נושאין על האנוסה – for after he raped or seduced a woman, it is permitted to marry her daughter or her mother or her sister, as it is written (Leviticus 20:14): “If a man marries a woman and her mother, ‘[it is depravity],” in all of them it is sated, “lying with/שכיבה “ but here, it states “לקיחה/takes in marriage,” to inform you that the manner of taking [to wife] is what the Torah forbade.

רבי יהודה אוסר – as it is written (Deuteronomy 23:1): “No man shall marry his father’s former wife, so as to remove his father’s garment” (i.e., to lay claim to what his father had possessed: Cf. Leviticus 18:8, 20:11, Ezekiel 16:8 and Ruth 3:9). The garment that his father saw, he should not reveal. But the Halakha is not according to the Rabbi Yehuda. But the Sages prohibited those summoned on suspicion of intercourse from the woman. To marry her daughter, or her sister, or her mother or one of her relatives, because she is found with them always, and the come to get accustomed to sin. But if he transgressed and married one of these relatives of the woman he raped or seduced or of the relatives of his wife whom he was suspected of having relations with her, we don’t remove her from his hands. But our Mishnah which teaches: “They marry the kinswomen of a woman who one has raped or seduced,” that applies, even ab initio. We are speaking after the death of the raped or seduced woman, for now, there isn’t a suspicion lest after that he will marry her daughter, he will be faithless with the first.

לא חולצין – for we require brotherhood from the father. But converts do not have relatives from the father.

שנתערבו ולדותיהן – and each of them has a certifiable son who was not mixed up.

ארבעה חולצות לאחת – the certifiable son of each of from the four performs Halitzah to one of them (i.e., the widows), and each of them are in doubt regarding here [due to the prohibition] of the brother’s wife, and the fifth son marries here, for whichever way you turn, if she is the wife of his brother, he performs levirate marriage with her, and if not, her levir performed Halitzah to her.

הוא ושלשה – this one who performed levirate marriage performs Halitzah to the other and the three [women] with him, and the fifth [brother] performs levirate marriage, for whichever way you turn, and these two return and perform Halitzah with the third [woman] and the two who are with him, and the fifth [brother] performs levirate marriage and similarly for all of them.

ד' חליצות – first because none of them are permitted to perform levirate marriage until the four [brothers] perform Halitzah to her for just as he cannot infringe the prohibition against a sister-in-law’s marriage with a stranger (literally, “for he met a sister-in-law for the market), and the same law applies when the four are able to perform Halitzah for all of them, and the fifth [brother] marries all of them, but rather, this is much better for perhaps each of them happens to come upon him and he fulfills the Mizvah of levirate marriage.

מתו כשרים – the certifiable children.

אחד חולץ – first [performs Halitzah] and afterwards the other [performs] levirate marriage, for whichever way you turn for if this one who performed Halitzah was the son of the daughter-in-law who performed Halitzah with his brother’s wife, for he is permitted to her through this Halitzah and it is well that the other marries her who is the son of the old lady, for the wife of his brother’s son is permitted to him. But if the one who performed Halitzah is the son of the old lady, and he performed Halitzah with the wife of his brother’s son, it is like she had Halitzah from an outsider/foreigner, so that when the son of the daughter-in-law when he performs levirate marriage, he did well in performing levirate marriage.

אוכלים בתרומה – that both a Kohen and the servant of a Kohen consume heave-offering/priest’s due.

וחולקים חלק אחד – It explains in the Gemara (Tractate Yevamot 99b), that this is what he said: and they divide the portion as one; if both of them to the threshing floor/granary as one, they give it to them, but if it was this one (i.e., the children of the Kohen) without that one (i.e., the children of the maidservant), they do not divide it among them for this Tanna holds that they don’t distribute heave-offering/priest’s due to a servant, other than his master is with him (which are the words of Rabbi Yehuda according to the Baraita).

בין כשרות בין פסולות – for each one of them is a doubtful Kohen and a doubtful slave, those who are pure [Kohanim] are forbidden to a slave and those who are invalidated are forbidden to a Kohen, and a doubtful prohibition [is judged] towards stringency.

סופגין את המ' – as each one says, “I am not a Kohen.”

אין משלמין – for each one says, “I am a Kohen” and they don’t remove from doubt.

ומוכרין התרומה – the heave offering of their grain, they do not give it to the Kohen when they separate it, for each one can say, “bring proof that I am not a Koen” but nevertheless, it is possible for them to consume it, but rather they sell it to a Kohen and the money is theirs.

ואין חולקים בקדשי המקדש – such as, for example, sacred hides and for each one of these, we state, “ring proof that you are a Kohen and take.”

ואין נותנין להם קדשים – to offer up.

ואין מוציאין שלהם – such as if was born to them a first-born, we don’t remove it from their hands and let it pasture/graze until it becomes unfit for sacrifice.

חומרי ישראל וחומרי כהנים – it explains in he the Gemara (Tractate Yevamot 100a) that their meal offerings are grabbed like the meal-offering of the Israelite and is offered on its own and its remnants are not consumed like the Israelite meal-offering, but rather it is burned like the meal-offering of the Kohanim which is burnt entirely.

הן חולצין ולא מיבמין – to his doubtful wife. And one of the sons of the first husband performs Halitzah, lest he was the son of their father, and he does not perform levirate marriage lest he is the son of the later husband, for he is their brother from the mother and not from the father, and his wife [is prohibited] upon them by extirpation, and similarly, the sons of the last wife, and similarly he performs Halitzah to their wives and does not perform a levirate marriage.

היו לו אחים מן הראשון ומן האחרון -- not from the same mother.

הוא או חולץ או מיבם – to a wife from the first [marriage], if he is his brother, it is good, if not, she is a foreigner regarding him and as, for example if there is no brother there other than him, one doesn’t provide a sister-in-law to the marketplace and similarly regarding the wife of the last son.

והם אחד חולץ ואחד מיבם – either the son of the first [marriage] or the son of the last [marriage], he performs Halitzah to her and his colleague performs levirate marriage. If she is his sister-in-law, it is well, and if not, she is strange him, but because of having a sister-in-law in the open marketplace, one doesn’t worry for he has performed Halitzah on his sister-in-law.

היה אחד ישראל – one of the husbands was an Israelite and one of them was a Kohen.

הוא אונן עליהם – perhaps this was on his father, and on the day of his death, he is forbidden to eat Holy Things.

והם אוננים עליו – and on the day of his death, they both are forbidden [to partake of] Holy Things. And a case can be found that he sees the death of both of them that he was a valid Kohen, for he does not defile himself for them, as for example, that they were betrothed in a mistaken Kiddushin on condition, and it was not fulfilled, and left him without a Jewish bill of divorce and she got married within three [months] and in such a manner, a case can be found that he sees the death of both of them, and he is a valid Kohen, therefore, he does not defile himself to them.

הוא לא יורש אותן – for the heirs supersede him these with those.

והן יורשין אותו – for who prevents them and they divide the money between the two of them.

ועולה במשמרו – to serve and the members of his priestly watch do not prevent him, but he does not take [a share] for all the members of the priestly watch supersede him concerning his colleagues.