to two males, he gives five selas to the priest. If one of the children died within thirty days [of its birth], the father is exempt. If the father dies and the sons survive: Rabbi Meir says: if they gave the five sela's before the property was divided up, then what they gave is given; but if not, they are exempt. But Rabbi Judah says: there is a claim on the property. If they gave birth to a male and a female, the priest receives nothing.

If two women who had never before given birth married two men and gave birth to two males, the one father gives five selas to the priest and the other gives five selas to the priest. If one of the children died within thirty days [of its birth], if they gave the redemption money to one priest alone, he returns five selas to them, but if they gave the money to two priests, they are not able to recover it from them. If they gave birth to a male and a female, the fathers are exempt, whereas the son must redeem himself [as in any case he is a first-born]. If they gave birth to two females and a male or to two females and two males, the priest receives nothing.

If one woman had given birth before and the other had never before given birth, the two women belonging to two husbands, and they gave birth to two males, the one whose wife had never before given birth gives five selas to the priest. If they gave birth to a male and a female, the priest receives nothing. If the son dies within thirty days although he gave the priest [the five selas], he must return them. If he dies after thirty days, although he has not yet given the five selas, he (the father) must give them. If he dies on the thirtieth day, it is as if he died on the previous day. But Rabbi Akiva says: if he gave [the five selas] he cannot reclaim them, but if he had not yet given, he need not give. If the father dies within thirty days, [the infant] is under the presumption of not having been redeemed until proof is brought that he has been redeemed. If the father dies after thirty days, the infant is under the presumption of having been redeemed until he [the son] is told that he was not redeemed. If both he and his son need to be redeemed, the father takes precedence over his son. Rabbi Judah says: his son comes first for the command to redeem him was upon his father, and the command of his son is upon him.

The five selas of a first-born [are paid in] the standard of Tyrian maneh. As regards the thirty shekels of a slave and likewise the fifty shekels of the rapist and seducer and the one hundred shekels for one who spreads an evil name in all these cases the payment is in the holy shekel, in the standard of Tyrian maneh. All of these are redeemed with money or the equivalent of money with the exception of shekel payments.

We must not redeem [a first-born] with slaves, nor with notes of indebtedness, nor with immovable properties, nor with objects of hekdesh. If one gives a written acknowledgment to a priest that he owes him five selas he is bound to give them to him, although his son is not considered as redeemed. Therefore, if the priest wishes to give him [the note of indebtedness] as a gift he is permitted to do so. If one set aside the redemption money of his son and it became lost, he is responsible for it, because it says: “Shall be for you [but] you shall surely redeem” (Numbers 18:15).

The first-born takes a double share of the father's estate but he does not take a double share of the mother’s estate. He also does not take a double share of the improvement in the value of the estate. Nor from what will fall due [to the estate] as he does of what is held in possession. Nor can a woman claim with her ketubah [from these], Nor can daughters claim their support. Nor can a yavam make a claim [from these]. None of these take from the improvement in the value of the estate, nor of what will fall to the estate as they do of what is now held in possession.

The following do not return [to their owners] in Jubilee year: The share of the first-born, [The inheritance of] one who inherits his wife's [estate] [And of] one who performs yibbum with his sister-in-law And a present, the words of Rabbi Meir. But the sages say: a present is like a sale. Rabbi Eliezer says: all of these return in the Jubilee. R. Johanan ben Berokah says: if one inherits his wife's estate, he returns it to the members of the family and he deducts from the purchase money.