הַחוֹלֵץ לִיבִמְתּוֹ, וְנִמְצֵאת מְעֻבֶּרֶת וְיָלָדָה, בִּזְמַן שֶׁהַוָּלָד שֶׁל קְיָמָא, הוּא מֻתָּר בִּקְרוֹבוֹתֶיהָ, וְהִיא מֻתֶּרֶת בִּקְרוֹבָיו, וְלֹא פְסָלָהּ מִן הַכְּהֻנָּה. אֵין הַוָּלָד שֶׁל קְיָמָא, הוּא אָסוּר בִּקְרוֹבוֹתֶיהָ, וְהִיא אֲסוּרָה בִקְרוֹבָיו, וּפְסָלָהּ מִן הַכְּהֻנָּה:
[If] an individual underwent Chalitzah [the ceremony releasing the widow of a childless man from the obligation of Levirate marriage] from his Yevama [a woman whose husband died childless and whose brother-in-law must marry or dismiss her], and she was [subsequently] found to be pregnant and bore [a child]: If the child will live [for example, he was born after a full period of gestation] he [the Yavam - one upon whom has fallen the obligation to perform Levirate marriage] is permitted to [marry] her relatives, and she is permitted to his relatives, nor is she disqualified [from marrying] a priest. [If] the child will not [necessarily] live [for example, he is premature] he [the Yavam] is forbidden to her relatives, and she is forbidden to his relatives, and she is disqualified [from marrying] a priest.
הַכּוֹנֵס אֶת יְבִמְתּוֹ, וְנִמְצֵאת מְעֻבֶּרֶת וְיָלָדָה, בִּזְמַן שֶׁהַוָּלָד שֶׁל קְיָמָא, יוֹצִיא וְחַיָּבִין בַּקָּרְבָּן. וְאִם אֵין הַוָּלָד שֶׁל קְיָמָא, יְקַיֵּם. סָפֵק בֶּן תִּשְׁעָה לָרִאשׁוֹן, סָפֵק בֶּן שִׁבְעָה לָאַחֲרוֹן, יוֹצִיא וְהַוָּלָד כָּשֵׁר, וְחַיָּבִין בְּאָשָׁם תָּלוּי:
[If] an individual married his Yevama and she was [subsequently] found to be pregnant and bore [a child]: If the child will live, he must divorce [her] and they are liable for a sacrifice [for having relations]; but if the child will not live, he may maintain her [as a wife]. [If it is] uncertain whether the child was born [after] nine months from the first [husband], or [after] seven months from the second [lit. last husband], he divorces her, but the child is legitimate, and they [both] are liable for an Asham Talui [a guilt-offering brought upon possible commission of a sin].
שׁוֹמֶרֶת יָבָם שֶׁנָּפְלוּ לָהּ נְכָסִים, מוֹדִים בֵּית שַׁמַּאי וּבֵית הִלֵּל שֶׁמּוֹכֶרֶת, וְנוֹתֶנֶת, וְקַיָּם. מֵתָה, מַה יַּעֲשׂוּ בִכְתֻבָּתָהּ וּבַנְּכָסִים הַנִּכְנָסִים וְיוֹצְאִין עִמָּהּ, בֵּית שַׁמַּאי אוֹמְרִים, יַחֲלֹקוּ יוֹרְשֵׁי הַבַּעַל עִם יוֹרְשֵׁי הָאָב. וּבֵית הִלֵּל אוֹמְרִים, נְכָסִים בְּחֶזְקָתָן, כְּתֻבָּה בְּחֶזְקַת יוֹרְשֵׁי הַבַּעַל, נְכָסִים הַנִּכְנָסִים וְיוֹצְאִים עִמָּהּ בְּחֶזְקַת יוֹרְשֵׁי הָאָב:
[If] a Shomeret Yavam [the widow of a childless man whose brother-in-law has not yet married her nor released her from the obligation of Levirate marriage] inherits property Beit Shammai and Beit Hillel agree that she may sell it or give it away and that [such a transaction] stands. [If a Shomeret Yavam] dies, what should they do with her Ketubah[a monetary settlement payable to a woman upon divorce or the death of her husband] and with the property that comes in with her [upon marriage] and goes out with her [upon divorce]? Beit Shammai say: The inheritors of the husband and the inheritors of the father divide it; but Beit Hillel say: The [usufruct] property goes to them [both groups], the Ketubah goes to the inheritors of the husband, and the property that comes in and goes out with her goes to the father's inheritors.
כְּנָסָהּ, הֲרֵי הִיא כְאִשְׁתּוֹ לְכָל דָּבָר, וּבִלְבַד שֶׁתְּהֵא כְתֻבָּתָהּ עַל נִכְסֵי בַעְלָהּ הָרִאשׁוֹן:
[Once the Yavam] has married her [the Yevama] she is considered his wife in every respect, except that her Ketubah is taken from her first husband's estate.
מִצְוָה בַגָּדוֹל לְיַבֵּם. לֹא רָצָה, מְהַלְּכִין עַל כָּל הָאַחִין. לֹא רָצוּ, חוֹזְרִין אֵצֶל גָּדוֹל וְאוֹמְרִים לוֹ, עָלֶיךָ מִצְוָה, אוֹ חֲלֹץ אוֹ יַבֵּם:
It is the obligation for the eldest brother to perform Yibum [Levirate marriage wherein a man weds his childless brother's widow]. [If] he is unwilling they go to each of the brothers; if they are unwilling they return to the eldest brother and say to him, "The obligation is incumbent upon you - either undergo Chalitzah or perform Yibum."
תָּלָה בַקָּטָן עַד שֶׁיַּגְדִּיל, אוֹ בַגָּדוֹל עַד שֶׁיָּבֹא מִמְּדִינַת הַיָּם, אוֹ בַחֵרֵשׁ, אוֹ בַשּׁוֹטֶה, אֵין שׁוֹמְעִין לוֹ, אֶלָּא אוֹמְרִים לוֹ, עָלֶיךָ מִצְוָה, אוֹ חֲלֹץ אוֹ יַבֵּם:
If he delays his decision [arguing that the woman should wait] until the younger brother grows up, or until an older brother arrives from overseas, or until a brother who is a deaf-mute or a shoteh [recovers], they do not heed him, but they say to him, "The obligation is incumbent upon you - either undergo Chalitzah or perform Yibum."
הַחוֹלֵץ לִיבִמְתּוֹ, הֲרֵי הוּא כְאֶחָד מִן הָאַחִין לַנַּחֲלָה. וְאִם יֶשׁ שָׁם אָב, נְכָסִים שֶׁל אָב. הַכּוֹנֵס אֶת יְבִמְתּוֹ, זָכָה בַנְּכָסִים שֶׁל אָחִיו. רַבִּי יְהוּדָה אוֹמֵר, בֵּין כָּךְ וּבֵין כָּךְ, אִם יֶשׁ שָׁם אָב, נְכָסִים שֶׁל אָב. הַחוֹלֵץ לִיבִמְתּוֹ, הוּא אָסוּר בִּקְרוֹבוֹתֶיהָ, וְהִיא אֲסוּרָה בִקְרוֹבָיו. הוּא אָסוּר בְּאִמָּהּ, וּבְאֵם אִמָּהּ, וּבְאֵם אָבִיהָ, וּבְבִתָּהּ, וּבְבַת בִּתָּהּ, וּבְבַת בְּנָהּ, וּבַאֲחוֹתָהּ בִּזְמַן שֶׁהִיא קַיֶּמֶת. וְהָאַחִין מֻתָּרִין. וְהִיא אֲסוּרָה בְאָבִיו, וּבַאֲבִי אָבִיו, וּבִבְנוֹ, וּבְבֶן בְּנוֹ, בְּאָחִיו, וּבְבֶן אָחִיו. מֻתָּר אָדָם בִּקְרוֹבַת צָרַת חֲלוּצָתוֹ, וְאָסוּר בְּצָרַת קְרוֹבַת חֲלוּצָתוֹ:
[If] one has undergone Chalitzah from his Yevama he [remains] on equal footing with his brothers with respect to the inheritance [of his deceased brother]; but if there is a father [he is still alive] the estate is the father's. If one marries his Yevama he acquires his brother's estate. Rabbi Yehudah says: In either case - if there is a father the estate is the father's. [If] one has undergone Chalitzah from his Yevama, he is forbidden to her relatives and she is forbidden to his relatives. He is forbidden to her mother, and to her mother's mother, and to her father's mother, and to her daughter, and to her daughter's daughter, and to her son's daughter, and to her sister as long as she [the Yevama] is alive. The brothers [of the Yavam] are permitted [to her relatives]. And she is forbidden to his father, and to his father's father, and to his son, and to his son's son, and to his brother, and to his brother's son. A man is permitted to the relative of his Chalutzah's [a woman who performs Chalitzah] rival, but is forbidden to the rival of his Chalutzah's relative.
הַחוֹלֵץ לִיבִמְתּוֹ, וְנָשָׂא אָחִיו אֶת אֲחוֹתָהּ, וָמֵת, חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. וְכֵן הַמְגָרֵשׁ אֶת אִשְׁתּוֹ, וְנָשָׂא אָחִיו אֶת אֲחוֹתָהּ, וָמֵת, הֲרֵי זוֹ פְּטוּרָה מִן הַחֲלִיצָה וּמִן הַיִּבּוּם:
[If] one has undergone Chalitzah from his Yevama and his brother marries her sister and he [the brother] dies, she performs Chalitzah but does not undergo Yibum. And similarly [if] one divorces his wife, and his brother marries her sister and he [the brother] dies, she is exempt from Chalitzah and from Yibum.
שׁוֹמֶרֶת יָבָם שֶׁקִּדֵּשׁ אָחִיו אֶת אֲחוֹתָהּ, מִשּׁוּם רַבִּי יְהוּדָה בֶן בְּתֵירָא אָמְרוּ, אוֹמְרִים לוֹ, הַמְתֵּן עַד שֶׁיַּעֲשֶׂה אָחִיךָ הַגָּדוֹל מַעֲשֶׂה. חָלַץ לָהּ אָחִיו, אוֹ כְנָסָהּ, יִכְנֹס אֶת אִשְׁתּוֹ. מֵתָה הַיְּבָמָה, יִכְנֹס אֶת אִשְׁתּוֹ. מֵת יָבָם, יוֹצִיא אֶת אִשְׁתּוֹ בְגֵט, וְאֵשֶׁת אָחִיו בַּחֲלִיצָה:
[If] the brother [of the deceased] betroths the sister of the Shomeret Yavam, they said in the name of Rabbi Yehudah ben Beteira: They say to him, "Wait until your older brother proceeds to act." [If] his brother underwent Chalitzah from her or married her, he may marry his wife [the sister]. [If] the Yevama dies he may marry his wife [the sister]. [If] the Yavam dies, he must divorce his wife [the sister] with a bill of divorce and undergo Chalitzah from his brother's wife.
הַיְבָמָה לֹא תַחֲלֹץ וְלֹא תִתְיַבֵּם, עַד שֶׁיֶּשׁ לָהּ שְׁלֹשָׁה חֳדָשִׁים. וְכֵן כָּל שְׁאָר הַנָּשִׁים לֹא יִתְאָרְסוּ וְלֹא יִנָּשְׂאוּ, עַד שֶׁיִּהְיוּ לָהֶן שְׁלֹשָׁה חֳדָשִׁים. אֶחָד בְּתוּלוֹת וְאֶחָד בְּעוּלוֹת, אֶחָד גְּרוּשׁוֹת וְאֶחָד אַלְמָנוֹת, אֶחָד נְשׂוּאוֹת וְאֶחָד אֲרוּסוֹת. רַבִּי יְהוּדָה אוֹמֵר, הַנְּשׂוּאוֹת יִתְאָרְסוּ, וְהָאֲרוּסוֹת יִנָּשְׂאוּ, חוּץ מִן הָאֲרוּסוֹת שֶׁבִּיהוּדָה, מִפְּנֵי שֶׁלִּבּוֹ גַּס בָּהּ. רַבִּי יוֹסֵי אוֹמֵר, כָּל הַנָּשִׁים יִתְאָרְסוּ, חוּץ מִן הָאַלְמָנָה, מִפְּנֵי הָאִבּוּל:
A Yevama should not perform Chalitzah or accept Yibum until three months have passed [following her husband's death]. And all other women should not become betrothed, and should not be married until three months have passed. [This applies to all women] regardless of whether they were virgins or not virgins, or whether they were divorced or were widowed, or whether they were married or betrothed. Rabbi Yehudah says: Women who had been married may become betrothed [without waiting], and women who were betrothed may get married, save for a betrothed woman in [the region of] Judah since there he is intimate with her. Rabbi Yose says: All women may become betrothed [without waiting] save for a widow because of the mourning.
אַרְבָּעָה אַחִין נְשׂוּאִין אַרְבַּע נָשִׁים, וָמֵתוּ, אִם רָצָה הַגָּדוֹל שֶׁבָּהֶם לְיַבֵּם אֶת כֻּלָּן, הָרְשׁוּת בְּיָדוֹ. מִי שֶׁהָיָה נָשׂוּי לִשְׁתֵּי נָשִׁים, וָמֵת, בִּיאָתָהּ אוֹ חֲלִיצָתָהּ שֶׁל אַחַת מֵהֶן פּוֹטֶרֶת צָרָתָהּ. הָיְתָה אַחַת כְּשֵׁרָה, וְאַחַת פְּסוּלָה, אִם הָיָה חוֹלֵץ, חוֹלֵץ לַפְּסוּלָה. וְאִם הָיָה מְיַבֵּם, מְיַבֵּם לַכְּשֵׁרָה:
[If] four brothers marry four women and [all] die, the eldest [among other surviving brothers] he has the right to perform Yibum for all them [the widows] if he so wishes. If one was married to two wives and died, relations [for Yibum] or Chalitzah with one of them exempts her rival. [If] one is eligible and one is ineligible, [then] if [he chooses] to undergo Chalitzah he undergoes Chalitzah from the ineligible woman; and if [he chooses] to perform Yibum he performs Yibum with the eligible woman.
הַמַּחֲזִיר גְּרוּשָׁתוֹ, וְהַנּוֹשֵׂא חֲלוּצָתוֹ, וְהַנּוֹשֵׂא קְרוֹבַת חֲלוּצָתוֹ, יוֹצִיא, וְהַוָּלָד מַמְזֵר, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, אֵין הַוָּלָד מַמְזֵר. וּמוֹדִים בְּנוֹשֵׂא קְרוֹבַת גְּרוּשָׁתוֹ, שֶׁהַוָּלָד מַמְזֵר:
[If] one re-marries his divorced wife, or [if] one marries his one Chalutzah [after performing Chalitzah], or [if] one marries the relative of his Chalutzah, he must divorce the woman, and any child [resulting from the union] is a Mamzer [the offspring of a severely prohibited union between a Jewish man and woman], these are the words of Rabbi Akiva; but the Sages say the child is not a Mamzer. And they agree that [if] one marries the relative of his divorced wife, the child is a Mamzer.
אֵיזֶהוּ מַמְזֵר, כָּל שְׁאֵר בָּשָׂר שֶׁהוּא בְלֹא יָבֹא דִּבְרֵי רַבִּי עֲקִיבָא. שִׁמְעוֹן הַתִּימְנִי אוֹמֵר, כָּל שֶׁחַיָּבִין עָלָיו כָּרֵת בִּידֵי שָׁמַיִם. וַהֲלָכָה כִדְבָרָיו. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, כָּל שֶׁחַיָּבִים עָלָיו מִיתַת בֵּית דִּין. אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי, מָצָאתִי מְגִלַּת יֻחֲסִין בִּירוּשָׁלַיִם וְכָתוּב בָּהּ, אִישׁ פְּלוֹנִי מַמְזֵר מֵאֵשֶׁת אִישׁ, לְקַיֵּם דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. אִשְׁתּוֹ שֶׁמֵּתָה, מֻתָּר בַּאֲחוֹתָהּ. גֵּרְשָׁהּ וָמֵתָה, מֻתָּר בַּאֲחוֹתָהּ. נִשֵּׂאת לְאַחֵר וָמֵתָה, מֻתָּר בַּאֲחוֹתָהּ. יְבִמְתּוֹ שֶׁמֵּתָה, מֻתָּר בַּאֲחוֹתָהּ. חָלַץ לָהּ וָמֵתָה, מֻתָּר בַּאֲחוֹתָהּ:
Who is a Mamzer? [Relations with] any close relative subject to "He shall not enter" (Devarim 23:3) [produces a Mamzer], these are the words of Rabbi Akiva. Shimon HaTimni says: [Relations with] anyone with whom one is liable to Karet [excision] at the hands of Heaven [produces a Mamzer], and the law follows his approach. Rabbi Yehoshua says: [Relations with] anyone with whom one is liable to capital punishment [produces a Mamzer]. Rabbi Shimon ben Azzai said: I found a genealogical scroll in Jerusalem and [the following] was written in it: So-and-so is a Mamzer [as the product of a forbidden union with] a married woman, which supports the position of Rabbi Yehoshua. If one's wife died, he is permitted to her sister; if one divorced [his wife] and she died, he is permitted to her sister. If she [his former wife] married another man and then died, he is permitted to her sister. [If] his Yevama died, he is permitted to her sister. [If] he underwent Chalitzah from her and she died, he is permitted to her sister.