בית שמאי אומרים אין ממאנין אלא ארוסות – an orphan girl whose mother and/or brothers married her off does not protest against/refuse her marriage other than from betrothal.

בבעל – [but] if he died and she did not protest against him and fell before a levir, she does not leave with a protest/annulment, but rather, she should wait until she grows up and performs the ritual of Halitzah.

אין בנות ישראל הפקר – and even from betrothal, she should not refuse and become betrothed to another [man] and then return and protest [again], but rather, she protests/refuses this one and she should delay from becoming betrothed to another until she grows up.

ותמאן ותנשא – not to go back and to protest/annul another time. But rather, this is what he said: she protests/annuls and delays from becoming betrothed to another [man] until she grows up, or if he want to get married, she annuls/refuses her husband and gets married immediately, for furthermore she does not protest/annul, according to the School of Shammai, for she is married.

אין מעשה קטנה אלא כמפותה – for she is like someone who is not married, but the Halakha is not according to Rabbi Eliezer. But the Halakha is according to Rabbi Hanina ben Antigonos. But a seduced woman from the age of six is in the legal status of someone who does not know how to preserve her betrothal [gift], and she does not need to protest/refuse, but older than six years of age, is in the legal status of someone who knows how to keep her betrothal [gift], and even though she is more confused/foolish. But from age six until age ten, she requires an examination if she knows how to keep her betrothal gift or not. And the girl may refuse/annul until she reaches the age of twelve years and one day and she shows signs [of puberty]. After that she does not refuse/annul, even if he did not come upon her [sexually]. But if he came upon her [sexually] after the age of twelve years and one day, even though she did not bring forth signs [of puberty], we suspect lest these signs fell off and he acquired her.

כל עכבה שהיא מן האיש – he (i.e., the husband) gave her a Jewish bill of divorce, this is the hindrance that comes from the man, for since she did not refuse/protest him, she revealed her intention that all that she tarried/delayed with him was for him. If she protested/refused him, this is the hindrance that is not from the man, for she did not detain herself with him because of marriage, and our Mishnah explains that and continue.

מותרת לחזור בו – even though that he did not restore her [as his wife] and she married another [man] as a result of divorce, and she became widowed [from the death of the second husband], she is prohibited to [marry again] the first, nevertheless, if he restored her [as his wife] and she refused/protested him, this refusal comes and reveals that she is a minor and her Jewish bill of divorce is annulled and there is nothing in her second return like restoring his divorced wife when she married another person.

זה הכלל – meaning to say, even many times that he divorced her and restored her [as his wife] and she refused/protested him, if she married another man as a result of a Jewish bill of divorce, she is prohibited to return to him, but as a result/in the midst of a refusal/protest, she is permitted to return to him.

לאחר ומינה בו – meaning to say, she went back and got married to a third [man] and she refused him.

כל שיצתה ממנו בגט אסורה לחזור בו – even though she left from who came after him with refusal, his Jewish bill of divorce was not annulled.

מותרת לבים – and we don’t say that the first marriage cause the sister-in-law to fall before the levir, and from the time that his brother divorced her, it establishes upon her the prohibition of the brother’s wife, that would be for her upon the divorce of his brother.

רבי אליעזר אוסר – he decrees all of these because of the orphan during the life of the father, for we say further on in our Mishnah that after her return, she is like a divorced woman even according to the Rabbis, but the Halakha is not according to Rabbi Eliezer.

ביתומה בחיי האב – even though the father is living, she is like an orphan in regard to Kiddushin, for furthermore, the father does not have the power to receive her betrothal/Kiddushin. But if he restored her [as his wife] while she was a minor, she prohibited to engage in levirate marriage if he dies while she is a minor, for the return of betrothal/Kiddushin is not anything, for since the control of the father upon her has been released, she herself lacks a hand and she would be like a divorced woman continuously.

תצא משום אחות אשה – and she is exempt from Halitzah and from levirate marriage.

מת בעלה של גדולה – and she fell before the husband of the younger [sister], the levirate relation of the older [sister]which she according to the Torah prohibits the younger [sister] upon him because her marriage is according to the Rabbis and she would be the sister of her levirate relation. What are they to do?

רבי אליעזר אומר מלמדים הקטנה שתמאן בו – and uproot her marriage, and he would perform levirate marriage to the older, and the Halakha is according to him.

רבן גמליאל אומר – the levirate relation of the older [sister] does not prohibit the younger [sister], for Rabban Gamaliel holds that the levirate marriage is not strong to prohibit his wife upon him; therefore, if she refuses, it is better and the older [sister] should under go levirate marriage, and if not, the younger [sister] should wait with him until she grows up and her marriage will be according to the Torah, and afterwards, the older [sister] will leave because of [the prohibition of] the wife’s sister. But not to have Halitzah for the older [sister], because he has invalidated the first [sister] upon him because of being the sister of the woman who performed Halitzah.

אי לו – Woe to him who removes his wife with a Jewish bill of divorce and doesn’t teach her to refuse/protest, for we state that a person should distance himself protests/refusals.

לשתי יתומות – foreigners (i.e., not related to each other).

או חליצתה – after she grows up.

וכן שתי חרשות – meaning to say, that juste as the two minor-age girls, having a sexual act with one of them exempts her rival/co-wife, so also with two deaf-mute women, but there is no Halitzah, to state that a deaf-mute woman is not one who engages in Halitzah.

אחת קטנה ואחת חרשת – even though that for both of them, their marriages are not complete marriages, nevertheless, we did not know which of them is satisfactory to him and she is considered more his wife.

לא פסל את הראשונה – for their acts of sexual intercourse are equivalent, and if the first one is acquired, she is his wife, and the sexual intercourse of the latter is fornication. But, if she is not acquired, both of hem are considered as foreigners to him for they were not acquired to his brother and he sustains the first who was not invalidated to him but not the latter one, for perhaps they were acquired, and when he comes upon the first one, he fulfills that one upon her through the prohibition of two houses.

פסל את החרשת – for perhaps the younger was acquired completely, and the acquisition of the deaf-mute woman is leftover, and he has two homes, and we reach the conclusion in the Gemara (Tractate Yevamot 111a) that a minor girl that there is a doubt if she is acquired completely for since she is worthy of sexual intercourse after a time and there is doubt if she is not acquired at all. And a woman who is a deaf-mute is acquired and she is left over, meaning to say, that she is acquired partially and is not acquired in a complete manner but nevertheless, if he comes upon a deaf-mute after he came upon a minor, he did not invalidate the minor, whichever way you turn, if the minor woman is acquired completely, he has acquired her, and the sexual act with the deaf-mute comes after that is not anything, and if she is not acquired at all, even to his brother, she was not acquired, and she is a foreigner (i.e., not related to him), but if he came first upon the deaf-mute and afterwards upon the minor, he invalidate the deaf-mute, for perhaps the acquisition of the minor was a complete acquisition, and he invalidated the acquisition of the deaf-mute which is an acquisition with something leftover. But there are books that have the reading – if he comes upon the minor girl, for we decree that because of when he came upon the deaf-mute girl and afterwards came upon the minor.

ר' אליעזר אומר בכולן מלמדין – And the Halakha is according to Rabbi Eliezer.

יגדלו זה עם זה – and he is not able to divorce her until he grows up, for the Jewish divorce bill of a minor is not a Jewish divorce bill.

היבמה שאמרה בתוך שלשים יום – that the levir took her in marriage, I have not had sexual relations with the levir and he states, “I had sexual relations with you,” and it is enough for you with a Jewish bill of divorce, they force him to perform Halitzah for she is believed that up to thirty days, we establish that a person sustains himself and doesn’t engage in sexual intercourse.

לאחר שלשים יום – he is believed that a person does not restrain himself without sexual intercourse for more than thirty days [after his marriage] (see Talmud Yevamot 111b). But, however, she is not permitted and considers herself a piece [of meat] and she is forbidden and requires Halitzah and we request of hi that he perform Halitzah but we don’t for him, for he stated that he had sexual intercourse [with her]. That we force him to perform Halitzah is within thirty days and we request of him to perform Halitzah after thirty days, and we don’t force him and we request that he perform levirate marriage. The Gemara (Tractate Yevamot 112a) establishes such as the example that the Jewish bill divorce leaves from under her hand, for since he gave the Jewish bill of divorce to his levirate relation, she was invalidated to him; but, however, she requires Halizah to make her permissible to the world. But if she herself said, “I had sexual intercourse [with him]” and he states that “I did not have sexual intercourse [with her],” we don’t suspect his words, and she does not require Halitzah.

הנודרת הנאה מיבמה בחיי בעלה כופין אותו שיחלוץ לה – she did not intend that her husband should die, and that she would fall before him (i.e., the levir) for levirate marriage, and she takes her Ketubah [settlement]. But, after the death of her husband, she rebels and we establish that we write a document stating the wife’s refusal of duties on the sister-in-law waiting for the levir to act and we requires of him to perform Halitzah and to give her Ketubah if he desires, but if he doesn’t want to perform Halitzah and she rebels against him, and she comes to lose her Ketubah [settlement], we force him to perform Halitzah.