One who performs ma'amar with his yevama and she is found to be pregnant and she gives birth: In the event that the offspring is viable, his ma'amar is not a [valid] ma'amar, [and] he is permitted to her close relatives, and she is permitted to his close relatives, and she is not disqualified from [marriage into] the priesthood. [If] the offspring is not viable, his ma'amar is a [valid] ma'amar, [and] he is forbidden to her close relatives, and she is forbidden to his close relatives, and she is disqualified from [marriage into] the priesthood. One who consummates his marriage with his yevama and she is found to be pregnant, and she gives birth: In the event that the offspring is viable, he must send her out [from the marriage], and they are liable for a [sin-]offering. [If] the offspring is not viable, he may maintain her [as a wife] . [If] there is a doubt as to whether the offspring is viable or not viable, both stringencies are imposed upon him. [If] there is a doubt as to whether [the woman has given birth to] a ninth-month offspring of the first [husband] or a seventh-month offspring of the last [husband]: [If it was] the offspring of the first, it would be fit to be a High Priest; [while if it was] the offspring of the last, it would be a doubtful mamzer. One who performs ma'amar on his yevama and she is found to be pregnant, behold, this one may not marry her rival wives until it is known whether the fetus is viable, for a newborn infant does not exempt [the rival wives] until it emerges into the air of the world.

[A woman] who dies while she is waiting for her yavam: He is permitted to marry her mother. What is her status vis-a-vis her sustenance payments? As long as her husband is liable, her yavam is liable. [If] her husband is not liable, her yavam is not liable. One who consummates his marriage with his yevama acquires his brother's estate (Yevamot 4:7). Rabbi Yehuda says, in either case, in either case, if the father is living, the estate belongs to the father. If the father is not living, the estate belongs to the brother.

Four are liable from the Torah, and four are second-degree relatives (i.e., as to whom the Sages extended the prohibition against marrying a chalutzah): His father and his son, his brother and his brother's son, behold, they are liable on her account. The father of his father, and the father of his mother, the son of his son, and the son of his daughter, behold, they are second-degree relatives. To these there is a stringency as to a divorced woman that there is not as to a chalutzah, and [a stringency] as to a chalutzah that there is not as to a divorced woman: A divorced woman is permitted to return to the man who divorced her; therefore, he is liable for [relations with] her close relatives. A chalutzah is forbidden to return to the man who performed chalitzah on her; therefore, he is exempt for [relations with] her close relatives.

[A woman] whose deceased-husband's brother betrothed her sister while she is waiting for her yavam: As to she herself, they said in the name of Rabbi Yehuda ben Beteira, they say to [the brother], "Wait until she has yibbum performed." [If the brother] who betrothed [her sister] dies, the yavam performs chalitzah. [If] both of them die, the one who betrothed sends out his wife with a divorce document, and [sends out] the wife of his brother with chalitzah. In the name of Rabbi Eliezer they said, [if] his wife dies, he performs chalitzah on his yavama. [If] his yevama dies, he may consummate the marriage with his wife.

One who was married to two women, and he dies, sexual relations or chalitzah with one of them [by his brother] exempts her rival wife. [If] one of them was forbidden to one of his brothers [pursuant to] a prohibition against forbidden relations, and he performed chalitzah on her, he has done nothing, and her rival wife is not exempt; rather, either she or her rival wife are subject to yibbum by one of the other brothers. [If] she was subject to a prohibition [resulting from] a mitzvah, or a prohibition [resulting from] sanctity (see Yevamot 20a:12-13), [and] he performed chalitzah on her or engaged in relations with her, her rival wife is exempted.

One who returns to his divorced wife after she was married [to another man]; one who marries a woman to whom he had performed chalitzah; and one marries the close relative of a woman to whom he had performed chalitzah: There is no [valid] betrothal and she does not require a divorce document from him; she is disqualified [from marriage into the priesthood] and her offspring is disqualified, the words of Rabbi Akiva. And the Sages say, there is a [valid] betrothal, and she requires a divorce document from him; she is fit [for marriage into the priesthood], and her offspring is fit; [and] they force him to send her out [from the marriage].

Behold, a woman who always was running back to sleep at her father's house, or was always angry at her husband, or her husband was old or infirm, or her husband went off to lands overseas, or her husband was incarcerated in prison, or who had miscarried after the death of her husband, [or if] she was barren or old or an aylonit or a minor who was not fit to give birth: [Even in such cases], they need to wait three months [before remarrying], the words of Rabbi Meir. Rabbi Yehuda permits them to get betrothed and married immediately. Said Rabbi Yishmael the son of Rabbi Yochanan ben Berokah, I heard in the vineyard of Yavneh that no woman may get married or betrothed until three months have passed. A female convert and a female captive and a freed maidservant need to wait three months, the words of Rabbi Yehuda. Rabbi Yosei permits them to get married immediately, and so too would Rabbi Yosei say, every woman may get betrothed [immediately] except for a widow, because of the thirty days of mourning, but none of them may get married until three months have passed. A yevama whose yavam performed chalitzah on her within three months needs to [nonetheless] wait three months. [However,] the "three months" that they spoke of apply after the death of her husband, but not after the chalitzah of her yavam.

One who deposits a divorce document for his wife [with a trustee] and says to him, "Do not give it to her except after three months," once the divorce document reaches her, she is permitted to marry immediately, and there is no concern that it is an old divorce document. A daughter of a priest who married an Israelite, and her husband died: She can eat terumah that evening, and there is no concern that she is pregnant.

A yevama receives sustenance payments by the estate of her husband for the entirety of the first three months [following his death]. After three months, she does not receive sustenance payments either by her husband's estate or by her yavam's estate. If her yavam was brought to judgment [and required to either perform yibbum or chalitzah], and he escaped, behold, he must provide sustenance payments from his estate. It so happened that there was someone who came before Rabbi Yosei. He said to him, "Rabbi, what is the ruling regarding performing chalitzah within three months?" He read to him this verse (Deut. 25:7): "And if the man does not desire to take his yevama, etc." One who is is fit to perform yibbum is fit to perform chalitzah. Within three months, since he is not fit to perform yibbum, he is not be fit to perform chalitzah. [Therefore,] the yevama should not be subject to yibbum or chalitzah until three months have passed. And just as they do not tell him to perform yibbum, so too they do not tell him to perform chalitzah. It so happened in Rophah (ברופא (MS Erfurt)) that there was someone whose husband was traveling overseas, and there was a woman who was waiting him to perform yibbum, and he had a minor brother. In the name of Rabbi Elazar bar Tzadok they said, she should [be permitted to] perform chalitzah lest some evil befall him, and it turns out that she is bound to the minor [brother]. And the Sages say, just as they do not tell him to perform yibbum, so too they do not tell him to perform chalitzah. The beautiful captive mentioned in the Torah is given thirty days, but the Sages said, she [actually] needs to wait three months so that the [parentage of the] offspring is rectified (i.e., it is determined whether it is the offspring of her captor or her slain former husband). Rabbi Shimon ben Elazar would bring [a proof] from Scripture, as it is said (Deut. 21:13), "A month of days, and after that [you may come to her]."*

One who comes upon his yevama for the sake of pleasure or for the sake of property: They view him as though he came into contact with a forbidden relation, and the offspring is close to being [considered] a mamzer.* Rabbi Meir would say, a man should not come upon his yevama until she has reached a marriageable age, and so too the rival wives, and so too the forbidden relations* of forbidden relations (Lieberman), one should not marry them or betroth them until they have reached a marriageable age, lest they are found to be an aylonit or found to be unfit, and the Sages say, behold, they are presumed to be fit. Rabbi Akiva agrees that with regards to a widow of a High Priest, or the divorcee or chalutzah of an ordinary priest, that even though she [falls into the category] of "do not come upon her," the offspring is not a mamzer, for a mamzer only arises from [a union between] blood-relatives. Rabbi Shimon the Yemenite agrees that as to one who comes upon his wife when she is a menstruant, that even though this results in excision, the offspring is not a mamzer, for a mamzer only arises from [a union between] blood-relatives.