A tumtum who betrothed [a woman], his* betrothal is a [valid] betrothal. If [the tumtum] was betrothed to [by a man], his betrothal is a valid betrothal. He may perform chalitzah, and others may perform chalitzah on his wife. If he has brothers, he may perform neither chalitzah nor yibbum, but others may perform yibbum on his wife. Rabbi Yosei b'Rabbi Yehuda says, he may not perform chalitzah, nor may others perform chalitzah on his wife* perform chalitzah on his wife" (GR"A); he may not perform yibbum and others may not perform yibbum on his wife, lest he be torn open (i.e., revealing his genitalia), and he is found to be a eunuch by nature.

A eunuch by nature, and an androgynous, and a maternal brother, and a freed slave perform neither chalitzah nor yibbum. How so? [If] they died and left over wives, and they (i.e., the deceased) had brothers, [and] the brothers came and performed ma'amar, [or] gave a divorce document, or performed chalitzah, [it is as though] they have not done anything. [If] they engaged in sexual relations, they are disqualified from the priesthood, and they are liable for a sacrifice. [If] brothers died, and they left over wives, and they had brothers, [and] they came and performed ma'amar, or gave a divorce document, or performed chalitzah, [it is as though] they have not done anything. And if they engaged in sexual relations, they are disqualified from the priesthood and liable for a sacrifice.

One whose testicles were crushed or his member was severed, and a eunuch by man, and an elderly man may perform either chalitzah or yibbum. How so? They died and they left over wives, and [the deceased] had brothers, [and] the brothers came and performed ma'amar, gave a divorce document, or performed chalitzah, what they have done is done (i.e., valid although frowned upon). If they engaged in sexual relations [with the yevama], they have acquired her and exempted her rival wives. [If] the brothers died and they left over wives, and [the deceased] had brothers, [and] they came and performed ma'amar, gave a divorce document, or performed chalitzah, what they have done is done. If they engaged in sexual relations, they have acquired her and exempted her rival wives, but they are forbidden to remain [in the marriage], as it is said (Deut. 23:2), "No one whose testicles are crushed [or whose member is severed] shall enter [into the congregation of Hashem]."

And neither this one nor that one is entitled to her inheritance.* Rabbi Eliezer says, the first one merits her inheritance.

A woman whose husband traveled to lands overseas, and they came and told her, "Your husband died," and the Beit Din ruled that she could remarry, and she went and got married [to one to whom she was forbidden, such as*] a widow to a High Priest, a divorcee or a chalutzah to an ordinary priest: She is liable for a sacrifice on account of each and every act of intercourse, the words of Rabbi Eliezer. And the Sages say, one sacrifice [is sufficient] on account of everything. The Sages agree with Rabbi Eliezer that if she got married to five men, that she is liable for a sacrifice on account of each and every one. Rabbi Shimon says, if the Beit Din acted in accordance with their ruling, [the marriage is treated like] a willful [transgression] of a man with a woman. [But if] she got married on her own testimony, [the marriage is treated like] an unintentional [transgression] of a man with a woman.

A woman who traveled with her husband to lands overseas: [If] she came back and said, "My husband died," she may get married on her own testimony. [If] she traveled [again] to lands overseas, [and] she came back and said, "My husband died," she may [once again] get married on her own testimony. And behold, if [afterwards], all of them were approaching and arriving (i.e., they all returned alive), she is sent forth from [her marriages with] all of them, and she is permitted to her first [husband]. Her sexual relations or chalitzah from the brothers of her first [husband] exempt her rival wives from the second and from the third. Her rival wives are not exempted if the second came upon her in the name of marriage after the death of the first. Her sexual relations or chalitzah from the brothers of the second exempt her rival wives. From the third [or] from the fourth, her rival wives are not exempted.

A woman whose husband and son traveled to lands overseas, and they came and told her, "Your son died, and afterwards your husband died," and yibbum was performed on her, and afterwards, they said to her, "The matters were reversed": It is not that she was fit for yibbum, but rather for marriage, [and as to] every offspring that she birthed [from her yavam], behold, they are mamzerim. [If] they said to her, "Your husband died and afterwards your son died," and she got married, and afterwards they said to her, "The matters were reversed": It is not that she was fit for marriage, but rather for yibbum, [and as to] every offspring that she birthed in the life of her yavam, behold, they are mamzerim. [These are] the words of Rabbi Meir, who spoke in the name of Rabbi Akiva. And the Sages say, there is no mamzer by a yevama.* [If] they said to her, "Your husband died," and she got married, and afterwards they said to her, "He was alive and [then] he died," behold, this one goes out with a divorce document, [and as to] every offspring that she birthed in the life of her husband, behold, they are mamzerim. [If they were born] after the death of her husband, they are kosher (i.e., not mamzerim). [If] they said to her, "Your husband died," and she got betrothed, and afterwards they said to her, "He was alive and [then] he died," behold, this one goes out with a divorce document and chalitzah, and every offspring that she birthed in the life of her husband are mamzerim. [If they were born] after the death of her husband, they are kosher. [If] they said to her, "Your yavam died," and she got married, and afterwards they said to her, "He was alive and [then] he died," it is not that she was fit for marriage, rather, for yibbum. Behold, this one goes out with a divorce document, and every offspring that she birthed in the life of her yavam are mamzerim. [These are] the words of Rabbi Meir, who spoke in the name of Rabbi Akiva. And the Sages say, there are no mamzerim by a yevama.

One whose wife traveled to lands overseas, [and] they came and told him, "Your wife died," and he married her sister, and afterwards they told him, "She was alive and [then] she died," behold, this one may remain [married to the sister], and any [subsequent] offspring from the first one is a mamzer, and from the last one is not a mamzer. Rabbi Yosei says, anything that can be disqualified through the agency of others can be disqualified through one's own agency, and anything that cannot be disqualified through the agency of others cannot be disqualified through one's own agency. [If] they said to him, "Your wife died," and he married her sister, and she traveled to lands overseas, and they said to him, "Your [second] wife died," and he married her sister, and she traveled to lands overseas, and behold, all of them were approaching and arriving (i.e., they all returned alive), the first one is his wife, her rival wives are exempt, and all of the rest of them are not [considered] his wives. And if he came upon the second one in the name of matrimony after the death of the first one, the second one is his wife, her rival wife is exempt, and all of the rest of them are not [considered] his wives. [If] they told him, "Your daughter died first, and afterwards your brother died," and he got up and performed yibbum on her rival wife, and afterwards they said to him, "The matters were reversed," it is not that she was fit for yibbum, but rather for marriage, [and] all of the offspring that she birthed [from her yavam], behold, they are mamzerim. [If] they said to him, "He died first, and afterwards your daughter died," [and] her rival wife went and married someone else, and afterwards they told him, "The matters were reversed," it is not that she was fit for marriage, but rather for yibbum, [and] every offspring that she bore in the lifetime of her yavam, behold, they are mamzerim. [These are] the words of Rabbi Meir, who spoke in the name of Rabbi Akiva. And the Sages say, there are no mamzerim by a yevama.

A [male] deaf-mute who underwent chalitzah, or a [female] deaf-mute who performed chalitzah; and [a female] who performs chalitzah from an imbecile, and so too a [female] imbecile who performs chalitzah from a minor: She goes out and the thirteen matters (i.e., the penalties enumerated in Gittin 8:5) with her, the words of Rabbi Meir, who spoke in the name of Rabbi Akiva. And the Sages say, there are no mamzerim by a yevama.

A boy of nine years and one day who comes upon his yevama and [then] dies: She performs chalitzah and is not subject to yibbum, for the sexual relations of a boy of nine years and one day are like ma'amar in an adult. Rabbi Shimon says, she either performs chalitzah or is subject to yibbum, for if his sexual relations are [valid] sexual relations, then she may have yibbum performed on her, for she was the wife of the first one; [and] if his sexual relations are not [valid] sexual relations, then she may [nonetheless] have yibbum performed on her, for she is the wife of the second one.

A boy of nine years and one day who comes upon his yevama disqualifies [his deceased brother's wife for marriage] with his brothers in one matter, and his brothers disqualify him in four matters. He disqualifies [her] with his brothers in regards to sexual relations, and his brothers disqualify [her] with him in regards to sexual relations, a divorce document, ma'amar, and chalitzah. And just as he does not disqualify [her] with his brothers in regards to ma'amar, a divorce document, and chalitzah, so too his brothers do not disqualify one another in regards to sexual relations, a divorce document, ma'amar and chalitzah. How so? Two brothers, [each of whom is] nine years and one day old. [If] this one comes and performs ma'amar, [and] that one comes and performs ma'amar; [or] this one comes and gives a divorce document, [and] that one comes and gives a divorce document; [or] this one comes and performs chalitzah, [and] that one comes and performs chalitzah, he has not done anything. Rabbi Meir says, a woman who performs chalitzah from a minor becomes disqualified from this one and from that one. [If] this one comes and has intercourse [with her], [and] that one comes and has intercourse [with her], she becomes disqualified from both of them. Rabbi Shimon says, the first one remains [with her] and the second one is taken out. [If] the sexual relations of the first one are [valid] sexual relations, [then] the sexual relations of the second are not [considered] sexual relations, or there can be no sexual relations after sexual relations. And if the sexual relations of the first one are not [valid] sexual relations, [then] the sexual relations of the second are [also] not [considered] sexual relations.*

A boy of nine years and one day who comes upon his yevama, and then went back and came upon her rival wife, disqualifies [both of them] for himself. Rabbi Shimon says, he does not disqualify, for if the sexual relations of the first one are [valid] sexual relations, [then] the sexual relations of the second are not [considered] sexual relations, for there can be no sexual relations after sexual relations. [If] the sexual relations of the first one are not [valid] sexual relations, then the sexual relations of the second are [also] not [considered] sexual relations. When do these words apply? In regards to the sexual relations of a boy of nine years and one day, but [as to] a deaf-mute, an imbecile, or a minor [younger than nine years and one day] who had intercourse, they have acquired [their yevama] and exempted the rival wives.

An imbecile or a minor who married women, and they (i.e., the imbecile or the minor) died: Their wives are exempt from chalitzah. This is the general rule: Every act of sexual relations that requires mental awareness is not [considered] sexual relations, [and] that which does not require mental awareness, behold, that is [considered] sexual relations.