1

It is a positive commandment1 for every Jewish man2 to redeem his son who is the firstborn of his Jewish mother, as [Exodus 34:19] states: "All first issues of the womb are mine" and [Numbers 18:15] states: "And you shall surely redeem a firstborn man."

א

מִצְוַת עֲשֵׂה לִפְדּוֹת כָּל אִישׁ מִיִּשְׂרָאֵל בְּנוֹ שֶׁהוּא בְּכוֹר לְאִמּוֹ הַיִּשְׂרְאֵלִית שֶׁנֶּאֱמַר (שמות לד יט) "כָּל פֶּטֶר רֶחֶם לִי". וְנֶאֱמַר (במדבר יח טו) "אַךְ פָּדֹה תִפְדֶּה אֵת בְּכוֹר הָאָדָם":

2

A woman is not obligated to redeem her son,3 for one who is obligated to redeem himself is obligated to redeem his son.4 If the father transgressed and did not redeem his son, when he comes of age,5 he is obligated to redeem himself.6

ב

וְאֵין הָאִשָּׁה חַיֶּבֶת לִפְדּוֹת אֶת בְּנָהּ. שֶׁהַחַיָּב לִפְדּוֹת אֶת עַצְמוֹ הוּא שֶׁחַיָּב לִפְדּוֹת אֶת בְּנוֹ. עָבַר הָאָב וְלֹא פָּדָהוּ כְּשֶׁיִּגְדַּל יִפְדֶּה אֶת עַצְמוֹ:

3

If it is necessary to redeem both the person himself and his son, he should redeem himself first and then his son.7 If he only has enough [money] for one redemption, he should redeem himself.

ג

הָיָה הוּא לִפְדּוֹת וּבְנוֹ לִפְדּוֹת יִפְדֶּה עַצְמוֹ תְּחִלָּה וְאַחַר כָּךְ בְּנוֹ. וְאִם אֵין לוֹ אֶלָּא כְּדֵי פִּדְיוֹן אֶחָד יִפְדֶּה עַצְמוֹ:

4

If [a father] had to redeem his son and the time arrived for him to make a festive pilgrimage [to Jerusalem] and he does not have the resources for both, he should redeem his son and then make the pilgrimage. [This is alluded to in Exodus 34:20:] which states: "You shall redeem all your firstborn sons" and afterwards [continues]: "Do not behold My countenance8 emptyhanded."9

ד

הָיָה בְּנוֹ לִפְדּוֹת וְהִגִּיעַ עֵת לַעֲלוֹת לָרֶגֶל וְאֵין לוֹ כְּדֵי לָזֶה וְלָזֶה. פּוֹדֶה אֶת בְּנוֹ וְאַחַר כָּךְ עוֹלֶה לָרֶגֶל שֶׁנֶּאֱמַר (שמות לד כ) "כּל בְּכוֹר בָּנֶיךָ תִּפְדֶּה" וְאַחַר כָּךְ (שמות לד כ) "וְלֹא יֵרָאוּ פָנַי רֵיקָם":

5

A person who redeems his son should recite the blessing: "[Blessed are You...] who sanctified us with His commandments and commanded us concerning the redemption of a son."10 Afterwards, he recites the blessing Shehechiyanu11 and then gives12 [the money for] the redemption to the priest. If [a son] redeems himself, he should recite the blessing: "[Blessed... who commanded us] to redeem the firstborn"13 and he should recite the blessing Shehechiyanu.

ה

הַפּוֹדֶה אֶת בְּנוֹ מְבָרֵךְ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל פִּדְיוֹן הַבֵּן. וְחוֹזֵר וּמְבָרֵךְ שֶׁהֶחֱיָינוּ. וְאַחַר כָּךְ נוֹתֵן הַפִּדְיוֹן לַכֹּהֵן. וְאִם פָּדָה עַצְמוֹ מְבָרֵךְ לִפְדּוֹת הַבְּכוֹר וּמְבָרֵךְ שֶׁהֶחֱיָינוּ:

6

This mitzvah is practiced in every place and at all times.14 For how much should the son be redeemed? Five selaim,15 as [Numbers 18:16] states: "And those to be redeemed: from one month you shall redeem [according to the valuation of five silver shekalim]." [The redemption may be paid] in silver16 or in articles worth silver, i.e., movable property that is of financial worth like the shekalim are. Therefore one may not redeem [a firstborn] with landed property or with servants. Nor may promissory notes [be used], because they are not of inherent worth.17 If one redeemed a firstborn with these, he is not redeemed.18

ו

מִצְוָה זוֹ נוֹהֶגֶת בְּכָל מָקוֹם וּבְכָל זְמַן. וּבְכַמָּה פּוֹדֵהוּ בְּחָמֵשׁ סְלָעִים שֶׁנֶּאֱמַר (במדבר יח טז) "וּפְדוּיָו מִבֶּן חֹדֶשׁ תִּפְדֶּה". בֵּין בְּכֶסֶף בֵּין בִּשְׁוֵה כֶּסֶף מִן הַמִּטַּלְטְלִין שֶׁגּוּפָן מָמוֹן כְּעִנְיַן הַשְּׁקָלִים. לְפִיכָךְ אֵין פּוֹדִין בְּקַרְקָעוֹת וְלֹא בַּעֲבָדִים מִפְּנֵי שֶׁהֵן כְּקַרְקָעוֹת וְלֹא בִּשְׁטָרוֹת לְפִי שֶׁאֵין גּוּפָן מָמוֹן. וְאִם פָּדָהוּ בָּהֶן אֵינוֹ פָּדוּי:

7

When a father writes to a priest that he is obligated to give him five selaim, the obligation takes effect,19 but the son is not redeemed.20If he gives him a utensil that is not worth five selaim in the market, but the priest accepts it as if he was given five selaim, the son is redeemed.21 If he divides the five selaim among ten priests,22 whether at once or one after the other, he fulfils his obligation.23

ז

כָּתַב הָאָב לַכֹּהֵן שֶׁהוּא חַיָּב לוֹ חֲמִשָּׁה סְלָעִים חַיָּב לִתֵּן לוֹ וּבְנוֹ אֵינוֹ פָּדוּי. נָתַן לוֹ כְּלִי שֶׁאֵינוֹ שָׁוֶה בַּשּׁוּק חֲמִשָּׁה סְלָעִים וְקִבְּלוֹ הַכֹּהֵן בַּחֲמִשָּׁה סְלָעִים הֲרֵי בְּנוֹ פָּדוּי. נָתַן חֲמִשָּׁה סְלָעִים לַעֲשָׂרָה כֹּהֲנִים בֵּין בְּבַת אַחַת בֵּין בָּזֶה אַחַר זֶה יָצָא:

8

If the priest desires to return [what was given for] the redemption to [the father], he may. He should not, however, give it to him with the intent that he return it. If he did so, and [the priest] returned it, his son is not redeemed.24 [Instead,] he must give it to him with the resolution that he is giving him a present without any reservations. Afterwards, if the priest desires to return it, he may return it.25 Similarly, if he gives it to him as a present with the stipulation that it be returned, his son is redeemed.26

ח

רָצָה הַכֹּהֵן לְהַחְזִיר לוֹ הַפִּדְיוֹן מַחְזִיר. וְלֹא יִתֵּן לוֹ הוּא וְדַעְתּוֹ שֶׁיַּחְזִיר. וְאִם עָשָׂה כֵּן וְהֶחְזִיר לוֹ אֵין בְּנוֹ פָּדוּי עַד שֶׁיִּגְמֹר בְּלִבּוֹ לִתֵּן לוֹ מַתָּנָה גְּמוּרָה. וְאִם רָצָה הַכֹּהֵן אַחַר כָּךְ לְהַחְזִיר יַחְזִיר. וְכֵן אִם פֵּרֵשׁ וְנָתַן לוֹ עַל מְנָת לְהַחְזִיר הֲרֵי בְּנוֹ פָּדוּי:

9

The priests and the Levites are exempt from the redemption of their firstborn, as evident from a logical deduction: If they served as the redemption of the Israelites firstborn in the desert,27 certainly, they themselves are exempt.

ט

כֹּהֲנִים וּלְוִיִּם פְּטוּרִים מִפִּדְיוֹן הַבֵּן מִקַּל וָחֹמֶר. אִם פָּטְרוּ שֶׁל יִשְׂרָאֵל בַּמִּדְבָּר דִּין הוּא שֶׁיִּפְטְרוּ עַצְמָן:

10

An Israelite who is born to a woman of the priestly or Levite family28is exempt, for this matter is not dependent on the father, but rather on the mother, 7as [indicated by the phrase]:29 "the first issue of the womb in Israel."

י

יִשְׂרָאֵל הַבָּא מִן הַכֹּהֶנֶת וּמִן הַלְּוִיָּה פָּטוּר. שֶׁאֵין הַדָּבָר תָּלוּי בָּאָב אֶלָּא בָּאֵם שֶׁנֶּאֱמַר פֶּטֶר רֶחֶם בְּיִשְׂרָאֵל:

11

When a woman of the Levite family was impregnated by a gentile, her son is exempt.30 If, however, a woman of the priestly family was impregnated by a gentile, her son is obligated,31 for his mother was disqualified from the priestly family because of relations with the gentile.32

יא

לְוִיָּה הַמְעֻבֶּרֶת מֵעַכּוּ''ם בְּנָהּ פָּטוּר. וְכֹהֶנֶת הַמְעֻבֶּרֶת מֵעַכּוּ''ם בְּנָהּ חַיָּב שֶׁהֲרֵי נִפְסְלָה אִמּוֹ מִן הַכְּהֻנָּה בִּבְעִילַת הָעַכּוּ''ם:

12

When a priest fathers a son who is a challal33 and the father dies within 30 days [of the son's birth], the son is obligated to redeem himself,34because the father did not acquire the redemption.35 If [the father] dies after 30 days [have passed], the son is not obligated to redeem himself, because the father acquired the redemption.36

יב

כֹּהֵן שֶׁנּוֹלַד לוֹ בֶּן חָלָל. מֵת הָאָב בְּתוֹךְ שְׁלֹשִׁים יוֹם הַבֵּן חַיָּב לִפְדּוֹת אֶת עַצְמוֹ. שֶׁלֹּא זָכָה הָאָב בְּפִדְיוֹנוֹ. מֵת אַחַר שְׁלֹשִׁים יוֹם אֵינוֹ חַיָּב הַבֵּן לִפְדּוֹת אֶת עַצְמוֹ. שֶׁהֲרֵי זָכָה הָאָב בְּפִדְיוֹנוֹ:

13

If a maidservant was freed - or a gentile woman converted - while she was pregnant and then she gave birth,37 since he was born in holiness,38 [the child] is obligated [to redeem himself] even though he was not conceived in holiness, as [indicated by] the phrase:39 "the first issue of the womb in Israel." For this child is the first issue of a womb in Israel. If it is not known whether the woman gave birth before she converted or afterwards,40 [we follow the principle:] When one desires to expropriate property from a colleague, the burden of proof is on him.41

יג

הַשִּׁפְחָה שֶׁנִּשְׁתַּחְרְרָה וְכוּתִית שֶׁנִּתְגַּיְּרָה כְּשֶׁהֵן מְעֻבָּרוֹת וְיָלְדוּ. אַף עַל פִּי שֶׁהוֹרָתוֹ שֶׁלֹּא בִּקְדֻשָּׁה הוֹאִיל וְנוֹלַד בִּקְדֻשָּׁה חַיָּב. שֶׁנֶּאֱמַר פֶּטֶר רֶחֶם בְּיִשְׂרָאֵל וַהֲרֵי פֶּטֶר וְרֶחֶם בְּיִשְׂרָאֵל. אֵין יָדוּעַ אִם קֹדֶם שֶׁנִּתְגַּיְּרָה יָלְדָה אוֹ אַחַר שֶׁנִּתְגַּיְּרָה יָלְדָה הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה:

14

When a gentile woman or a maidservant gave birth and then converted or was freed and then gave birth again, [the second child] is exempt,42 as [indicated by] the phrase "the first issue of the womb," and this is not [the woman's] first issue of the womb.43

Similar concepts apply when a son is born after a nefal.44 Whenever the mother is ritually impure due to birth because of a nefal,45a son born afterwards is not considered the first issue of the womb. Whenever a nefal does not cause the mother to be ritually impure due to birth,46 e.g., a woman who miscarries and the issue resembles a fish or a grasshopper,47 a woman who miscarries on the fortieth day [after conception],48 or the like, a son born afterwards is [under obligation] to the priesthood and must be redeemed.

יד

הַכּוּתִית וְהַשִּׁפְחָה שֶׁיָּלְדוּ וְאַחַר כָּךְ נִתְגַּיְּרוּ וְנִשְׁתַּחְרְרוּ וְיָלְדוּ וָלָד אַחֵר הֲרֵי זֶה פָּטוּר שֶׁנֶּאֱמַר (במדבר ג יב) (במדבר יח טו) "פֶּטֶר רֶחֶם" וְאֵין זֶה פֶּטֶר רֶחֶם. וְכֵן הַבָּא אַחַר הַנְּפָלִים כָּל נֵפֶל שֶׁאִמּוֹ טְמֵאָה לֵדָה הַבָּא אַחֲרָיו אֵינוֹ פֶּטֶר רֶחֶם. וְכָל נֵפֶל שֶׁאֵין אִמּוֹ טְמֵאָה לֵדָה כְּמוֹ הַמַּפֶּלֶת כְּמִין דָּגִים וַחֲגָבִים אוֹ הַמַּפֶּלֶת יוֹם אַרְבָּעִים וְכַיּוֹצֵא בָּהֶן הַבָּא אַחֲרָיו בְּכוֹר לַכֹּהֵן וְחַיָּב לִפְדּוֹת:

15

When a fetus in a woman's womb was cut up and removed limb by limb, a son born afterwards is not considered to be "the first issue of her womb."49 When the head of a fetus that was carried for eight months emerged alive50 and then was withdrawn back to the womb where it died - or the head of a stillborn fetus that was carried for nine moths emerged and then was withdrawn - and afterwards the [twin] brother [of the fetus] emerged as [a viable] birth, the viable birth is not considered the first issue of the womb, for [all subsequent births] became exempt with the [emergence of] the head of the first [fetus]. As soon as its forehead emerged, it exempted those born afterwards.51

טו

חָתַךְ הָעֻבָּר בְּמֵעֶיהָ וְהוֹצִיאוֹ אֵיבָר אֵיבָר הַבָּא אַחֲרָיו אֵינוֹ פֶּטֶר רֶחֶם. בֶּן שְׁמוֹנָה חֳדָשִׁים שֶׁהוֹצִיא רֹאשׁוֹ וְהוּא חַי וְהֶחֱזִירוֹ וָמֵת. וְכֵן בֶּן תִּשְׁעָה שֶׁמֵּת וְיָצָא רֹאשׁוֹ וְהֶחֱזִירוֹ וְאַחַר כָּךְ יָצָא אָחִיו וְיָלְדָה. זֶה שֶׁיָּלְדָה אֵינוֹ פֶּטֶר רֶחֶם. שֶׁהֲרֵי נִפְטַר בְּרֹאשׁוֹ שֶׁל רִאשׁוֹן. וּמִשֶּׁתֵּצֵא פַּדַּחְתּוֹ פּוֹטֵר הַבָּא אַחֲרָיו:

16

When a baby is born by Caesarian section, both it and the next birth are exempt: the first because it did not emerge from the womb,52 and the second, because it was preceded by another birth.53

טז

יוֹצֵא דֹּפֶן וְהַבָּא אַחֲרָיו כְּדַרְכּוֹ שְׁנֵיהֶם פְּטוּרִים. הָרִאשׁוֹן לְפִי שֶׁלֹּא יָצָא מִן הָרֶחֶם וְהַשֵּׁנִי מִפְּנֵי שֶׁקְּדָמוֹ אַחֵר:

17

When does the obligation for redemption take effect? When the baby completes 30 days of life,54 as [Numbers 18:16] states: "And those to be redeemed should be redeemed from the age of a month." If the son died within the thirty days - even on the thirtieth day - or it became mortally ill,55 there is no obligation [to pay the priest] five selaim.56 If he gave the priest [the money for] the redemption beforehand, he should return it.57 If the baby died after its thirtieth day, the father is obligated to redeem him.58 If he did not give [the money to the priest], he should.

יז

מֵאֵימָתַי יִתְחַיֵּב בְּפִדְיוֹן. מִשֶּׁיַּשְׁלִים שְׁלֹשִׁים יוֹם שֶׁנֶּאֱמַר (במדבר יח טז) "וּפְדוּיָו מִבֶּן חֹדֶשׁ תִּפְדֶּה". מֵת הַבֵּן בְּתוֹךְ שְׁלֹשִׁים וַאֲפִלּוּ בְּיוֹם שְׁלֹשִׁים. וְכֵן אִם נַעֲשָׂה טְרֵפָה. אֵינוֹ חַיָּב בַּחֲמִשָּׁה סְלָעִים. וְאִם הִקְדִּים וְנָתַן לַכֹּהֵן יַחְזִיר לוֹ הַפִּדְיוֹן. [וְאִם מֵת אַחַר שְׁלֹשִׁים יוֹם חַיָּב בְּפִדְיוֹן] וְאִם לֹא נָתַן יִתֵּן:

18

[The following rules apply when] one redeems his son within 30 days of his birth: If he tells [the priest]: "I am redeeming him at this time," his son is not redeemed.59 If he tells him that [the gift should take effect] after 30 days, his son is redeemed even if the coins no longer exist after 30 days.60

יח

מִי שֶׁפָּדָה בְּנוֹ בְּתוֹךְ שְׁלֹשִׁים יוֹם אִם אָמַר לוֹ מֵעַכְשָׁו אֵין בְּנוֹ פָּדוּי. וְאִם אָמַר לוֹ לְאַחַר שְׁלֹשִׁים יוֹם בְּנוֹ פָּדוּי וְאַף עַל פִּי שֶׁאֵין הַמָּעוֹת קַיָּמִין לְאַחַר שְׁלֹשִׁים יוֹם:

19

If there is a doubt whether a son is obligated to be redeemed or not, he is exempt. [The rationale is that when] one desires to expropriate property from a colleague, the burden of proof is on him.61 If a father dies within 30 days [of his son's birth], we operate under the assumption that the son was not redeemed unless he brings proof from his father that he redeemed him62 before he died. If the father died after 30 days [following the son's birth], we operate under the assumption that he was redeemed63 unless he informed us that he was not redeemed.64

יט

מִי שֶׁהוּא סָפֵק אִם חַיָּב בְּפִדְיוֹן אוֹ לֹא הֲרֵי זֶה פָּטוּר שֶׁהַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה. מֵת הָאָב בְּתוֹךְ שְׁלֹשִׁים יוֹם הֲרֵי הַבֵּן בְּחֶזְקַת שֶׁלֹּא נִפְדָּה עַד שֶׁיָּבִיא רְאָיָה מֵאָבִיו שֶׁפָּדָהוּ קֹדֶם שֶׁיָּמוּת. מֵת הָאָב לְאַחַר שְׁלֹשִׁים יוֹם הֲרֵי הוּא בְּחֶזְקַת פָּדוּי עַד שֶׁיּוֹדִיעוּהוּ שֶׁלֹּא נִפְדָּה:

20

When a person's wife has never given birth and she gives birth to a male and a female, but it is not known which emerged first,65 there is no obligation to give the priest anything.66

If she gave birth to two males, even if it is not known which is the firstborn, [the father] must give five selaim to the priest.67 If one of them dies within 30 days, [the father] is exempt, [based on the principle, when] one desires to expropriate property from a colleague, the burden of proof is on him].68 If the father died - whether he died within 30 days of the birth of his sons or afterwards, whether the sons divided his estate69 or not - five selaim should be given from the estate to the priest, because an obligation was already established upon the estate.

כ

מִי שֶׁלֹּא בִּכְּרָה אִשְׁתּוֹ וְיָלְדָה זָכָר וּנְקֵבָה וְאֵין יָדוּעַ אֵי זֶה מֵהֶן יָצָא רִאשׁוֹן אֵין כָּאן לַכֹּהֵן כְּלוּם. יָלְדָה שְׁנֵי זְכָרִים אַף עַל פִּי שֶׁאֵין יָדוּעַ אֵי זֶה מֵהֶן הַבְּכוֹר נוֹתֵן חֲמִשָּׁה סְלָעִים לַכֹּהֵן. מֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלֹשִׁים יוֹם פָּטוּר שֶׁהַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה. מֵת הָאָב בֵּין בְּתוֹךְ שְׁלֹשִׁים יוֹם בֵּין אַחַר שְׁלֹשִׁים יוֹם. בֵּין שֶׁלֹּא חָלְקוּ הָאַחִים בֵּין שֶׁחָלְקוּ. יִנָּתֵן מִן הַנְּכָסִים חֲמִשָּׁה סְלָעִים לַכֹּהֵן שֶׁכְּבָר נִתְחַיְּבוּ הַנְּכָסִים:

21

[The following rules apply when a man has] two wives who have not yet given birth and they give birth to two sons and [the father] gives ten selaim to the priest [within 30 days of their birth].70 If one dies within 30 days and he had given [the ten selaim] to one priest, he should return five selaim to him.71 If he gave the money to two priests,72 he cannot expropriate the money from them, since he did not specify which son he is redeeming and each can tell him: "Have my colleague refund you."73

כא

שְׁתֵּי נָשָׁיו שֶׁלֹּא בִּכְּרוּ וְיָלְדוּ שְׁנֵי זְכָרִים נוֹתֵן עֲשָׂרָה סְלָעִים לַכֹּהֵן. מֵת אֶחָד מֵהֶן בְּתוֹךְ שְׁלֹשִׁים יוֹם אִם לְכֹהֵן אֶחָד נָתַן יַחְזִיר לוֹ חֲמִשָּׁה סְלָעִים. וְאִם לִשְׁנֵי כֹּהֲנִים נָתַן אֵינוֹ יָכוֹל לְהוֹצִיא מֵהֶן שֶׁהֲרֵי לֹא צִיֵּן פִּדְיוֹן זֶה עַל בֵּן זֶה. וְכָל אֶחָד מֵהֶן יָכוֹל לוֹמַר הַחֲזִיר מֵחֲבֵרִי:

22

When a man has two wives who have not given birth yet and they give birth to a male and a female or two males and a female [and it is not known which mother gave birth to which child and which is the order of the children's births], he should give five selaim to a priest. [The rationale is that] it is impossible that among them there will not be one male who is the first issue of the womb.74

כב

שְׁתֵּי נָשָׁיו שֶׁלֹּא בִּכְּרוּ שֶׁיָּלְדוּ זָכָר וּנְקֵבָה אוֹ שְׁנֵי זְכָרִים וּנְקֵבָה נוֹתֵן חֲמִשָּׁה סְלָעִים לַכֹּהֵן. שֶׁאִי אֶפְשָׁר שֶׁלֹּא יִהְיֶה זָכָר אֶחָד מֵהֶן פֶּטֶר רֶחֶם:

23

[In the above situation, if the women] give birth to two females and a male or two males and two females and it is not known which was born first, the priest is not entitled to anything. For [with regard to each mother], it is possible to say a female was born first and then a male.75

כג

יָלְדוּ שְׁתֵּי נְקֵבוֹת וְזָכָר. אוֹ שְׁנֵי זְכָרִים וּשְׁתֵּי נְקֵבוֹת. וְאֵין יָדוּעַ אֵי זֶה נוֹלַד רִאשׁוֹן. אֵין כָּאן לַכֹּהֵן כְּלוּם שֶׁאֲנִי אוֹמֵר נְקֵבָה נוֹלְדָה תְּחִלָּה וְאַחֲרֶיהָ זָכָר:

24

[When a man has] two wives, one who has already given birth and one who has not yet given birth, and they give birth to two sons who become mixed together, he must give five selaim to a priest.76 If one of the sons dies within thirty days, the father is exempt.77 If the father died,78 five selaim should be paid from his estate.79

כד

שְׁתֵּי נָשָׁיו אַחַת בִּכְּרָה וְאַחַת לֹא בִּכְּרָה וְיָלְדוּ שְׁנֵי זְכָרִים וְנִתְעָרְבוּ. נוֹתֵן חֲמִשָּׁה סְלָעִים לַכֹּהֵן. מֵת אֶחָד מֵהֶם בְּתוֹךְ שְׁלֹשִׁים יוֹם הָאָב פָּטוּר. מֵת הָאָב יִנָּתֵן מִן הַנְּכָסִים חֲמִשָּׁה סְלָעִים:

25

[In the above situation, if the two wives] gave birth to a male and a female or two males and a female, the priest is not entitled to anything. For it is possible to say that the woman who did not give birth yet gave birth to a female first and then a male and the one who had given birth already gave birth to a male.80

כה

יָלְדוּ זָכָר וּנְקֵבָה אוֹ שְׁנֵי זְכָרִים וּנְקֵבָה אֵין כָּאן לַכֹּהֵן כְּלוּם. שֶׁאֲנִי אוֹמֵר זוֹ שֶׁלֹּא בִּכְּרָה יָלְדָה נְקֵבָה תְּחִלָּה וְאַחֲרֶיהָ זָכָר וְזוֹ שֶׁבִּכְּרָה יָלְדָה זָכָר:

26

When there are two men who have wives who had not yet given birth and they both gave birth to males and they became mixed together,81 each father must give five selaim.

[The following rules apply if] they both gave [that amount] within thirty days and then one of the sons died within that time. If they gave the money to two priests, they cannot expropriate it from them.82 If they both gave it to the same priest, one should write a document giving power of attorney to the other and then the one with power of attorney should expropriate five selaim from the priest.83

כו

שְׁתֵּי נָשִׁים שֶׁל שְׁנֵי אֲנָשִׁים שֶׁלֹּא בִּכְּרוּ וְיָלְדוּ שְׁנֵי זְכָרִים וְנִתְעָרְבוּ זֶה נוֹתֵן חֲמִשָּׁה סְלָעִים וְזֶה נוֹתֵן חֲמִשָּׁה סְלָעִים. נָתְנוּ וְאַחַר כָּךְ מֵת אֶחָד מִן הַבָּנִים בְּתוֹךְ שְׁלֹשִׁים יוֹם. אִם לִשְׁנֵי כֹּהֲנִים נָתְנוּ אֵינָן יְכוֹלִין לְהוֹצִיא מִיָּדָן. וְאִם לְכֹהֵן אֶחָד נָתְנוּ כּוֹתֵב אֶחָד מֵהֶן לַחֲבֵרוֹ הַרְשָׁאָה וְיֵלֵךְ זֶה בְּהַרְשָׁאָה וְיַחְזִיר מִן הַכֹּהֵן חֲמִשָּׁה סְלָעִים:

27

[In the above situation, if the women] gave birth to a male and a female and they became mixed together, the fathers are exempt84 and the son is obligated to redeem himself.85 Similar [laws apply when] a woman who has not given birth previously does not wait after [being divorced from] her [first] husband three months [before marrying] and gives birth [to a child, whose lineage is doubtful]. It is not known whether he is the first [husband's] son having been born after nine months or the last husband's son, having been born after seven. Both fathers are exempt86 and the son is obligated to redeem himself.87

כז

יָלְדוּ זָכָר וּנְקֵבָה וְנִתְעָרְבוּ הָאָבוֹת פְּטוּרִין וְהַבֵּן חַיָּב לִפְדּוֹת אֶת עַצְמוֹ. וְכֵן מְבַכֶּרֶת שֶׁלֹּא שָׁהֲתָה אַחַר בַּעְלָהּ שְׁלֹשָׁה חֳדָשִׁים וְיָלְדָה וְאֵין יָדוּעַ אִם בֶּן תִּשְׁעָה לָרִאשׁוֹן אוֹ בֶּן שִׁבְעָה לָאַחֲרוֹן שְׁנֵיהֶן פְּטוּרִין. וְהַבֵּן חַיָּב לִפְדּוֹת אֶת עַצְמוֹ:

28

[In the above situation, if the women] gave birth to two females and a male or two females and two males, the priest is not entitled to anything.88

כח

יָלְדוּ שְׁתֵּי נְקֵבוֹת וְזָכָר אוֹ שְׁתֵּי נְקֵבוֹת וּשְׁנֵי זְכָרִים אֵין כָּאן לַכֹּהֵן כְּלוּם:

29

[The following laws apply when] there are two wives of two men and one gave birth previously and one did not [and they gave birth and the infants became mixed together]. If they gave birth to two males, the father whose wife had not given birth previously must give five selaim to a priest.89 If they gave birth to a male and a female, the priest does not receive anything.90

כט

שְׁתֵּי נָשִׁים שֶׁל שְׁנֵי אֲנָשִׁים אַחַת בִּכְּרָה וְאַחַת לֹא בִּכְּרָה וְיָלְדוּ שְׁנֵי זְכָרִים. זֶה שֶׁלֹּא בִּכְּרָה אִשְׁתּוֹ נוֹתֵן חָמֵשׁ סְלָעִים לַכֹּהֵן. יָלְדוּ זָכָר וּנְקֵבָה אֵין כָּאן לַכֹּהֵן כְּלוּם:

30

[In the above situation, if the women] gave birth to two males and a female, the man whose wife had not given birth previously should give five selaim. The rationale is that his exemption implies a compounded doubt. For if his wife gave birth to a male only, he is obligated. And if she gave birth to a male and a female, he is obligated unless she gave birth to the female first. Since the probability of this is distant, he should give the money for the redemption.91

ל

יָלְדוּ שְׁנֵי זְכָרִים וּנְקֵבָה זֶה שֶׁלֹּא בִּכְּרָה אִשְׁתּוֹ נוֹתֵן חֲמִשָּׁה סְלָעִים. שֶׁלֹּא נִפְטַר אֶלָּא בִּשְׁנֵי סְפֵקוֹת אִם אִשְׁתּוֹ יָלְדָה זָכָר בִּלְבַד חַיָּב וְאִם הִיא יָלְדָה הַזָּכָר וְהַנְּקֵבָה חַיָּב אֶלָּא אִם כֵּן יָלְדָה נְקֵבָה תְּחִלָּה. וְהוֹאִיל וְהַדָּבָר רָחוֹק יִתֵּן פִּדְיוֹנוֹ: