halitzah

If a boy of the age of nine years and one day had intercourse with his sister-in-law, and after he had come of age he married another woman and then died, if he had not known the first woman after he had become of age, the first one must have halitzah but may not be taken in yibbum, while the second may either have halitzah or yibbum. Rabbi Shimon says: [the yavam] may perform yibbum with whichever one he wants, and he must perform halitzah for the other [woman]. [The same law applies] whether he is of the age of nine years and one day, or whether he is of the age of twenty years but had not produced two pubic hairs.

If a boy of the age of nine years and one day had intercourse with his sister-in-law, and after he had come of age he married another woman and then died, if he had not known the first woman after he had become of age, the first one must have halitzah but may not be taken in yibbum, while the second may either have halitzah or yibbum. Rabbi Shimon says: [the yavam] may perform yibbum with whichever one he wants, and he must perform halitzah for the other [woman]. [The same law applies] whether he is of the age of nine years and one day, or whether he is of the age of twenty years but had not produced two pubic hairs.

If a boy of the age of nine years and one day had intercourse with his sister-in-law, and after he had come of age he married another woman and then died, if he had not known the first woman after he had become of age, the first one must have halitzah but may not be taken in yibbum, while the second may either have halitzah or yibbum. Rabbi Shimon says: [the yavam] may perform yibbum with whichever one he wants, and he must perform halitzah for the other [woman]. [The same law applies] whether he is of the age of nine years and one day, or whether he is of the age of twenty years but had not produced two pubic hairs.

The sons of a female convert who converted with her do not perform halitzah or yibbum, even if the one was not conceived in holiness but was born in holiness, and the other was both conceived and born in holiness. So also [is the law] where the sons of a female slave were freed together with her.

If the children of five women were mixed up and, when these mixed up children grew up, they took wives and then died, four perform halitzah for one [of the widows] and one contracts with her yibbum. [Then] he and three [brothers] perform halitzah to [another one of the widows] and one has with her yibbum. Thus every one [of the widows] has halitzah four times and yibbum once.

If the children of five women were mixed up and, when these mixed up children grew up, they took wives and then died, four perform halitzah for one [of the widows] and one contracts with her yibbum. [Then] he and three [brothers] perform halitzah to [another one of the widows] and one has with her yibbum. Thus every one [of the widows] has halitzah four times and yibbum once.

If the children of five women were mixed up and, when these mixed up children grew up, they took wives and then died, four perform halitzah for one [of the widows] and one contracts with her yibbum. [Then] he and three [brothers] perform halitzah to [another one of the widows] and one has with her yibbum. Thus every one [of the widows] has halitzah four times and yibbum once.

If the child of a woman was mixed up with the child of her daughter-in-law and the mixed-up children grew up and married women and then died, the [other] sons of the daughter-in-law perform halitzah but may not contract yibbum, for it is uncertain whether she is the wife of his brother or the wife of his father’s brother. The [other] sons of the older woman either perform halitzah or yibbum, since the only doubt is whether she is the wife of his brother or the wife of his brother’s son. If the not-mixed-up sons died then [with respect to the widows of the sons of the older woman] the mixed-up sons perform halitzah and may not have yibbum, since it is uncertain whether she is the wife of his brother or the wife of his father’s brother; [With respect to the widows] of the sons of the daughter-in-law one performs halitzah and the other [may] have yibbum.

If the child of a woman was mixed up with the child of her daughter-in-law and the mixed-up children grew up and married women and then died, the [other] sons of the daughter-in-law perform halitzah but may not contract yibbum, for it is uncertain whether she is the wife of his brother or the wife of his father’s brother. The [other] sons of the older woman either perform halitzah or yibbum, since the only doubt is whether she is the wife of his brother or the wife of his brother’s son. If the not-mixed-up sons died then [with respect to the widows of the sons of the older woman] the mixed-up sons perform halitzah and may not have yibbum, since it is uncertain whether she is the wife of his brother or the wife of his father’s brother; [With respect to the widows] of the sons of the daughter-in-law one performs halitzah and the other [may] have yibbum.

If the child of a woman was mixed up with the child of her daughter-in-law and the mixed-up children grew up and married women and then died, the [other] sons of the daughter-in-law perform halitzah but may not contract yibbum, for it is uncertain whether she is the wife of his brother or the wife of his father’s brother. The [other] sons of the older woman either perform halitzah or yibbum, since the only doubt is whether she is the wife of his brother or the wife of his brother’s son. If the not-mixed-up sons died then [with respect to the widows of the sons of the older woman] the mixed-up sons perform halitzah and may not have yibbum, since it is uncertain whether she is the wife of his brother or the wife of his father’s brother; [With respect to the widows] of the sons of the daughter-in-law one performs halitzah and the other [may] have yibbum.

If the child of a woman was mixed up with the child of her daughter-in-law and the mixed-up children grew up and married women and then died, the [other] sons of the daughter-in-law perform halitzah but may not contract yibbum, for it is uncertain whether she is the wife of his brother or the wife of his father’s brother. The [other] sons of the older woman either perform halitzah or yibbum, since the only doubt is whether she is the wife of his brother or the wife of his brother’s son. If the not-mixed-up sons died then [with respect to the widows of the sons of the older woman] the mixed-up sons perform halitzah and may not have yibbum, since it is uncertain whether she is the wife of his brother or the wife of his father’s brother; [With respect to the widows] of the sons of the daughter-in-law one performs halitzah and the other [may] have yibbum.

If a woman did not wait three months after [separation from] her husband, and married again and gave birth [to a son], and it is unknown whether it is a nine-months child by the first husband or a seven-months child by the second, if she had other sons by the first husband and other sons by the second, these must perform halitzah but may not contract yibbum. So too he, with their widows performs halitzah but may not contract yibbum. If he had brothers by the first and also brothers by the second, but not by the same mother, he may either perform halitzah or contract yibbum, But as for them, one performs halitzah and the other may [then] contract yibbum.

If a woman did not wait three months after [separation from] her husband, and married again and gave birth [to a son], and it is unknown whether it is a nine-months child by the first husband or a seven-months child by the second, if she had other sons by the first husband and other sons by the second, these must perform halitzah but may not contract yibbum. So too he, with their widows performs halitzah but may not contract yibbum. If he had brothers by the first and also brothers by the second, but not by the same mother, he may either perform halitzah or contract yibbum, But as for them, one performs halitzah and the other may [then] contract yibbum.

If a woman did not wait three months after [separation from] her husband, and married again and gave birth [to a son], and it is unknown whether it is a nine-months child by the first husband or a seven-months child by the second, if she had other sons by the first husband and other sons by the second, these must perform halitzah but may not contract yibbum. So too he, with their widows performs halitzah but may not contract yibbum. If he had brothers by the first and also brothers by the second, but not by the same mother, he may either perform halitzah or contract yibbum, But as for them, one performs halitzah and the other may [then] contract yibbum.

If a woman did not wait three months after [separation from] her husband, and married again and gave birth [to a son], and it is unknown whether it is a nine-months child by the first husband or a seven-months child by the second, if she had other sons by the first husband and other sons by the second, these must perform halitzah but may not contract yibbum. So too he, with their widows performs halitzah but may not contract yibbum. If he had brothers by the first and also brothers by the second, but not by the same mother, he may either perform halitzah or contract yibbum, But as for them, one performs halitzah and the other may [then] contract yibbum.

The commandment of halitzah must be performed in the presence of three judges, even though all the three are laymen. If the woman performed the halitzah with a shoe, her halitzah is valid, [but if] with a felt sock it is invalid. If with a sandal to which a heel is attached it is valid, but [if with one] that has no heel it is invalid. [If the sandal was tied] below the knee the halitzah is valid, but if above the knee it is invalid.

The commandment of halitzah must be performed in the presence of three judges, even though all the three are laymen. If the woman performed the halitzah with a shoe, her halitzah is valid, [but if] with a felt sock it is invalid. If with a sandal to which a heel is attached it is valid, but [if with one] that has no heel it is invalid. [If the sandal was tied] below the knee the halitzah is valid, but if above the knee it is invalid.

The commandment of halitzah must be performed in the presence of three judges, even though all the three are laymen. If the woman performed the halitzah with a shoe, her halitzah is valid, [but if] with a felt sock it is invalid. If with a sandal to which a heel is attached it is valid, but [if with one] that has no heel it is invalid. [If the sandal was tied] below the knee the halitzah is valid, but if above the knee it is invalid.

The commandment of halitzah must be performed in the presence of three judges, even though all the three are laymen. If the woman performed the halitzah with a shoe, her halitzah is valid, [but if] with a felt sock it is invalid. If with a sandal to which a heel is attached it is valid, but [if with one] that has no heel it is invalid. [If the sandal was tied] below the knee the halitzah is valid, but if above the knee it is invalid.

If the woman performed the halitzah with a sandal that did not belong to him, or with a wooden sandal, or with the one of the left foot [which he was wearing] on his right foot, the halitzah is valid. If she performed the halizah with a sandal too large [for him], in which, however, he is able to walk, or with one too small which, however, covers the greater part of his foot, her halizah is valid. If she performed the halitzah at night, her halitzah is valid. Rabbi Elazar disqualifies [halitzah at night]. [If she performed it] with [the yavam’s] left shoe, her halitzah is invalid, Rabbi Elazar validates it.

If the woman performed the halitzah with a sandal that did not belong to him, or with a wooden sandal, or with the one of the left foot [which he was wearing] on his right foot, the halitzah is valid. If she performed the halizah with a sandal too large [for him], in which, however, he is able to walk, or with one too small which, however, covers the greater part of his foot, her halizah is valid. If she performed the halitzah at night, her halitzah is valid. Rabbi Elazar disqualifies [halitzah at night]. [If she performed it] with [the yavam’s] left shoe, her halitzah is invalid, Rabbi Elazar validates it.

If the woman performed the halitzah with a sandal that did not belong to him, or with a wooden sandal, or with the one of the left foot [which he was wearing] on his right foot, the halitzah is valid. If she performed the halizah with a sandal too large [for him], in which, however, he is able to walk, or with one too small which, however, covers the greater part of his foot, her halizah is valid. If she performed the halitzah at night, her halitzah is valid. Rabbi Elazar disqualifies [halitzah at night]. [If she performed it] with [the yavam’s] left shoe, her halitzah is invalid, Rabbi Elazar validates it.

If the woman performed the halitzah with a sandal that did not belong to him, or with a wooden sandal, or with the one of the left foot [which he was wearing] on his right foot, the halitzah is valid. If she performed the halizah with a sandal too large [for him], in which, however, he is able to walk, or with one too small which, however, covers the greater part of his foot, her halizah is valid. If she performed the halitzah at night, her halitzah is valid. Rabbi Elazar disqualifies [halitzah at night]. [If she performed it] with [the yavam’s] left shoe, her halitzah is invalid, Rabbi Elazar validates it.

If the woman performed the halitzah with a sandal that did not belong to him, or with a wooden sandal, or with the one of the left foot [which he was wearing] on his right foot, the halitzah is valid. If she performed the halizah with a sandal too large [for him], in which, however, he is able to walk, or with one too small which, however, covers the greater part of his foot, her halizah is valid. If she performed the halitzah at night, her halitzah is valid. Rabbi Elazar disqualifies [halitzah at night]. [If she performed it] with [the yavam’s] left shoe, her halitzah is invalid, Rabbi Elazar validates it.

If the woman performed the halitzah with a sandal that did not belong to him, or with a wooden sandal, or with the one of the left foot [which he was wearing] on his right foot, the halitzah is valid. If she performed the halizah with a sandal too large [for him], in which, however, he is able to walk, or with one too small which, however, covers the greater part of his foot, her halizah is valid. If she performed the halitzah at night, her halitzah is valid. Rabbi Elazar disqualifies [halitzah at night]. [If she performed it] with [the yavam’s] left shoe, her halitzah is invalid, Rabbi Elazar validates it.

If she took off his shoe and spat, but did not recite [the formula], her halitzah is valid. If she recited [the formula] and spat, but did not draw off the shoe, her halitzah is invalid. If she drew off the shoe and recited [the formula] but did not spit: R. Eliezer says her halitzah is invalid; and R. Akiva says: her halitzah is valid. R. Eliezer said to him: “‘So shall be done’ (Deut. 25:9), anything which is a deed is essential.” R. Akiva said to him: “From there is your proof!: ‘So shall be done to the man”, only that which is to be done to the man [is essential].

If she took off his shoe and spat, but did not recite [the formula], her halitzah is valid. If she recited [the formula] and spat, but did not draw off the shoe, her halitzah is invalid. If she drew off the shoe and recited [the formula] but did not spit: R. Eliezer says her halitzah is invalid; and R. Akiva says: her halitzah is valid. R. Eliezer said to him: “‘So shall be done’ (Deut. 25:9), anything which is a deed is essential.” R. Akiva said to him: “From there is your proof!: ‘So shall be done to the man”, only that which is to be done to the man [is essential].

If she took off his shoe and spat, but did not recite [the formula], her halitzah is valid. If she recited [the formula] and spat, but did not draw off the shoe, her halitzah is invalid. If she drew off the shoe and recited [the formula] but did not spit: R. Eliezer says her halitzah is invalid; and R. Akiva says: her halitzah is valid. R. Eliezer said to him: “‘So shall be done’ (Deut. 25:9), anything which is a deed is essential.” R. Akiva said to him: “From there is your proof!: ‘So shall be done to the man”, only that which is to be done to the man [is essential].

If she took off his shoe and spat, but did not recite [the formula], her halitzah is valid. If she recited [the formula] and spat, but did not draw off the shoe, her halitzah is invalid. If she drew off the shoe and recited [the formula] but did not spit: R. Eliezer says her halitzah is invalid; and R. Akiva says: her halitzah is valid. R. Eliezer said to him: “‘So shall be done’ (Deut. 25:9), anything which is a deed is essential.” R. Akiva said to him: “From there is your proof!: ‘So shall be done to the man”, only that which is to be done to the man [is essential].

If a deaf yavam submitted to halitzah or if a deaf yevamah performed halitzah, or if a halitzah was performed on a minor, the halizah is invalid. If a minor yevamah performed halitzah she must again perform halitzah when she becomes of age; if she does not again perform it, the halitzah is invalid.

If a deaf yavam submitted to halitzah or if a deaf yevamah performed halitzah, or if a halitzah was performed on a minor, the halizah is invalid. If a minor yevamah performed halitzah she must again perform halitzah when she becomes of age; if she does not again perform it, the halitzah is invalid.

If a deaf yavam submitted to halitzah or if a deaf yevamah performed halitzah, or if a halitzah was performed on a minor, the halizah is invalid. If a minor yevamah performed halitzah she must again perform halitzah when she becomes of age; if she does not again perform it, the halitzah is invalid.

If a deaf yavam submitted to halitzah or if a deaf yevamah performed halitzah, or if a halitzah was performed on a minor, the halizah is invalid. If a minor yevamah performed halitzah she must again perform halitzah when she becomes of age; if she does not again perform it, the halitzah is invalid.

If a deaf yavam submitted to halitzah or if a deaf yevamah performed halitzah, or if a halitzah was performed on a minor, the halizah is invalid. If a minor yevamah performed halitzah she must again perform halitzah when she becomes of age; if she does not again perform it, the halitzah is invalid.

If a deaf yavam submitted to halitzah or if a deaf yevamah performed halitzah, or if a halitzah was performed on a minor, the halizah is invalid. If a minor yevamah performed halitzah she must again perform halitzah when she becomes of age; if she does not again perform it, the halitzah is invalid.

If she performed halitzah in the presence of two men or in the presence of three men and one of them was discovered to be a relative or in any other way unfit [to act as judge], her halitzah is invalid. R. Shimon and R. Yohanan Ha-Sandelar declare it valid. And it once happened that a man submitted to halitzah between himself and herself in a prison, and when the case came before R. Akiva he declared the halitzah valid.

If she performed halitzah in the presence of two men or in the presence of three men and one of them was discovered to be a relative or in any other way unfit [to act as judge], her halitzah is invalid. R. Shimon and R. Yohanan Ha-Sandelar declare it valid. And it once happened that a man submitted to halitzah between himself and herself in a prison, and when the case came before R. Akiva he declared the halitzah valid.

If she performed halitzah in the presence of two men or in the presence of three men and one of them was discovered to be a relative or in any other way unfit [to act as judge], her halitzah is invalid. R. Shimon and R. Yohanan Ha-Sandelar declare it valid. And it once happened that a man submitted to halitzah between himself and herself in a prison, and when the case came before R. Akiva he declared the halitzah valid.

If she performed halitzah in the presence of two men or in the presence of three men and one of them was discovered to be a relative or in any other way unfit [to act as judge], her halitzah is invalid. R. Shimon and R. Yohanan Ha-Sandelar declare it valid. And it once happened that a man submitted to halitzah between himself and herself in a prison, and when the case came before R. Akiva he declared the halitzah valid.

[This is the procedure in the performance of] the commandment of halitzah: He and his deceased brother’s wife come to the court, and they offer him appropriate advice, for it is said, “Then the elders of his city shall call him and speak to him” (Deut. 25:8). She then says: “My husband’s brother refuses to establish a name for his brother in Israel; he will not perform the duty of a levir (yavam)” (verse. Then he says: “I do not wish to marry her” (verse. [These sayings] were spoken in the holy tongue (Hebrew). “Then his brother’s widow shall go up to him in the presence of the elders, pull the sandal off his foot and spit in his face” (verse spit that the judges can see. “And make this declaration: Thus shall be done to the man who will not build up his brother’s house”. Thus far they used to dictate. When Rabbi Hyrkanus was under the terebinth at Kefar Etam he dictated the reading and completed the entire section, the practice was established to complete the entire section. “And he shall go in Israel by the name of ‘the family of the unsandaled one’” (verse. [The recitation of this verse] is a commandment [to be performed] by the judges and not by the disciples. Rabbi Judah says: it is a commandment incumbent upon all present to cry “[the man] that had his shoe pulled off, [the man] that had his shoe pulled off, [the man] that had his shoe pulled off.”

If two brothers were married to two sisters who were minors and orphans, and the husband of one of them died, [the widow] is free since she is the [the yavam’s] wife’s sister. Similarly in the case of two deaf-mute [sisters]. [If the two brothers were married to two sisters one of whom was] of age and [the other] a minor, if the husband of the minor died, the minor is free since she is the [the yavam’s] wife’s sister. If the husband of the elder sister died: Rabbi Eliezer says the minor is to be instructed to make a declaration of refusal against him. Rabban Gamaliel says: If she made a declaration of refusal, then she did so; but if [she did] not, let her wait until she is of age and then she will be free since she is the [the yavam’s] wife's sister. Rabbi Joshua says: Woe to him because of his wife and woe to him because of his brother’s wife! He must allow his wife to go by [giving her] a get, and [he must let go] his brother’s wife through halitzah.

If a man who was married to two minors orphans died, intercourse or halitzah with one of them exempts her rival. And the same is true with regard to two deaf women. [If a man was married to] a minor and to a deaf woman [and then died], intercourse with one of them does not exempt her rival. If one was of sound senses and one was deaf, intercourse with the woman of sound senses exempts the deaf woman, but intercourse with the deaf woman does not exempt the woman of sound senses. If one was of age and the other a minor, intercourse with the one of age exempts the minor, but intercourse with the minor does not exempt the one of age.

If a yavam who was a minor had intercourse with a yevamah who was a minor, they should be brought up together. If he had intercourse with a yevamah who was of age, she should bring him up until he is of age. If a yevamah declared within thirty days [after yibbum], “he has not had intercourse with me”, they force him to perform halitzah; [If her declaration was made] after thirty days, they request that he perform halitzah. If he admits [that he did not have intercourse with her], they force him to perform halitzah.

If a yavam who was a minor had intercourse with a yevamah who was a minor, they should be brought up together. If he had intercourse with a yevamah who was of age, she should bring him up until he is of age. If a yevamah declared within thirty days [after yibbum], “he has not had intercourse with me”, they force him to perform halitzah; [If her declaration was made] after thirty days, they request that he perform halitzah. If he admits [that he did not have intercourse with her], they force him to perform halitzah.

If a yavam who was a minor had intercourse with a yevamah who was a minor, they should be brought up together. If he had intercourse with a yevamah who was of age, she should bring him up until he is of age. If a yevamah declared within thirty days [after yibbum], “he has not had intercourse with me”, they force him to perform halitzah; [If her declaration was made] after thirty days, they request that he perform halitzah. If he admits [that he did not have intercourse with her], they force him to perform halitzah.

If a woman vowed to have no benefit from her yavam: If the vow was made during the husband’s lifetime they force him to perform halitzah, [If her vow was made] after the death of her husband, they request of him to perform halitzah. If this was her intention, [even if her vow was made] during the lifetime of her husband, they request of him to perform halitzah.

If a woman vowed to have no benefit from her yavam: If the vow was made during the husband’s lifetime they force him to perform halitzah, [If her vow was made] after the death of her husband, they request of him to perform halitzah. If this was her intention, [even if her vow was made] during the lifetime of her husband, they request of him to perform halitzah.

If a woman vowed to have no benefit from her yavam: If the vow was made during the husband’s lifetime they force him to perform halitzah, [If her vow was made] after the death of her husband, they request of him to perform halitzah. If this was her intention, [even if her vow was made] during the lifetime of her husband, they request of him to perform halitzah.

If two deaf brothers were married to two deaf sisters, or to two sisters who were of sound senses, or to two sisters one of whom was deaf and the other was of sound senses; And so also if two deaf sisters were married to two brothers who were of sound senses, or to two deaf brothers, or to two brothers one of whom was deaf and the other of sound senses: Behold these [women] are exempt from halitzah and from yibbum. If [the women] were strangers they must marry them, and if they wish to divorce them, they may do so.

If two brothers of sound senses were married to two sisters one of whom was deaf and the other of sound senses, and the brother of sound senses, the husband of the deaf sister, died, what should the brother of sound senses, the husband of the sister who was of sound senses, do? [Nothing, since she is] exempt because she is his wife’s sister. If the brother of sound senses, the husband of the sister who was of sound senses, died, what should the brother of sound senses, the husband of the deaf sister, do? He must release his wife with a get and his brother’s wife by halitzah.

If two brothers, one of whom was deaf and the other of sound senses, were married to two strangers who were of sound senses, and the deaf brother, the husband of the woman who was of sound senses, died, what should the brother of sound senses, the husband of the woman of sound senses, do? He either performs halitzah or yibbum. If the brother of sound senses, the husband of the woman who was of sound senses, died, what should the deaf brother, the husband of the woman who was of sound senses, do? He must marry her and he may never divorce her.

If two brothers of sound senses were married to two strangers, one of whom was of sound senses and the other deaf, and the brother of sound senses, the husband of the deaf woman died, what should the brother of sound senses, the husband of the woman of sound senses, do? He must marries her and if he wishes to divorce her he may do so. If the brother of sound senses, the husband of the woman of sound senses, died, what should the brother of sound senses, the husband of the deaf woman, do? He may either perform halitzah or yibbum.

A woman who went with her husband to a country beyond the sea, and her son was with her, and who came back and stated, “my husband died and afterwards my son died”, is believed. [If she stated] “my son died and afterwards my husband died”, she is not believed, but we are concerned that her words [might be true] and she must, therefore, perform halitzah but may not contract yibbum.

[If a woman states], “A son was given to me [while I was] in a country beyond the sea” and she also states, “my son died and afterwards my husband died”, she is believed. [If she states], “my husband died and afterwards my son died”, she is not believed, but we are concerned that her words [might be true] and she must, therefore, perform halitzah but may not contract yibbum.

How does he warn her? If he says to her in front of two [witnesses], “Do not speak with that man”, and she spoke with him, she is still permitted to her husband and permitted to eat terumah. If she entered a private place with him and stayed with him a time sufficient for her to be defiled [by having sexual intercourse with him], she is forbidden to her husband and forbidden to eat terumah. If [her husband] died, she performs halitzah but cannot contract yibbum.

The following are recited in the holy tongue (Hebrew): The reading made at the offering of the firstfruits, The recitation at halitzah, The blessings and curses, The priestly blessing, The blessing of the high priest, The section of the king, The section of the calf whose neck is broken, And the priest anointed [to accompany the army] in battle when he speaks to the people.

How is it that the formula of halitzah [must be recited in Hebrew]? [It is said] “And she shall answer and say” (Deuteronomy 25:9), and elsewhere it says, “And the Levites shall answer and say” (Deuteronomy 27:14); just as the “answer” made elsewhere must be in the holy tongue, so must the [declaration discussed here] be in the holy tongue. Rabbi Judah says: “And she shall answer and say thus”, she must say it in this language.

If the get was dated by an unfit kingship, by the empire of Medea, by the empire of Greece, by the building of the Temple or by the destruction of the Temple, Or if being in the east he wrote “in the west”, or being in the west he wrote “in the east”, She must leave this one and that one, and she also requires a get from this one and that one. She has no ketubah, no usufruct, no support money or worn clothes, neither from this one nor from that one. If she has taken anything from this one or that one, she must return it. The child from this one or that one is a mamzer. Neither this one nor that one may impurify himself for her. Neither this one and that one has a claim to whatever she may find, nor what she makes with her hands, nor to invalidate her vows. If she was the daughter of an Israelite, she becomes disqualified from marrying a priest; if the daughter of a Levite, from the eating of tithe; and if the daughter of a priest, from the eating of terumah. Neither the heirs of this one nor the heirs of that one are entitled to inherit her ketubah. And if [the husbands] die, the brother of the one and the brother of the other must perform halitzah, but may not contract yibbum. If his name or her name or the name of his town or the name of her town was wrongly given, she must leave both husbands and all the above consequences apply to her.

With regard to all of the near relatives concerning whom they said “their rivals are permitted to marry [without halitzah]”: If the rival wives went and married and it was then found that this one (the near relative) was an aylonit, [the rival wife who married] must leave both husbands and all these consequences apply to her.

A woman is acquired in three ways and acquires herself in two: She is acquired by money, by document, or by intercourse. “By money”: Bet Shammai says: a denar or the equivalent of a denar; Bet Hillel says: a perutah or the equivalent of a perutah. And how much is a perutah? An eighth of an Italian issar. And she acquires herself by divorce or by her husband's death. A yevamah is acquired by intercourse. And she acquires herself by halitzah or by the yavam’s death.

If a man found letters of evaluation, or letters of sustenance, or documents of halitzah or refusal, or documents of arbitration or any document drawn out by the court he should return them. If he found documents in a satchel or bag, or a bundle of documents he should return them. How many count as a bundle of documents? Three tied up together. Rabban Shimon ben Gamaliel says: [If one found three documents in which] one borrowed from three others, they should be returned to the borrower. But if [one found three documents in which] one loaned to three, they should be returned to the lender. If a man found a document among his documents and he does not know what is its nature, it must be left until Elijah comes. If there were postscripts amongst them, he should do what is stated in the postscript.

The laying on of the elders’ hands and the breaking of the heifer’s neck [are decided upon] by three, according to Rabbi Shimon. But Rabbi Judah says: “By five.” The rites of halitzah and “refusal” [are performed] before three. The fruit of fourth year plantings and Second Tithes whose value is not known [are redeemed] before three. Things dedicated to the Temple [are redeemed] before three. Vows of evaluation to be redeemed with movable property, [are evaluated] before three. Rabbi Judah says: “One must be a priest.” [Vows of evaluation], [to be redeemed] with land [are evaluated] before nine and a priest. And similarly [for the evaluation] of a man.

The High Priest can judge and be judged; he can testify and others can testify against him. He can perform halitzah for another’s wife and others can perform halitzah for his wife or contract levirate marriage with his widow, but he cannot contract levirate marriage since he is forbidden to marry a widow. If any of his near kin die he may not follow after the bier, rather when the bearers are not visible, he is visible, when they are visible he is not visible, and he may go out with them as far as the city gate, according to Rabbi Meir. Rabbi Judah says, “He may not leave the Temple, as it says, “Nor shall he go out of the Sanctuary”. And when he comforts other mourners the custom is for all of the people to pass by, the one after the other, while the appointed [priest] stands between him and the people. And when he receives comfort from others, all the people say to him, “Let us be your atonement”, and he says to them, “May you be blessed by Heaven.” When they feed him the funeral meal all the people sit around on the ground and he sits on a stool.

The High Priest can judge and be judged; he can testify and others can testify against him. He can perform halitzah for another’s wife and others can perform halitzah for his wife or contract levirate marriage with his widow, but he cannot contract levirate marriage since he is forbidden to marry a widow. If any of his near kin die he may not follow after the bier, rather when the bearers are not visible, he is visible, when they are visible he is not visible, and he may go out with them as far as the city gate, according to Rabbi Meir. Rabbi Judah says, “He may not leave the Temple, as it says, “Nor shall he go out of the Sanctuary”. And when he comforts other mourners the custom is for all of the people to pass by, the one after the other, while the appointed [priest] stands between him and the people. And when he receives comfort from others, all the people say to him, “Let us be your atonement”, and he says to them, “May you be blessed by Heaven.” When they feed him the funeral meal all the people sit around on the ground and he sits on a stool.

The king can neither judge nor be judged, he cannot testify and others cannot testify against him. He may not perform halitzah, nor may others perform halitzah for his wife. He may not contract levirate marriage nor may his brothers contract levirate marriage with his wife. Rabbi Judah says: “If he wished to perform halitzah or to contract levirate marriage his memory is a blessing.” They said to him: “They should not listen to him.” None may marry his widow. Rabbi Judah says: “The king may marry the widow of a king, for so have we found it with David, who married the widow of Saul, as it says, “And I gave you my master’s house and my master’s wives into your embrace” (II Samuel 12:8).

The king can neither judge nor be judged, he cannot testify and others cannot testify against him. He may not perform halitzah, nor may others perform halitzah for his wife. He may not contract levirate marriage nor may his brothers contract levirate marriage with his wife. Rabbi Judah says: “If he wished to perform halitzah or to contract levirate marriage his memory is a blessing.” They said to him: “They should not listen to him.” None may marry his widow. Rabbi Judah says: “The king may marry the widow of a king, for so have we found it with David, who married the widow of Saul, as it says, “And I gave you my master’s house and my master’s wives into your embrace” (II Samuel 12:8).

The king can neither judge nor be judged, he cannot testify and others cannot testify against him. He may not perform halitzah, nor may others perform halitzah for his wife. He may not contract levirate marriage nor may his brothers contract levirate marriage with his wife. Rabbi Judah says: “If he wished to perform halitzah or to contract levirate marriage his memory is a blessing.” They said to him: “They should not listen to him.” None may marry his widow. Rabbi Judah says: “The king may marry the widow of a king, for so have we found it with David, who married the widow of Saul, as it says, “And I gave you my master’s house and my master’s wives into your embrace” (II Samuel 12:8).

Beth Shammai permits the rival wives [of a deceased brother to be married] to the [surviving] brothers; But Beth Hillel forbids them. If they have performed halitzah, Beth Shammai pronounce them unfit to [marry into] the priesthood, But Beth Hillel pronounced them fit. If they have married their brother-in-law, Beth Shammai pronounce them fit [to marry into the priesthood], But Beth Hillel pronounced them unfit. And although these pronounce unfit and these pronounce fit, Beth Shammai did not refrain from marrying women from [the daughters of] Beth Hillel, nor did Beth Hillel refrain from marrying women from [the daughters of] Beth Shammai. And in the case of all matters of purity and impurity in respect to which these pronounce pure and these pronounce impure, they did not refrain from preparing foods requiring a condition of purity each by means of [the vessels of] the other.

[In the case of] three brothers, of whom two were married to two sisters and one was unmarried, if one of the husbands of the sisters died and the unmarried one betrothed her (maamar), and afterwards his other brother died, Beth Shammai says: his wife remains with him, and the other [widow] is released on the grounds of [the law forbidding] the wife’s sister. But Beth Hillel says: he should put away his wife with a get and halitzah, and the wife of his brother [he should put away] with halitzah. This is the case of which they said: woe to him because of his wife, and woe to him because of his brother’s wife!

[In the case of] three brothers, of whom two were married to two sisters and one was unmarried, if one of the husbands of the sisters died and the unmarried one betrothed her (maamar), and afterwards his other brother died, Beth Shammai says: his wife remains with him, and the other [widow] is released on the grounds of [the law forbidding] the wife’s sister. But Beth Hillel says: he should put away his wife with a get and halitzah, and the wife of his brother [he should put away] with halitzah. This is the case of which they said: woe to him because of his wife, and woe to him because of his brother’s wife!

[In the case of] four brothers of whom two were married to two sisters, if those married to the sisters died, behold, these should perform halitzah and not enter into levirate marriage (with the brothers-in-law). If they went ahead and married them, they must put them away (divorce them). Rabbi Eliezer says in the name of Beth Shammai: they may keep them. But Beth Hillel say: they must put them away.

If he does not wish to redeem it, he breaks its neck from behind with a large knife and buries it. The mitzvah of redemption takes priority over the miztzah of breaking its neck, for it says: “And if you don’t redeem it, you must break its neck” (Exodus 13:13). The mitzvah of designation takes priority over the mitzvah of redemption, for it says: “Who has betrothed her to himself, he must let her be redeemed” (Exodus 21:8). The mitzvah of yibbum is prior to the mitzvah of halitzah. [This was so] at first when they intended to carry out the mitzvah. But now that they do not intend to carry out the mitzvah, the [rabbis] have said: the mitzvah of halitzah takes priority over the mitzvah of yibbum. The mitzvah of redemption [of an unclean animal whose value has been dedicated to the Temple] is upon the owner. He takes priority over any other man, for it says: “If it is not redeemed, then it shall be sold according to your evaluation” (Leviticus 27:27).

If he does not wish to redeem it, he breaks its neck from behind with a large knife and buries it. The mitzvah of redemption takes priority over the miztzah of breaking its neck, for it says: “And if you don’t redeem it, you must break its neck” (Exodus 13:13). The mitzvah of designation takes priority over the mitzvah of redemption, for it says: “Who has betrothed her to himself, he must let her be redeemed” (Exodus 21:8). The mitzvah of yibbum is prior to the mitzvah of halitzah. [This was so] at first when they intended to carry out the mitzvah. But now that they do not intend to carry out the mitzvah, the [rabbis] have said: the mitzvah of halitzah takes priority over the mitzvah of yibbum. The mitzvah of redemption [of an unclean animal whose value has been dedicated to the Temple] is upon the owner. He takes priority over any other man, for it says: “If it is not redeemed, then it shall be sold according to your evaluation” (Leviticus 27:27).

If a woman at the age of twenty did not bring forth two hairs, she must bring evidence that she is twenty years of age and she is an aylonit, she doesn't perform halitzah or yibbum. If a man at the age of twenty years did not produce two hairs, he must bring evidence that he is twenty years old and he becomes confirmed as a saris and he doesn't perform halitzah or yibbum, the words of Bet Hillel. Bet Shammai says: with both of them at the age of eighteen. Rabbi Eliezer says: In the case of the male, according to the words of Bet Hillel, while in that of the female, in accordance with the words of Bet Shammai, since a woman matures earlier than a man.

If a woman at the age of twenty did not bring forth two hairs, she must bring evidence that she is twenty years of age and she is an aylonit, she doesn't perform halitzah or yibbum. If a man at the age of twenty years did not produce two hairs, he must bring evidence that he is twenty years old and he becomes confirmed as a saris and he doesn't perform halitzah or yibbum, the words of Bet Hillel. Bet Shammai says: with both of them at the age of eighteen. Rabbi Eliezer says: In the case of the male, according to the words of Bet Hillel, while in that of the female, in accordance with the words of Bet Shammai, since a woman matures earlier than a man.

If the lower sign appears before the upper sign, she can perform halitzah or yibbum. If the upper sign appears before the lower sign, even though this is impossible: Rabbi Meir says: she doesn't perform halitzah or yibbum. And the sages say: she can perform halitzah or yibbum. For they have said: it is possible for the lower sign to appear before the upper sign, but it is impossible for the upper sign to appear before the lower sign.

If the lower sign appears before the upper sign, she can perform halitzah or yibbum. If the upper sign appears before the lower sign, even though this is impossible: Rabbi Meir says: she doesn't perform halitzah or yibbum. And the sages say: she can perform halitzah or yibbum. For they have said: it is possible for the lower sign to appear before the upper sign, but it is impossible for the upper sign to appear before the lower sign.

If the lower sign appears before the upper sign, she can perform halitzah or yibbum. If the upper sign appears before the lower sign, even though this is impossible: Rabbi Meir says: she doesn't perform halitzah or yibbum. And the sages say: she can perform halitzah or yibbum. For they have said: it is possible for the lower sign to appear before the upper sign, but it is impossible for the upper sign to appear before the lower sign.

If a girl has grown two pubic hairs she may perform either halitzah or contract levirate marriage, and she is obligated in all the commandments in the Torah. So too if a boy has grown two pubic hairs, he is obligated in all of the commandments in the Torah. He is fit to become a wayward and rebellious son from the time he has grown two hairs until the time when his beard forms a circle. This refers to the lower, and not to the upper one, but the sages spoke using a euphemism. A girl who has grown two hairs may no longer refuse the marriage. Rabbi Judah says: [she may refuse] until the black [hairs] predominate.