Two unrelated men who betrothed two sisters, [and] this one doesn't know which one he betrothed, and that one doesn't know which one he betrothed: This one issues two divorce documents, and that one issues two divorce documents. [If] one of [the men] died, the second one is forbidden to both of [the sisters]. [If] one of [the sisters] died, both of [the men] are forbidden to the second one. [If] they died and they had one brother, he performs chalitza on both of them; two brothers, they [both] perform chalitza on both of them. If they preemptively married them, they are taken out [from the marriages]. One who betrothed one of two unrelated women, and doesn't know which one he betrothed, he is married to both of them. [If] he died and he had one brother, he is married to both of them. Two brothers, they are married to both of them. Two brothers who betrothed two sisters, [and] this one doesn't know which one he betrothed, and that one doesn't know which one he betrothed, this one issues two divorce documents, and that one issues two divorce documents. [If] one of [the brothers] dies, the second one is forbidden to both of them. [If] one of [the sisters] dies, both of [the men] are forbidden to the second one. [If] they died and they had one brother, he performs chalitza on both of them. Two brothers, they [both] perform chalitza on both of them. If they preemptively married them, they are taken out [from the marriages]. Two unrelated men who betrothed two unrelated women, [and] this one doesn't know which one he betrothed, and that one doesn't know which one he betrothed, this one issues two divorce documents, and that one issues two divorce documents. [If] one of [the men] dies, the second one is permitted to both of [the women]. [If] one of [the women] dies, both of [the men] are permitted to the second one. How do they do it? One gives a divorce document and one marries. [If] they died, and this one has a brother, and that one has a brother, this [man] performs chalitza to this [woman], and the other [man] performs yibbum; or this [man] performs chalitza to that [woman], and the other [man] performs yibbum. If they preemptively married them, they are taken out [from the marriages]. It is incumbent on an adult male to perform yibbum, but it not incumbent on an adult female to have yibbum performed on her; rather, he may perform yibbum on any of [the widows] he desires.

The cistern that is closest to the channel is filled first. If the [owner of the] second-closest preemptively fills it up, behold, this one was industrious, and he receives his reward. [If] this one preemptively causes a water channel to pass over the cistern of his fellow, behold, this one was industrious and he receives his reward.

One who says to his fellow: "Go out and betroth for me such-and-such a woman," and [his fellow instead] goes and betroths her for himself, [or] "Go out and buy for me the wares of so-and-so," and he goes and [instead] buys them for himself, what is done is done; however, it was conducted in a treacherous manner. One who redeems a captive is permitted to marry her. One who testifies about a captive: Behold, he may not enter into marriage with her, but if he [nonetheless] entered into marriage with her, he is not taken out of it.

One who brings a divorce document from foreign lands, and it says, “In my presence it was written and in my presence it was signed," he (i.e., the messenger) may not marry his (i.e., the purported divorcee's) wife. [If he testifies,] "He died," "I killed him," [or] "We killed him," he may not marry his wife. Rabbi Yehuda says, [if he testifies,] "I killed him," he may not marry his wife, [but] "We killed him," he may marry his wife. They said to him, it once happened that there was a certain bandit who was caught in Cappadocia, and he was being taken away to be killed, and he said, "Go and tell the wife of Shimon bar Kahana, 'I killed him in the entrance to Lod.'" And the matter came before the Sages, and they allowed his wife to remarry. He said to them, that is no proof, for he only said, "We killed him."

One who is suspected [of having relations] with another man's wife, and she became divorced by means of another, behold, this one shall not enter into marriage [with her], but if he entered into marriage [nonetheless], he is not taken out of it. A convert or an idolater or a slave* who comes onto a daughter of Israel: Even though the idolater came back and converts, [or] the slave [came back] and is freed, behold, this one shall not enter into marriage [with her], but if he entered into marriage [nonetheless], he is not taken out of it. An Israelite who comes onto a maidservant or onto an idolatress, even though the maidservant came back and was freed, [or] the idolatress [came back] and converted, behold, this one shall not enter into marriage [with her], but if he entered into marriage [nonetheless], he is not taken out of it.

A Sage that prohibited a woman in regards to a vow concerning her husband, behold, this one shall not marry her. Said Rabbi Yehuda, when do these words apply? When he (i.e., the Sage) didn't have a wife, or if he had [a wife] but he divorced her on account of that [prohibition], but if he had a wife and she died, he is permitted to marry her. § And any of these women* who [subsequently] got married to other men, and [their husbands] died -- they* are permitted to marry them, and any of those who had [other] wives who [subsequently] died are permitted to marry them. Rabbi Eliezer says, [as to] all those who were married to their brothers, and they died, the women are permitted to have yibbum performed on them, but [as to] the signatory on the sale of a field, or on the divorce document of a woman, the Sages were not concerned about them.

A Sage who issued a judgment [regarding] impurity or purity, [or regarding] prohibited or permitted, and so too witnesses who testified [about a case] -- behold, they are permitted to purchase [the item in question]. But the Sages said, "Distance [yourself] from unseemliness and from that which is similar to unseemliness." There are those who are industrious and are rewarded; there are those who are industrious and incur a loss; there are those who are lazy and are rewarded; and there are those who are lazy and incur a loss. One who is lazy (i.e., does not perform labor) on Erev Shabbat, or from Shabbat to the conclusion of Shabbat, or on Erev Shevi'it, or from Shevi'it to the conclusion of Shevi'it, or on the intermediate days of a festival, or on any occasion where [performing labor] carries with it a hint of transgression* behold, that person is "lazy and rewarded."