[If a woman] who had previously given birth and one who had not previously given birth [were the wives] of two men, and they [now] gave birth to two males, the one whose wife had not [previously] given birth must give five selaim to a Kohen. [If they gave birth to] a male and a female, there is nothing here for a Kohen.  [If] the son died within thirty days, even though he had given to a Kohen, he must return five selaim to him; after thirty days, even though he had not given, he must give. [If] he died on the thirtieth day, it is like the day before it. R’ Akiva says: If he gave, he does not take [it] back; but if he did not give, he need not give [it].  [If] the father died within thirty days, it is presumed that [the son] had not been redeemed, until he brings proof that he was redeemed; after thirty days it is presumed that he had been redeemed until they tell him that he was not redeemed.  [If] he has himself to redeem and his son to redeem, he takes precedence over his son. R’ Yehudah says: His son takes precedence over him, for his obligation is incumbent upon his father, but his son’s obligation is incumbent upon him.

The five selaim of the son are in the Tyrian maneh. The thirty [selaim] of the slave, the fifty of the violator and the seducer, the hundred of the one who defames [his wife] —- are all in the shekel of the Sanctuary, in the Tyrian maneh. All of them may be redeemed with money, or its equivalent, with the exception of the shekalim.

One may not redeem either with slaves, with [loan] documents, or with land; and [similarly] not in the case of consecrated objects. [If] he wrote to a Kohen that he owes him five selaim, he is obligated to give [them to] him, but his son is not redeemed. Therefore, if the Kohen wishes to give him a gift, he may.  [If] one sets aside [money for] the redemption of his son and it is lost, he is responsible for it; as it states (Num. 18:15): It shall be yours, and you shall redeem.

The bechor receives two shares of the father’s property, but he does not receive two shares of the mother’s property. Neither does he receive two shares of the improvement, nor of what is fit to come as from what is already in his possession. Neither does a woman [collect] her kesubah [from these], nor the daughters for their sustenance, nor the yavam. None of them receives from the improvement, nor of what is fit to come as from what is already in his possession.