[If] a woman's baby became confused with her daughter-in-law's baby, and they grew to adulthood, and married and died —- the sons of the daughter-in-law perform chalitzah, but may not perform yibum, because it is uncertain [which is] their brother's wife and [which is] their father's brother's wife; the sons of the grandmother [however] may perform either chalitzah or yibum, since [their] uncertainty is [which is] their brother's wife and [which is] their brother's son's wife.  [If] the certain ones died —- the uncertain sons perform chalitzah, but not yibum, with the grandmother's sons' [widows], because it is uncertain [which is] their brother's wife and [which is] their father's brother's wife; and [with] the daughter-in-law's sons' [widows], one [of the uncertain ones] performs chalitzah and the other may [then] perform yibum.

[If] the child of a Kohen's wife became confused with her slave's child —- they may [both] eat terumah, they receive one portion at the threshing floor, they may not contaminate themselves with the dead, and they may not marry either qualified or disqualified women.  [If] they became adults and emancipated each other —- they may marry [only] women fit to [marry] a Kohen, and may not contaminate themselves with the dead; but if they contaminated themselves, they do not incur forty [lashes]. They may not eat terumah, but if they ate, they are not required to pay the principal and the [additional] fifth. They do not receive a portion at the threshing floor, but they may sell terumah and keep the proceeds. They do not receive a portion of the sacred Temple objects, and we do not give them sacred objects; but what is theirs is not taken from them. They are exempt from [giving] the [upper] foreleg, the jaws, and the stomach. His first-born [animal] should be left to pasture until it becomes blemished; and [both] the stringencies which apply to Kohanim and those which apply to Yisraelim are imposed upon him.

If a woman did not wait three months after [her divorce or widowhood from] her husband, but remarried and gave birth, and it is now known whether it was a nine-months' child by the former [husband] or a seven-months' child by the latter —- [if] she [also] had [other] sons from the first and second [husbands], these [sons] perform chalitzah but not yibum. Similarly, he performs chalitzah for them, but not yibum. [If] he had brothers by the first and second [husbands] not through his mother, he may perform either chalitzah or yibum, whereas they —- one [must] perform chalitzah [after which] the other one [may] perform yibum.

If one [husband] was a Yisrael and one [husband] was a Kohen, the child must marry a woman fit to [marry] a Kohen, and he may not contaminate himself with the dead; but if he contaminated himself, he does not incur forty [lashes]. He may not eat terumah, but if he ate, he is not required to pay the principal and the [additional] fifth. He does not receive a portion at the threshing floor, but he may sell terumah and keep the proceeds. He does not receive a portion of the sacred Temple objects, and we do not give him sacred objects; but what is his is not taken from him. He is exempt from [giving] the [upper] foreleg, the jaws, and the stomach. His first-born [animal] must be left to pasture until it becomes blemished, and [both] the stringencies which apply to Kohanim and those which apply to Yisraelim are imposed upon him.  [If] both [husbands] were Kohanim, he must [observe the laws of] onain for them, and they for him; he may not contaminate himself with them, nor they with him; he does not inherit from them, but they inherit from him. He is not liable for striking or cursing either of them. He must go up with the watch of each, but does not receive a portion; [however,] if both belonged to the same watch, he receives one portion.

The commandment of chalitzah is [performed before] three judges, even if all three are laymen.  [If] she performed chalitzah with a [leather] shoe, her chalitzah is valid; with a cloth shoe, it is not valid; with a heeled sandal, it is valid; with an unheeled sandal, it is not valid; below the knee, her chalitzah is valid; above the knee, her chalitzah is not valid.

[If] she performed chalitzah with a sandal that was not his, or with a wooden sandal, or with a left shoe [placed] on his right [foot], her chalitzah is valid. [If] she performed chalitzah with a [sandal] which was [too] large [for him, but] in which he could [still] walk, or with a [sandal] which was [too] small [for him, but] which covered most of his foot, her chalitzah is valid. [If] she performed chalitzah at night, her chalitzah is valid; but R' Eliezer invalidates [it]. On the left [foot], her chalitzah is not valid; but R' Eliezer validates [it].

[If] she removed [the shoe] and spat, but did not recite, her chalitzah is [nevertheless] valid. [If] she recited and spat, but did not remove [the shoe], her chalitzah is not valid. [If] she removed [the shoe] and recited, but did not spit —- R' Eliezer says: her chalitzah is not valid; [but] R' Akiva says: her chalitzah is valid. Said R' Eliezer: ... So should be done ... (Deut. 25:9) —- whatever is an action is indispensable. R' Akiva replied: Is that a proof? “So should be done to the man ...” —- whatever is an action involving the man [is indispensable].

[If] chalitzah was performed on a deaf-mute, or [if] a woman who was a deaf-mute performed chalitzah, or [if] a widow performed chalitzah on a minor, her chalitzah is not valid. [If] a minor girl performed chalitzah, she must perform chalitzah when she reaches adulthood, and if she did not perform chalitzah [again], her [first] chalitzah is not valid.

[If] she performed chalitzah before two [judges], or before three, but it was discovered that one was a relative or was disqualified, her chalitzah is not valid; [but] R' Shimon and R' Yochanan the Sandler validate [it]. It once happened that someone performed chalitzah when only he and she were present, in a prison, and the case came before R' Akiva, and he validated [it].

The commandment of chalitzah [is performed as follows]: He and his yevamah come to the court, and they give him advice appropriate to him, as it is said (Deut. 25:8): And the elders of his city shall summon him and speak to him. She [then] says: My husband's brother refuses to establish a name for his brother in Israel; he is not willing to take me in yibum; and he says: I do not want to take her. They said this in the Holy Language. Then his brother's wife shall approach him in the presence of the elders and remove his shoe from his foot and spit before him —- spittle discernible to the judges. And [she shall] declare, saying, “So should be done to the man who would not build his brother's house!” They used to dictate [only] until this point, but when R' Hurkanos dictated under the eilah tree in the village of Eitam and completed the entire chapter, it became [the] established [custom] to complete the entire chapter —- And his name shall be called in Israel, the house of the one whose shoe was removed. The commandment is incumbent on the judges and not on the disciples. R' Yehudah says: The commandment is incumbent upon all those standing there to say: “The one whose shoe was removed, the one whose shoe was removed, the one whose shoe was removed.”