Rabbi Yehuda forbids [marriage] with [a woman who was] raped by his father or seduced by his father, as it is said (Lev. 18:7-8), "You shall not uncover the nakedness of your father, etc.," and further on it says (Deut. 22:13), "A man shall not take his father's wife, and he he shall not uncover his father's garment." And it says (Deut. 22:19), "She is to remain his wife, etc." § A [female] convert whose sons converted along with her: They (i.e., her deceased husband's brothers) do not perform chalitzah or yibbum. [If her sons'] conception was not in sanctity, and their birth was not in sanctity they do not perform chaltizah or yibbum, and they are not liable on account of [the prohibition against marriage to] "the wife of one's brother." [If her sons'] conception was not in sanctity, but their birth was in sanctity, they may perform either chalitzah or yibbum, but they are liable on account of "the wife of one's brother." [If] their conception was in sanctity and their birth was in sanctity, behold, they are like an Israelite in every respect.

Five women whose newborns got mixed up, and they grew up mixed up, and they married women and [one of them] died, [and] some of them were brothers and some of them were not brothers: The brothers perform chalitzah, [and] those that were not brothers perform yibbum. [If] some of them were priests and some of them were not priests, the priests perform chalitzah, and those that were not priests perform yibbum. [If] some of them were brothers and some of them were priests, they [all] perform chalitzah and do not perform yibbum. [If] there is a doubt whether [the yevama] is his mother, or a doubt whether she is his daughter, or a doubt whether she is his sister, they perform [all] chalitzah and do not perform yibbum. This is the general rule: In all [situations of] doubt involving a yevama, they perform chalitzah and do not perform yibbum.

How is it that a man may [come to] perform chalitzah with his own mother due to uncertainty? His mother and another woman had two male offspring (i.e., one each), and they went back and gave birth to two [more] male offspring in while in hiding. The first two [offspring] stood up, [and] this one took the mother of that one [as a wife], and that one took the mother of this one [as a wife], and he died without offspring. [In this scenario,] this one performs chalitzah with both of them, and that one performs chalitzah with both of them. It turns out that a man may perform chalitzah with his own mother due to uncertainty. § How is it that a man may [come to] perform chalitzah with his own sister due to uncertainty? His mother and another woman had two female offspring, and they went back and gave birth to two [more] female offspring while in hiding, and they got married to two brothers from the father's side but not from the mother's side, and they died without offspring. [In this scenario,] this one performs chalitzah on both of them. It turns out that this man performs chalitzah with his own sister due to uncertainty. § How is it that a man may [come to] perform chalitzah with his own daughter due to uncertainty? His wife and another woman gave birth to two female offspring while in hiding, and they got married to two brothers from the father's side but not from the mother's side, and they died without offspring. [In this scenario,] he performs chalitzah on both of them. It turns out that this man performs chalitzah with his own daughter due to uncertainty.

A priestess whose offspring were mixed up with the offspring of her maidservant: They may not eat from that which is separated from most holy consecrated things [of the priesthood], for servants of the priesthood may not eat from that which is separated from most holy consecrated things, but they may eat from that which is separated from consecrated things of lesser holiness, from which the servants of the priesthood may eat. Both of them may go out to the threshing floor and take one portion [between themselves], for the servant [of a priest] is not given [a portion] unless his master was with him. Rabbi Yosei says, I could say to him, "If it is with the authority of my master, a priest, I give myself [a portion] with the authority of my master, and if not, I give myself with my own authority." [If] the mixed-up offspring grew up an each one freed the other, they may not eat from that which is separated from consecrated things of lesser holiness, for non-priests may not eat from them. Rabbi Yehuda says, the terumah is sold and purchased with its value in chullin, for anyone who cannot eat from the consecrated things of others may not eat from his own consecrated things.

Anyone who did not wait three months after [the death of] her husband, and got married and gave birth, and it is not known [which husband is the father], if he is presumptively [the offspring] of the first, behold, he is [deemed to be] the offspring of the first; [and] if he is presumptively [the offspring] of the second, behold, he is [deemed to be] the offspring of the second. [If there is] a doubt [whether the offspring is] a ninth-month (i.e., full-term) child of the first or a seven-month child of the last, [and] he strikes this one and goes back and strikes that one, [or] curses this one and goes back and curses that one, behold, he is exempt [from the death penalty]. [If] he strikes both of them at one time, he is liable. Rabbi Yehuda says, one who strikes his father and another man at one time is exempt, [but] one who curses his father and another man at one time is liable. [If] she had children from the first one and children from the second one, they (i.e., the brothers of the deceased husbands) perform neither chalitzah nor yibbum (contra Yevamot 11:7 ("they perform chalitzah but not yibbum")). And similarly, he neither performs chalitzah nor yibbum on them. [If] he had brothers from the first and brothers from the second that are not from the same mother, he performs chalitzah or yibbum on them (i.e., the wives of his deceased half-brothers). And so too with him; they (i.e., his half brothers) may perform chalitzah or yibbum [on his wives after his death].

A woman about whom a bad name (i.e., regarding promiscuity) has come out: Her offspring are deemed fit, because they are presumed to be of her husband. Rabbi Yehuda says, [if] both of them (i.e., her husband and her alleged paramour) are from the same [priestly] patrilinear family, [the doubtful offspring] are given one [priestly] portion.

The commandment of chalitzah must be performed before three [individuals acting as judges], as long as they know how to recite [the relevant verses]. Rabbi Yehuda says, before five. Said Rabbi Elazar bar Shimon, it so happened that [there was a woman] who performed chalitzah before only Rabbi Yishmael, at night.

[If] she performed chalitzah with a sandal that opened up but can [still] hold most of the foot, with a shoe that became separated and [still] covers most of the foot, with a sandal of bamboo (sha'am), with a sandal of hemp, with a stocking, with a prosthetic leg, with a leg-blanket (i.e., which is used by an amputee), with a felt-shoe of leather, and one who performs chalitzah with an adult man, whether standing or sitting or leaning, [and] one who performs chalitzah from [a yavam who is] a blind man -- [in all these cases,] her chalitzah is valid. With a sandal that opened up and does not hold most of the foot, with a shoe that became separated does not cover most of the foot, with a hand-blanket, with [a felt-shoe] of cloth, and one who performs chalitzah form [a yavam who is] a minor -- ]in all these cases,] her chalitzah is disqualified. Said Rabbi Yehuda, if Rabbi Eliezer would have seen a wooden sandal from nowadays, he would have said about it, "Behold, it is like [any other] sandal in every respect." Said Rabbi Shimon*, I came across an old man from Netzivin, and I said to him, "Did you ever happen to know Rabbi Yehuda ben Beteira?" He said to me, "Yes, and he used to frequent my table." I said to him, "Did you ever see him perform (i.e., officiate over) a chalitzah in your lifetime?" He said to me, "Yes." I said to him, "With what did you see him, with a shoe or a sandal?" He said to me, "And who would perform chalitzah with a shoe?!" I said to him, "If so, why did Rabbi Meir see fit to say that chalitzah may be performed with a shoe?" Rabbi Ya'akov says in his name, Rabbi Meir [actually] was in agreement that chalitzah may not be performed with a shoe.

A minor girl who performed chalitzah must perform chalitzah [again] once she reaches adulthood. [If] she did not perform chalitzah [as a minor], her chalitzah [as an adult] is disqualified, the words of Rabbi Eliezer. And the Sages say, if she did not perform chalitzah [as a minor], her chalitzah [as an adult] is valid. § [If] the straps of his shoe or sandal slipped out, or if the majority of the of the shoe covering his foot slipped out, her chalitzah is disqualified, [but] if he wanted to return [to her], she may not return. [If] she performed chalitzah, but did not spit [at him], or did not recite the verse (see Deut. 25:9), her chalitzah is valid, [and] if he wanted to return [to her], he may not return. [If] she spit but did not recite the verse or remove the shoe, [her] chalitzah is disqualified. [If] she recited the verse but did not spit or remove the shoe, she has not done anything, and he may return [to her].

A mistaken chalitzah is [nonetheless] valid. [If] he removed his shoe for her, [and] he intended [that it be for chalitzah] and she did not intend it, [or] she intends it and he did not intend it, her chalitzah is disqualified. A chalitzah administered by a Jewish court is valid, [but] by a court of idolaters is invalid. [But in regards to] a court of idolaters, [if] they were to beat him and say to him, "Do what Rabbi So-and-So tells you to do," [the chalitzah is valid].

[The judges] may perform (i.e., officiate over) chalitzah on a woman even if they don't know her. They may perform miyun even if they don't know her. A woman who said, "I did chalitzah," must bring proof to support her words. [If she said] "I did miyun," she must bring proof to support her words.

Originally they would write the bill of chalitzah [as follows]: "[So-and-so] came forward before [the court] and she removed the shoe from his right foot, [and] she spat before him, and she said (Deut. 25:9), 'Such should befall, etc.'" Rabbi Shimon says in the name of Rabbi Akiva, [the failure] to remove the shoe prevents [the chalitzah from taking effect], but [the failure] to spit does not prevent. Rabbi Shimon ben Elazar says, since [the brother] did not desire to establish a name for his brother in Israel, he comes and take a [new] name in exchange for his name, [as it says,] "And his name in Israel shall be called, etc."

The commandment [to recite the declaration stated in Deut. 25:8] is incumbent upon the judges, not upon the the students [who attend the court sessions]. Rabbi Yehuda says, the commandment is incumbent upon all those who stand [in attendance] to say, "The one stripped of the shoe, the one stripped of the shoe, the one stripped of the shoe." Said Rabbi Yehuda, it once happened that we were sitting before Rabbi Tarfon, and he said to us, "Answer, all of you, 'The one stripped of the shoe, the one stripped of the shoe.'"