There is a bechor in regard to inheritance who is not a bechor in regard to [redemption from] a Kohen, [one who is] a bechor in regard to [redemption from] a Kohen and [yet] not a bechor in regard to inheritance, [one who is] a bechor in regard to both inheritance and [redemption from] a Kohen, [and] there is one who is not a bechor either in regard to inheritance or [redemption from] a Kohen.  Who is a bechor in regard to inheritance who is not a bechor in regard to [redemption from] a Kohen? One who follows a nonviable fetus whose head emerged alive, or a nine-month fetus whose head emerged dead, or if she [had previously] aborted something resembling an animal, a beast, or a bird; [these are] the words of R’ Meir. The Sages, however, say: Until he has something of a human form. [If a woman] aborts a sandal, or an amniotic sac, or an embryo which had begun to take shape, or if a fetus comes out in pieces —- [the child] that follows [any of] them is a bechor in regard to inheritance but not in regard to [redemption from] a Kohen. [If] one who had no children married a woman who had previously given birth, [even if she had given birth] when she was a slave and she was the emancipated, [or] when she was a non-Jewess and she then converted, [and] after she became a Yisraelis she gave birth [again] —- he is a bechor in regard to inheritance but he is not a bechor in regard to [redemption from] a Kohen. R’ Yose HaGlili says: He is a bechor both in regard to inheritance and to [redemption from] a Kohen, as it says (Exodus 13:2): [Whatever] opens every womb among the Children of Israel —- until they open a Yisraelis’ womb.  [If] one who had children married a woman who had never given birth; [or if a woman] converted while pregnant, [or] was emancipated while pregnant; [or one who] bore a child together with a Kohen’s daughter, [or] with a Levi’s daughter, [or] together with a woman who had already given birth; and similarly, [a woman] who did not wait three months after her husband but married and gave birth, and it is not known whether [the child] is the nine-month child of the former or the seven-month child of the latter —- [he is] a bechor in regard to [redemption from] a Kohen but he is not a bechor in regard to inheritance.  Who is a bechor both in regard to inheritance and [redemption from] a Kohen? [If a woman] aborts a mass full of blood, full of water, [or] full of a variegated substance; [or if] she aborts something resembling fish, locusts, abominable creatures, or creeping things; [or] if she aborts on the fortieth day —- the one following them is a bechor in regard to [both] inheritance and [redemption from] a Kohen.

One delivered by Caesarean section and the one following him —- neither of them is a bechor in regard to inheritance or in regard to [redemption from] a Kohen. R’ Shimon says: The first one [is a bechor] in regard to inheritance, and the second one in regard to the five selaim.

[If] one’s wife had not previously given birth and she [now] gave birth to two males, he must give five selaim to a Kohen. [If] one of them died within thirty days, the father is exempt. [If] the father died and the sons are alive —- R’ Meir says: If they gave while they had not yet divided [the estate], it is given; but if not, they are exempt. R’ Yehudah says: The estate has become liable. [If she gave birth to] a male and a female, there is nothing here for a Kohen.

[If] two wives who had not previously given birth now gave birth to two males, he must give ten selaim to a Kohen. [If] one of them died within thirty days —- if he gave [the money] to one Kohen, he must return five selaim to him; if he gave [it] to two Kohanim, he cannot exact [it] from them.  [If they gave birth to] a male and a female, or two males and a female, he must give five selaim to a Kohen. [If they gave birth to] two females and a male, or two males and two females, there is nothing here for a Kohen.  [If] one [wife] who had previously given birth and one had not previously given birth now gave birth to two males, he must give five selaim to a Kohen. [If] one of them died within thirty days, the father is exempt. [If] the father died and the sons are alive —- R’ Meir says: If they gave while they had not yet divided [the estate], it is given; but if not, they are exempt. R’ Yehudah says: The estate has become liable. [If they gave birth to] a male and a female, there is nothing here for a Kohen.

[If] two wives of two men, [neither of] whom had previously given birth, now gave birth to two males, each one must give five selaim to a Kohen. [If] one of them died within thirty days —- if they [both] gave to one Kohen, he must return five selaim to them; if they gave to two Kohanim, they cannot exact [it] from them.  [If they gave birth to] a male and a female, the fathers are exempt but the son is required to redeem himself. [If they gave birth to] two females and a male, or two males and two females, there is nothing here for a Kohen.

[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.