## Mishnah Bekhorot Chapter 8

###### Mishnah Bekhorot 8:1
[Mishnah Bekhorot 8:1](https://torahapp.org/share/book/Mishnah%20Bekhorot/r/8:1)

יֵשׁ בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן, בְּכוֹר לַכֹּהֵן וְאֵינוֹ בְכוֹר לַנַּחֲלָה, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, יֵשׁ שֶׁאֵינוֹ בְכוֹר לֹא לַנַּחֲלָה וְלֹא לַכֹּהֵן. אֵיזֶהוּ בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן, הַבָּא אַחַר הַנְּפָלִים שֶׁיָּצָא רֹאשׁוֹ חַי, וּבֶן תִּשְׁעָה שֶׁיָּצָא רֹאשׁוֹ מֵת, וְהַמַּפֶּלֶת כְּמִין בְּהֵמָה חַיָּה וָעוֹף, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, עַד שֶׁיְּהֵא בוֹ מִצּוּרַת הָאָדָם. הַמַּפֶּלֶת סַנְדָּל, אוֹ שִׁלְיָא, וּשְׁפִיר מְרֻקָּם, וְהַיּוֹצֵא מְחֻתָּךְ, הַבָּא אַחֲרֵיהֶן, בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן. מִי שֶׁלֹּא הָיוּ לוֹ בָנִים וְנָשָׂא אִשָּׁה שֶׁכְּבָר יָלְדָה, עוֹדָהּ שִׁפְחָה וְנִשְׁתַּחְרְרָה, עוֹדָהּ נָכְרִית וְנִתְגַּיְּרָה, מִשֶּׁבָּאת לְיִשְׁרָאֵל יָלְדָה, בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, שֶׁנֶּאֱמַר (שמות יג), פֶּטֶר כָּל רֶחֶם בִּבְנֵי יִשְׂרָאֵל, עַד שֶׁיִּפְטְרוּ רֶחֶם מִיִּשְׂרָאֵל. מִי שֶׁהָיוּ לוֹ בָנִים וְנָשָׂא אִשָּׁה שֶׁלֹא יָלְדָה, נִתְגַּיְּרָה מְעֻבֶּרֶת, נִשְׁתַּחְרְרָה מְעֻבֶּרֶת, יָלְדָה הִיא וְכֹהֶנֶת, הִיא וּלְוִיָּה, הִיא וְאִשָּׁה שֶׁכְּבָר יָלְדָה, וְכֵן מִי שֶׁלֹּא שָׁהֲתָה אַחַר בַּעְלָהּ שְׁלשָׁה חֳדָשִׁים וְנִשֵּׂאת וְיָלְדָה, וְאֵין יָדוּעַ אִם בֶּן תִּשְׁעָה לָרִאשׁוֹן, אוֹ בֶן שִׁבְעָה לָאַחֲרוֹן, בְּכוֹר לַכֹּהֵן וְאֵינוֹ בְכוֹר לַנַּחֲלָה. אֵיזֶהוּ בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, הַמַּפֶּלֶת שְׁפִיר מָלֵא דָם, מָלֵא מַיִם, מָלֵא גְנִינִים, הַמַּפֶּלֶת כְּמִין דָּגִים וַחֲגָבִים שְׁקָצִים וּרְמָשִׂים, הַמַּפֶּלֶת יוֹם אַרְבָּעִים, הַבָּא אַחֲרֵיהֶן, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן:

**William Davidson Edition - English:**
**There is** a son who is **a firstborn with regard to inheritance but is not a firstborn with regard to** the requirement of redemption from **a priest.** There is another who is **a firstborn with regard to** redemption from **a priest but is not a firstborn with regard to inheritance.** There is another who is **a firstborn with regard to inheritance and with regard to** redemption from **a priest. And there is** another **who is not a firstborn** at all, **neither with regard to inheritance nor with regard to** redemption from **a priest.** **Which is** the son who is **a firstborn with regard to inheritance but is not a firstborn with regard to** redemption from **a priest?** It is a son **who came after miscarriage** of an underdeveloped fetus, **even where** the **head** of the underdeveloped fetus **emerged alive; or** after a fully developed **nine-**month**-old** fetus **whose head emerged dead.** The same applies to a son born to a woman **who** had previously **miscarried** a fetus that had the appearance of **a type of domesticated animal, undomesticated animal, or bird,** as that is considered the opening of the womb. This is **the statement of Rabbi Meir.** **And the Rabbis say:** The son is not exempted from the requirement of redemption from a priest **unless** his birth follows the birth of an animal **that takes the form of a person.** In the case of a woman **who miscarries** a fetus in the form of **a sandal fish or** from whom **an afterbirth or a gestational sac** in which **tissue developed** emerged, **or** who delivered a fetus **that emerged in pieces,** the son **who follows these is a firstborn with regard to inheritance but is not a firstborn with regard to** redemption from **a priest.** In the case of a son born to **one who did not have sons and he married a woman who had already given birth;** or if he married a woman who gave birth when **she was still** a Canaanite **maidservant and she was** then **emancipated;** or one who gave birth when **she was still a gentile and she** then **converted,** and **when** the maidservant or the gentile **came to** join **the Jewish people she gave birth** to a male, that son is **a firstborn with regard to inheritance but is not a firstborn with regard to** redemption from **a priest.** **Rabbi Yosei HaGelili says:** That son is **a firstborn with regard to inheritance and with regard to** redemption from **a priest, as it is stated:** “Whatever **opens the womb among** the children of **Israel”** (Exodus 13:2). This indicates that the halakhic status of a child born to the mother is not that of one who opens the womb **unless it opens the womb** of a woman **from the Jewish people.** In the case of **one who had sons and married a woman who had not given birth;** or if he married a woman who **converted while** she was **pregnant,** or a Canaanite maidservant who **was emancipated while** she was **pregnant** and she gave birth to a son, he is a firstborn with regard to redemption from a priest, as he opened his mother’s womb, but he is not a firstborn with regard to inheritance, because he is not the firstborn of his father or because halakhically he has no father. **And** likewise, if an Israelite woman **and** the daughter or wife of **a priest,** neither of whom had given birth yet, or an Israelite woman **and** the daughter or wife of **a Levite,** or an Israelite woman **and a woman who had already given birth,** all women whose sons do not require redemption from the priest, **gave birth** in the same place and it is uncertain which son was born to which mother; **and likewise** a woman **who did not wait three months after** the death of **her husband and she married and gave birth, and it is unknown whether** the child was born after a pregnancy of **nine months** and is the **son of the first** husband, or **whether** he was born after a pregnancy of **seven months** and is the **son of the latter** husband, in all these cases the child is **a firstborn with regard to** redemption from **a priest but is not a firstborn with regard to inheritance.** Due to the uncertainty, he is unable to prove he is the firstborn of either father, and therefore he is not entitled to the double portion of the firstborn. **Which is** the offspring **that is a firstborn** both **with regard to inheritance and with regard to** redemption from **a priest?** In the case of a woman **who miscarried a gestational sac full of water,** or one **full of blood,** or one **full of pieces of flesh;** or one **who miscarries** a mass **resembling a fish, or grasshoppers,** or **repugnant creatures, or creeping animals, or** one **who miscarries on the fortieth day** after conception, **the** son **who follows** any of **them is a firstborn with regard to inheritance and with regard to** redemption from **a priest.**


###### Mishnah Bekhorot 8:2
[Mishnah Bekhorot 8:2](https://torahapp.org/share/book/Mishnah%20Bekhorot/r/8:2)

יוֹצֵא דֹפֶן וְהַבָּא אַחֲרָיו, שְׁנֵיהֶם אֵינָן בְּכוֹר לֹא לַנַּחֲלָה וְלֹא לַכֹּהֵן. רַבִּי שִׁמְעוֹן אוֹמֵר, הָרִאשׁוֹן לַנַּחֲלָה, וְהַשֵּׁנִי לְחָמֵשׁ סְלָעִים:

**William Davidson Edition - English:**
In the case of a boy **born by caesarean section and the** son **who follows him, both of them are not firstborn, neither with regard to inheritance nor with regard to** redemption from **a priest. Rabbi Shimon says: The first** son is a firstborn **with regard to inheritance** if he is his father’s first son, **and the second** son is a firstborn with regard to redemption from a priest **for five *sela*** coins, because he is the first to emerge from the womb and he emerged in the usual way.


###### Mishnah Bekhorot 8:3
[Mishnah Bekhorot 8:3](https://torahapp.org/share/book/Mishnah%20Bekhorot/r/8:3)

מִי שֶׁלֹּא בִכְּרָה אִשְׁתּוֹ וְיָלְדָה שְׁנֵי זְכָרִים, נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. מֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלשִׁים יוֹם, הָאָב פָּטוּר. מֵת הָאָב וְהַבָּנִים קַיָּמִים, רַבִּי מֵאִיר אוֹמֵר, אִם נָתְנוּ עַד שֶׁלֹּא חָלְקוּ, נָתָנוּ. וְאִם לָאו, פְּטוּרִין. רַבִּי יְהוּדָה אוֹמֵר נִתְחַיְּבוּ נְכָסִים. זָכָר וּנְקֵבָה, אֵין כָּאן לַכֹּהֵן כְּלוּם:

**William Davidson Edition - English:**
With regard to **one whose wife had not** previously **given birth and** then **gave birth** to **two males,** i.e., twin males, and it is unknown which is the firstborn, **he gives five *sela*** coins **to the priest** after thirty days have passed. If **one of them dies within thirty days** of birth, before the obligation to redeem the firstborn takes effect, **the father is exempt** from the payment due to uncertainty, as perhaps it was the firstborn who died. In a case where **the father died and the sons are alive, Rabbi Meir says: If they gave** the five *sela* coins to the priest **before they divided** their father’s property between them, **they gave** it, and it remains in the possession of the priest. **But if not,** they are **exempt** from giving the redemption money to the priest. **Rabbi Yehuda says: The obligation** to redeem the firstborn already **took effect on the property** of the father; therefore, in either case the sons, his heirs, are required to pay the priest. If the wife gave birth to **a male and a female** and it is not known which was born first, **the priest has nothing here,** as it is possible that the female was born first.


###### Mishnah Bekhorot 8:4
[Mishnah Bekhorot 8:4](https://torahapp.org/share/book/Mishnah%20Bekhorot/r/8:4)

שְׁתֵּי נָשִׁים שֶׁלֹּא בִכְּרוּ וְיָלְדוּ שְׁנֵי זְכָרִים, נוֹתֵן עֶשֶׂר סְלָעִים לַכֹּהֵן. מֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלשִׁים יוֹם, אִם לְכֹהֵן אֶחָד נָתַן, יַחֲזִיר לוֹ חָמֵשׁ סְלָעִים. אִם לִשְׁנֵי כֹהֲנִים נָתַן, אֵינוֹ יָכוֹל לְהוֹצִיא מִיָּדָם. זָכָר וּנְקֵבָה אוֹ שְׁנֵי זְכָרִים וּנְקֵבָה, נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. שְׁתֵּי נְקֵבוֹת וְזָכָר אוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, אֵין כָּאן לַכֹּהֵן כְּלוּם. אַחַת בִּכְּרָה וְאַחַת שֶׁלֹּא בִכְּרָה וְיָלְדוּ שְׁנֵי זְכָרִים. נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. מֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלשִׁים יוֹם, הָאָב פָּטוּר. מֵת הָאָב וְהַבָּנִים קַיָּמִין, רַבִּי מֵאִיר אוֹמֵר, אִם נָתְנוּ עַד שֶׁלֹּא חָלְקוּ, נָתָנוּ. וְאִם לָאו, פְּטוּרִין. רַבִּי יְהוּדָה אוֹמֵר, נִתְחַיְּבוּ נְכָסִים. זָכָר וּנְקֵבָה, אֵין כָּאן לַכֹּהֵן כְּלוּם:

**William Davidson Edition - English:**
With regard to **two wives** of one man, both of **whom had not** previously **given birth, and they gave birth** to **two males,** i.e., each bore one male, and the sons were intermingled, the father **gives ten *sela*** coins **to the priest** even if it is unknown which son was born first, because it is certain that each is firstborn of his mother. In a case where **one of them dies within thirty days** of birth, **if he gave** all ten *sela* coins **to one priest,** the priest **must return five *sela* to him,** because the father was not obligated to redeem the son who then died. **And if he gave** the redemption payment **to two** different **priests, he cannot reclaim** the money **from the possession** of either priest, as each could claim that the money that he received was for the living child. If one mother gave birth to **a male and** one gave birth to **a female,** or if between them they gave birth to **two males and** one **female,** and the children were intermingled, the father **gives five *sela*** coins **to the priest:** In the first case because the male might have preceded the female and in the second case because one of the males is certainly firstborn. If the children were **two females and a male, or two males and two females, the priest has nothing here,** as it is possible the female was born first to each mother. If **one** of his wives **had** previously **given birth and one had not** previously **given birth and** they **gave birth** to **two males** who became intermingled, the father **gives five *sela*** coins **to the priest,** as it is certain that one of them was born to the mother who had not yet given birth. If **one of them dies within thirty days** of birth **the father is exempt** from that payment, as it is possible that the one who died was born to the mother who had not yet given birth. In a case of intermingling where **the father died and the sons are alive, Rabbi Meir says: If they gave** the five *sela* coins to the priest **before they divided** their father’s property between them, **they gave** it, and it remains in the possession of the priest. **But if not,** they are **exempt** from giving the redemption payment to the priest. **Rabbi Yehuda says:** The **obligation** to redeem the firstborn already **took effect** on **the property** of the father. If the wives gave birth to **a male and a female the priest has nothing here,** as perhaps the female was born to the mother who had not yet given birth.


###### Mishnah Bekhorot 8:5
[Mishnah Bekhorot 8:5](https://torahapp.org/share/book/Mishnah%20Bekhorot/r/8:5)

שְׁתֵּי נָשִׁים שֶׁל שְׁנֵי אֲנָשִׁים שֶׁלֹּא בִכְּרוּ וְיָלְדוּ שְׁנֵי זְכָרִים, זֶה נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן, וְזֶה נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. מֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלשִׁים יוֹם, אִם לְכֹהֵן אֶחָד נָתְנוּ, יַחֲזִיר לָהֶן חָמֵשׁ סְלָעִים. אִם לִשְׁנֵי כֹהֲנִים נָתְנוּ, אֵינָן יְכוֹלִין לְהוֹצִיא מִיָּדָם. זָכָר וּנְקֵבָה, הָאָבוֹת פְּטוּרִין, וְהַבֵּן חַיָּב לִפְדּוֹת אֶת עַצְמוֹ. שְׁתֵּי נְקֵבוֹת וְזָכָר אוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת, אֵין כָּאן לַכֹּהֵן כְּלוּם:

**William Davidson Edition - English:**
With regard to **two women who had not** previously **given birth,** who were married **to two** different **men, and they gave birth** to **two males** and the sons were intermingled, **this** father **gives five *sela*** coins **to a priest and that** father **gives five *sela*** coins to a priest, as each is certainly firstborn to his mother. In a case where **one of them dies within thirty** days of birth, **if** the fathers **gave** all ten *sela* coins **to one priest,** the priest **must return five *sela*** coins **to them. But if they gave** the redemption payment **to two** different **priests they cannot reclaim** the money **from the possession of** either priest, as each could claim that the money that he received was for the living child. If the women gave birth to **a male and a female** and the children became intermingled, **the fathers are exempt,** as each could claim that he is the father of the female, **but the son is obligated to redeem himself,** as he is certainly a firstborn. If **two females and a male** were born, **or two females and two males, the priest has nothing here,** as it is possible the female was born first to each mother.


###### Mishnah Bekhorot 8:6
[Mishnah Bekhorot 8:6](https://torahapp.org/share/book/Mishnah%20Bekhorot/r/8:6)

אַחַת בִּכְּרָה וְאַחַת שֶׁלֹּא בִכְּרָה שֶׁל שְׁנֵי אֲנָשִׁים, וְיָלְדוּ שְׁנֵי זְכָרִים, זֶה שֶׁלֹּא בִכְּרָה אִשְׁתּוֹ, נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. זָכָר וּנְקֵבָה, אֵין כָּאן לַכֹּהֵן כְּלוּם. מֵת הַבֵּן בְּתוֹךְ שְׁלשִׁים יוֹם, אַף עַל פִּי שֶׁנָּתַן לַכֹּהֵן, יַחֲזִיר (לוֹ חָמֵשׁ סְלָעִים). לְאַחַר שְׁלשִׁים יוֹם, אַף עַל פִּי שֶׁלֹּא נָתַן, יִתֵּן. מֵת בְּיוֹם שְׁלשִׁים, כְּיוֹם שֶׁלְּפָנָיו. רַבִּי עֲקִיבָא אוֹמֵר, אִם נָתַן, לֹא יִטּוֹל. וְאִם לֹא נָתַן, לֹא יִתֵּן. מֵת הָאָב בְּתוֹךְ שְׁלשִׁים יוֹם, בְּחֶזְקַת שֶׁלֹּא נִפְדָּה, עַד שֶׁיָּבִיא רְאָיָה שֶׁנִּפְדָּה. לְאַחַר שְׁלשִׁים יוֹם, בְּחֶזִקַת שֶׁנִּפְדָּה, עַד (שֶׁיָּבִיא רְאָיָה) שֶׁלֹּא נִפְדָּה. הוּא לִפָּדוֹת וּבְנוֹ לִפָּדוֹת, הוּא קוֹדֵם אֶת בְּנוֹ. רַבִּי יְהוּדָה אוֹמֵר, בְּנוֹ קוֹדְמוֹ, שֶׁמִּצְוָתוֹ עַל אָבִיו, וּמִצְוַת בְּנוֹ עָלָיו:

**William Davidson Edition - English:**
If **one** woman **had** previously **given birth and one had not** previously **given birth,** and they were married **to two men and they gave birth to two males,** who then became intermingled, **this** one **whose wife had not** previously **given birth gives five *sela*** coins **to the priest.** If the women gave birth to **a male and a female the priest has nothing here,** as it is possible the female was born to the mother who had not yet given birth. If **the** firstborn **son dies within thirty days** of birth, **although** the father **gave** five *sela* **to the priest,** the priest **must return** it. If the firstborn son dies **after thirty days** have passed, **even if** the father **did not give** five *sela* coins to the priest **he must give** it then. If the firstborn **dies on the thirtieth day,** that day’s halakhic status is **like** that of the **day that preceded it,** as the obligation takes effect only after thirty days have elapsed. **Rabbi Akiva says:** If the firstborn dies on the thirtieth day it is a case of uncertainty; therefore, **if** the father already **gave** the redemption payment to the priest **he cannot take** it back, **but if he did not** yet **give** payment **he does not** need to **give** it. If **the father** of the firstborn **dies within thirty** days of birth **the presumptive status of** the son is **that he was not redeemed, until** the son **will bring proof that he was redeemed.** If the father dies **after thirty days** have passed **the presumptive status of** the son is **that he was redeemed, until** people **will tell him that he was not redeemed.** If one had both **himself to redeem and his son to redeem, his** own redemption **takes precedence over** that of **his son. Rabbi Yehuda says:** The redemption of **his son takes precedence, as the mitzva** to redeem the father is incumbent **upon his** own **father, and the mitzva** to redeem **his son** is incumbent **upon him.**


###### Mishnah Bekhorot 8:7
[Mishnah Bekhorot 8:7](https://torahapp.org/share/book/Mishnah%20Bekhorot/r/8:7)

חָמֵשׁ סְלָעִים שֶׁל בֵּן, בְּמָנֶה צוֹרִי. שְׁלשִׁים שֶׁל עֶבֶד, וַחֲמִשִּׁים שֶׁל אוֹנֵס וְשֶׁל מְפַתֶּה, וּמֵאָה שֶׁל מוֹצִיא שֵׁם רָע, כֻּלָּם בְּשֶׁקֶל הַקֹּדֶשׁ, בְּמָנֶה צוֹרִי. וְכֻלָּן נִפְדִּין בְּכֶסֶף, וּבְשָׁוֶה כֶסֶף, חוּץ מִן הַשְּׁקָלִים:

**William Davidson Edition - English:**
The **five *sela*** coins **of** the redemption of **the** firstborn **son,** with regard to which it is written: “Five shekels of silver, after the shekel of the Sanctuary” (Numbers 18:16), are calculated **using a Tyrian *maneh*.** The silver content of the Tyrian coinage is significantly higher than that of provincial coinage, which is worth one-eighth its value. With regard to the **thirty** shekels paid to the owner **of** a Canaanite **slave** who is killed by an ox (see Exodus 21:32), and the **fifty** shekels paid **by a rapist** (see Deuteronomy 22:29) **and by a seducer** (see Exodus 22:16) of a young virgin woman, **and** the **one hundred** shekels paid **by the defamer** of his bride with the claim that she is not a virgin (see Deuteronomy 22:19), **all of them,** even those cases where the word shekel is not explicitly written, are paid **in the shekel of the Sanctuary,** whose value is twenty *gera* (see Numbers 18:16) and that is calculated **using a Tyrian *maneh*. And all** monetary obligations **are redeemed,** i.e., paid, **with** coins **or with** items of **the equivalent** value of **money, except for the** half-**shekels** that are donated to the Temple each year, which must be given specifically as coins.


###### Mishnah Bekhorot 8:8
[Mishnah Bekhorot 8:8](https://torahapp.org/share/book/Mishnah%20Bekhorot/r/8:8)

אֵין פּוֹדִין לֹא בַעֲבָדִים, וְלֹא בִשְׁטָרוֹת, וְלֹא בְקַרְקָעוֹת, וְלֹא בְהֶקְדֵּשׁוֹת. כָּתַב לַכֹּהֵן שֶׁהוּא חַיָּב לוֹ חָמֵשׁ סְלָעִים, חַיָּב לִתֵּן לוֹ וּבְנוֹ אֵינוֹ פָדוּי, לְפִיכָךְ אִם רָצָה הַכֹּהֵן לִתֵּן לוֹ מַתָּנָה, רַשַּׁאי. הַמַּפְרִישׁ פִּדְיוֹן בְּנוֹ וְאָבַד, חַיָּב בְּאַחֲרָיוּתוֹ, שֶׁנֶּאֱמַר (במדבר יח), יִהְיֶה לָּךְ וּפָדֹה תִפְדֶּה:

**William Davidson Edition - English:**
**One may not redeem** his firstborn son, **neither with** Canaanite **slaves, nor with** promissory **notes, nor with land, nor with consecrated items.** If the father **wrote** a promissory note **to the priest that he is obligated to give** him **five *sela*** coins, the father is **obligated to give** them **to him but his son is not redeemed. Therefore, if the priest wished to give** back the five *sela* coins **to him as a gift** he is **permitted** to do so. With regard to **one who designates** five *sela* coins for **redemption of his** firstborn **son and he lost** the coins before he gave them to the priest, the father **bears** financial **responsibility for their** loss, **as it is stated** to Aaron the priest: “Everything that opens the womb in man and animal **shall be yours”; and** only afterward it says: **“You shall redeem** the firstborn of man” (Numbers 18:15). This indicates that only after the money shall be in the possession of the priest is the son redeemed.


###### Mishnah Bekhorot 8:9
[Mishnah Bekhorot 8:9](https://torahapp.org/share/book/Mishnah%20Bekhorot/r/8:9)

הַבְּכוֹר נוֹטֵל פִּי שְׁנַיִם בְּנִכְסֵי הָאָב, וְאֵינוֹ נוֹטֵל פִּי שְׁנַיִם בְּנִכְסֵי הָאֵם. וְאֵינוֹ נוֹטֵל פִּי שְׁנַיִם בַּשֶּׁבַח, וְלֹא בָרָאוּי כְּבַמֻּחְזָק. וְלֹא הָאִשָּׁה בִּכְתֻבָּתָהּ, וְלֹא הַבָּנוֹת בִּמְזוֹנוֹתֵיהֶן, וְלֹא הַיָּבָם. וְכֻלָּן אֵין נוֹטְלִין בַּשֶּׁבַח, וְלֹא בָרָאוּי כְּבַמֻּחְזָק:

**William Davidson Edition - English:**
**The firstborn** son **takes a double** portion, i.e., twice the portion taken by the other sons, **when** inheriting **the property of the father, but he does not take twice** the portion **when** inheriting **the property of the mother. And neither does he take** twice the portion **in** any **enhancement** of the value of the property after the death of the father, **nor** does he take twice the portion **in** property **due** the father, **as** he does **in** property the father **possessed.** **And neither does a woman** take these portions, i.e., any enhancement of the value of the property or the property due the husband, from her husband’s property **for** payment of **her marriage contract** upon her divorce or her husband’s death; **nor** do **the daughters** take this share of the property **for their sustenance,** to which they are entitled from their late father’s possessions. **Nor** does **a man whose married brother died childless [*yavam*]** receive these portions, even though he acquires his brother’s portion of their shared father’s inheritance after performing levirate marriage with his brother’s wife. The mishna summarizes: **And all of them do not take** a portion **in** any **enhancement** of the value of the property after the death of the owner, **nor** do they take a portion **in** property **due** the deceased, **as** they do in property **in** his **possession.**


###### Mishnah Bekhorot 8:10
[Mishnah Bekhorot 8:10](https://torahapp.org/share/book/Mishnah%20Bekhorot/r/8:10)

אֵלּוּ שֶׁאֵינָן חוֹזְרִין בַּיּוֹבֵל, הַבְּכוֹרָה, וְהַיּוֹרֵשׁ אֶת אִשְׁתּוֹ, וְהַמְיַבֵּם אֶת אֵשֶׁת אָחִיו, וְהַמַּתָּנָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, מַתָּנָה כְּמֶכֶר. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כֻּלָּן חוֹזְרִין בַּיּוֹבֵל. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר, הַיּוֹרֵשׁ אֶת אִשְׁתּוֹ, יַחֲזִיר לִבְנֵי מִשְׁפָּחָה וִינַכֶּה לָהֶם מִן הַדָּמִים:

**William Davidson Edition - English:**
**And these** are the people **whose** properties, unlike an ancestral field, **do not return** to their original owners **in the Jubilee** Year: The firstborn who inherited his father’s property by the right of **primogeniture** need not return the extra portion for redistribution among the brothers; **and one who inherits his wife’s** property need not return it to her family; **and one who consummates the levirate marriage with the wife of his brother** and gains the right to his brother’s property need not return it for redistribution among the brothers. **And** likewise, **a gift** of land need not be returned to the original owners in the Jubilee Year; this is **the statement of Rabbi Meir. And the Rabbis say:** The halakhic status of **a gift** is **like** that of **a sale,** and it must be returned. **Rabbi Elazar says: All these** lands **return in the Jubilee** Year. **Rabbi Yoḥanan ben Beroka says: Even one who inherits his wife’s** property **must return** the land **to the members of** her father’s **family and should deduct from them the monetary** value of the land, as the Gemara will explain.