[If] a widow [who was married] to a Kohen Gadol, [or] a divorcee or chalutzah [who was married] to an ordinary Kohen, brought melog slaves or fixed-value slaves [into the marriage] for him —- the melog slaves may not eat terumah, [but] the fixed-value slaves may eat [terumah].  These are the melog slaves —- if they died, the loss is hers, and if they appreciated, the profit is hers. Even though he is obligated to feed them, they may not eat terumah. And these are the fixed-value slaves —- if they died, the loss is his, and if they appreciated, the profit is his. Since he is liable for their loss, they may eat terumah.

[If] the daughter of a Yisrael married a Kohen and brought [into the marriage] slaves for him, whether [they are] melog slaves or fixed-value slaves, they may eat terumah. However, [if] the daughter of a Kohen married a Yisrael and brought [into the marriage] either melog slaves or fixed-value slaves, they may not eat terumah.

[If] the daughter of a Yisrael married a Kohen and he died, leaving her preg- nant —- her slaves may not eat terumah because of the share of the fetus; because the fetus disqualifies but does not entitle [one] to eat [terumah]; these are the words of R' Yose. They said to him: After your testimony to us concerning the daughter of a Yisrael and the Kohen, even [if] the daughter of a Kohen [was married] to a Kohen and he died, leaving her pregnant, her slaves should not eat terumah because of the share of the fetus.

The fetus, the yavam, betrothal, the deaf-mute, and a boy nine years and one day [old] disqualify but do not entitle [a woman] to eat [terumah]; [and even if] it is in doubt whether the boy was nine years and one day [old] or not, [or] whether two hairs had appeared or not.  [If] a house collapsed on a man and his brother's daughter and it is not known who died first, her co-wife requires chalitzah but may not be taken in yibum.

The rapist, the seducer, and the mentally incompetent do not disqualify nor do they entitle [a woman] to eat [terumah]; but if they were unfit to marry into [the congre- gation of] Israel, they disqualify [her]. How so? [If] a Yisrael cohabited with the daughter of a Kohen, she may eat terumah. [If] she became pregnant, she may not eat terumah. [However, if] the fetus was cut up in her womb, she may eat terumah. [If] a Kohen cohabited with the daughter of a Yisrael, she may not eat terumah. [If] she became pregnant, she may not eat. [However,] if she gave birth, she may eat. Thus, the power of the son is greater than that of the father.  The slave disqualifies because of cohabitation, but does not disqualify as a descendant. How so? [If] the daughter of a Yisrael [married] a Kohen, [or the] daughter of a Kohen [married] a Yisrael, and she bore him a son; and the son went and forced himself on a slavewoman, and she bore a son from him —- he is a slave. [If] his father's mother was the daughter of a Yisrael [married] to a Kohen, she may not eat terumah; [if] the daughter of a Kohen [married] a Yisrael, she may eat terumah.  A mamzer disqualifies and entitles [a woman] to eat [terumah]. How so? [If] the daughter of a Yisrael [married] a Kohen, or the daughter of a Kohen [married] a Yisrael, and she bore him a daughter; and the daughter went and married a slave or a non-Jew, and bore a son from him, he is a mamzer. [If] his mother's mother was the daughter of a Yisrael married to a Kohen, she may eat terumah; [if] the daughter of a Kohen [married] a Yisrael, she may not eat terumah.

The Kohen Gadol sometimes disqualifies. How so? [If] a Kohen's daughter [was married] to a Yisrael and bore him a daughter; and the daughter went and married a Kohen and bore him a son —- he is qualified to be a Kohen Gadol [and] stand and serve at the altar. He entitles his mother to eat [terumah], but disqualifies his mother's mother. [To this] she says: [“Let others] not [be] like my son the Kohen Gadol, who disqualifies me from terumah.”

The uncircumcised and all those who are tamei may not eat terumah, [but] their wives and slaves may eat terumah. One with mutilated testicles, and one whose phallus was severed —- they and their slaves may eat, but their wives may not eat. However, if he did not cohabit with her after his testicles were mutilated or his phallus was severed, she may eat.

Who is [considered] someone with mutilated testicles? Anyone whose testicles were cut, even if only one of them. And [who is considered] a person whose phallus was severed? Anyone whose phallus was cut off; [however,] if even a hairsbreadth of the corona remained, he is fit.  Persons with mutilated testicles or a severed phallus are permitted to [marry] a convert or an emancipated slavewoman; they are forbidden only to enter into the congregation, as it is stated (Deut. 23:2): A person with mutilated testicles or a severed phallus may not enter the congregation of God.

The Ammonite and the Moabite are prohibited [from marrying into the congregation], and their prohibition is per- petual. However, their women are permitted immediately. The Egyptian and the Edomite are prohibited [from marrying into the congregation] only until three generations, both males and females. R' Shimon permits the females immediately. R' Shimon said: This matter is [subject to] a fortiori reasoning —- if, in the case where the males were prohibited perpetually, the females were permitted immediately; then [how much more so] in the case where the males were prohibited only until three generations, that the females should be permitted immediately! They replied to him: If this is a precept [handed down], we will accept [it], but if it is a ruling, there is a rebuttal [to it]. He said to them: Not so, what I say is a precept. Mamzerim and Nesinites are prohibited [from marrying into the congregation], and their prohibition is perpetual, both male and female.

R' Yehoshua said: I have heard that the saris performs chalitzah and that chali- tzah is performed with his wife; and [I have also heard] that the saris does not perform chalitzah and that chalitzah is not performed with his wife —- and I cannot explain [it]. R' Akiva said: I will explain [it]. The [person rendered a] saris by [an act of] man performs chalitzah and chalitzah is performed with his wife, because he had a period of suitability; the congenital saris does not perform chalitzah and chalitzah is not performed with his wife, because he had no period of suitability. R' Eliezer says: Not so; rather the congenital saris performs chalitzah and chalitzah is performed with his wife, since he may be cured; the [person rendered a] saris by [an act of] man does not perform chalitzah and chalitzah is not performed with his wife, since he cannot be cured. R' Yehoshua ben Beseira testified about ben Megusas, [who lived] in Jerusalem, [who was] a [person rendered a] saris by [an act of] man, and yibum was performed with his wife, supporting R' Akiva's statement.