One who is born after the fallen (i.e., a stillbirth), even though [the stillborn] emerged in the eighth month or in the ninth month [of pregnancy], [or when] its head emerged [it was already] dead, [the subsequent newborn male] is a first-born for purposes of inheritance but is not a first-born for purposes of [redemption from] a priest, as it is said (Deut. 21:16), "He may not treat as a first-born the son of the beloved [wife], etc." This is the general rule: Anything whose head and most of its body emerged alive exempts that which comes after it from the [status of] first-born, but not the five selas of the son (i.e., the redemption price paid to the priest). Two wives of two men that had never given birth, and they gave birth in a hiding-place (e.g., in times of war (Jastrow)), and one of them died, the second one is a first-born for purposes of inheritance, but is not a first-born for purposes of the priest. [If] she and a priestess gave birth -- [or] she and a Levitess, [or] she and a woman who had already given birth -- to two males, [the one that is considered hers] is a first-born for purposes of the priest but is not a first-born for purposes of inheritance. [If] one of them died, or if they were male and female, [the one that is considered hers] is neither a first-born for purposes of inheritance, or for purposes of the priest.

There is one who gives [the redemption payment] on his own behalf, there is one whose father gives on his behalf, there is one as to whom both he and his father give, [and there is one as to whom] neither he nor his father give. Which is the one who gives on his own behalf? [If] his conception was not in sanctity and his birth was not in sanctity (i.e., his mother had neither converted by conception or by childbirth), he gives on his own behalf. One as to whom there was a doubt if he was born nine months [after the death of] the previous [husband], or seven months [after her marriage to] the subsequent [husband], he gives on his own behalf. Two wives of two men who had never given birth, and they gave birth to two males in a hiding-place, and one of them died, the second one gives on his own behalf. Which is the one whose father gives on his behalf? Two wives of two men who had never given birth, and they gave birth to two males in a hiding-place, this [man] gives five selas and that [man] gives five selas to the priest. [If] one father gave five selas and he died, the other father is liable, and the sons are exempt. [If] she and a priestess gave birth -- [or] she and a Levitess, [or] she and a woman who had already given birth -- [to two males], his father gives on his behalf. [If] one of them died, or if they were male and female, neither he nor his father give. Which is the one as to whom both he and his father give? Two wives of two men who had never given birth, and they gave birth to two males in a hiding-place, this [man] gives five selas to the priest, and that [man] gives five selas to the priest. [If] one father gave five selas and died, the other father is liable, and the sons are exempt. [If] one of the sons died, the other son is liable, and the fathers are exempt. [If] one father gave five selas and [then] one of the sons died, behold, all of them are exempt. [If there were two women,] one who had given birth and one who had never birth, [married to] two men, and they gave birth to two males, and one one of them died within thirty days, behold, all of them are exempt. Two wives of two men who had never given birth, and they gave birth to two males in a hiding-place, this [man] gives five selas to the priest, and that [man] gives five selas to the priest. [If] one father gave five selas to the priest and he died* before the sons had divided up their fathers' property, they are liable. Once they had divided up their fathers' property, they are exempt. Rabbi Yehuda says, even once they divided up their fathers' property, if this one had ten dinars from his father and that one had ten dinars from his father (see MS Vienna), they are liable, and if not, they are exempt. Two women who had never given birth, and they gave birth to two males in a hiding-place, [and the women] gave ten selas to the priest, [and] one of them (i.e., the sons) died within thirty days, they may take them (i.e., the selas) out of his hand. Rabbi Yehuda says, if they gave to one priest, they may take them out of his hand, [but] if they gave to two priests, they may not take them out of his hand, because the one who takes something from his fellow bears the burden of proof.

Should he redeem himself or ascend [to Jerusalem] for a pilgrimage festival? He redeems himself and afterwards ascends for a pilgrimage festival. Rabbi Yehuda says, he ascends for a pilgrimage festival and afterwards redeems himself, for [the pilgrimage festival] is a commandment whose time elapses. Should he study Torah or marry a woman? He studies [Torah] and afterwards he marries a woman. Rabbi Yehuda says, if he is unable to sit down [to study Torah] without having a wife, he marries and afterwards he studies Torah. Should he study Torah or should his son study Torah? Should he marry a woman or should his son marry a woman? He takes precedence over his son. Rabbi Yehuda says, if his son is a bright student and the Torah becomes established in his hands, his son takes precedence. It so happened that there was someone who wanted his son to study Torah, and he subjected him to a vow not to engage in any work, and Rabbi Yosei permitted him to fill up a jug of water for him, and to kindle a lamp for him.

Five selas for a son; thirty for a slave (Ex. 21:32); fifty for a rape (Deut. 22:29-30) and for a seduction (Ex. 22:16); and one hundred for publicly defaming [a virgin] (Deut. 22:17-19): All of these [are paid] in the shekel of the Temple, and [calculated in the standard of] a Tyrian maneh (Bekh. 8:7). And all of these are redeemed with silver or with the equivalent of silver, except [for sacrifices purchased with funds contributed to the Temple's] collection of shekalim (see Shek. 4:4), the appearance-offering, and the redemption of second tithe, which may only come from coins. [If he said,] "This calf is for the redemption of my son," his son is not redeemed. But if he said, "This calf, worth five selas, is for the redemption of my son," or "This cloak, worth five selas, is for the redemption of my son," his son is redeemed (see Kidd. 8a:8). But they may not redeem with slaves, nor with a promissory note, nor with land, and even if he said, "This slave, worth five selas, is for the redemption of my son," or "This land, worth five selas, is is for the redemption of my son," his son is not redeemed. [If] the father gave five selas to five priests, his son is redeemed. [If] he gave them to [the priest], this one after that one, and that one after the other (i.e., one sela at a time), his son is redeemed. And this is what Rabbi Tarfon would do: He would take them from [the father], and then he would go back and return them to him (Bekh. 51b:5).

A first-born may not take a double portion of an increase to the value of the property [that accrued] after their father's death. Rebbi says, I say that the first-born may take a double portion of an increase to the value of the property after their father's death, for even his* [portion] increased along with theirs. How so? He had an animal that was leased or rented to others, [or] pasturing in open territory, [and it gave birth,] the first-born takes a double portion. The foreleg, the maw, and the jaw: Rebbi says, [as to] every item [of inheritance] that the orphans did not [have to] search for after their father's death, the first-born takes a double portion. And he only takes a "double portion as to all that which is found with him" (Deut. 21:17), but if they built a building, or planted a planting, everything [is divided] equally. One who takes a double portion, if he said, "I want that which was not taken, and that which was not given," he has the right to do so.