(א) הַחוֹלֵץ לִיבִמְתּוֹ, וְנִמְצֵאת מְעֻבֶּרֶת וְיָלָדָה, בִּזְמַן שֶׁהַוָּלָד שֶׁל קְיָמָא, הוּא מֻתָּר בִּקְרוֹבוֹתֶיהָ, וְהִיא מֻתֶּרֶת בִּקְרוֹבָיו, וְלֹא פְסָלָהּ מִן הַכְּהֻנָּה. אֵין הַוָּלָד שֶׁל קְיָמָא, הוּא אָסוּר בִּקְרוֹבוֹתֶיהָ, וְהִיא אֲסוּרָה בִקְרוֹבָיו, וּפְסָלָהּ מִן הַכְּהֻנָּה:
(ב) הַכּוֹנֵס אֶת יְבִמְתּוֹ, וְנִמְצֵאת מְעֻבֶּרֶת וְיָלָדָה, בִּזְמַן שֶׁהַוָּלָד שֶׁל קְיָמָא, יוֹצִיא וְחַיָּבִין בַּקָּרְבָּן. וְאִם אֵין הַוָּלָד שֶׁל קְיָמָא, יְקַיֵּם. סָפֵק בֶּן תִּשְׁעָה לָרִאשׁוֹן, סָפֵק בֶּן שִׁבְעָה לָאַחֲרוֹן, יוֹצִיא וְהַוָּלָד כָּשֵׁר, וְחַיָּבִין בְּאָשָׁם תָּלוּי:
(ג) שׁוֹמֶרֶת יָבָם שֶׁנָּפְלוּ לָהּ נְכָסִים, מוֹדִים בֵּית שַׁמַּאי וּבֵית הִלֵּל שֶׁמּוֹכֶרֶת, וְנוֹתֶנֶת, וְקַיָּם. מֵתָה, מַה יַּעֲשׂוּ בִכְתֻבָּתָהּ וּבַנְּכָסִים הַנִּכְנָסִים וְיוֹצְאִין עִמָּהּ, בֵּית שַׁמַּאי אוֹמְרִים, יַחֲלֹקוּ יוֹרְשֵׁי הַבַּעַל עִם יוֹרְשֵׁי הָאָב. וּבֵית הִלֵּל אוֹמְרִים, נְכָסִים בְּחֶזְקָתָן, כְּתֻבָּה בְּחֶזְקַת יוֹרְשֵׁי הַבַּעַל, נְכָסִים הַנִּכְנָסִים וְיוֹצְאִים עִמָּהּ בְּחֶזְקַת יוֹרְשֵׁי הָאָב:
(ד) כְּנָסָהּ, הֲרֵי הִיא כְאִשְׁתּוֹ לְכָל דָּבָר, וּבִלְבַד שֶׁתְּהֵא כְתֻבָּתָהּ עַל נִכְסֵי בַעְלָהּ הָרִאשׁוֹן:
(1) [If] an individual underwent Chalitzah [the ceremony releasing the widow of a childless man from the obligation of Levirate marriage] from his Yevama [a woman whose husband died childless and whose brother-in-law must marry or dismiss her], and she was [subsequently] found to be pregnant and bore [a child]: If the child will live [for example, he was born after a full period of gestation] he [the Yavam - one upon whom has fallen the obligation to perform Levirate marriage] is permitted to [marry] her relatives, and she is permitted to his relatives, nor is she disqualified [from marrying] a priest. [If] the child will not [necessarily] live [for example, he is premature] he [the Yavam] is forbidden to her relatives, and she is forbidden to his relatives, and she is disqualified [from marrying] a priest.
(2) [If] an individual married his Yevama and she was [subsequently] found to be pregnant and bore [a child]: If the child will live, he must divorce [her] and they are liable for a sacrifice [for having relations]; but if the child will not live, he may maintain her [as a wife]. [If it is] uncertain whether the child was born [after] nine months from the first [husband], or [after] seven months from the second [lit. last husband], he divorces her, but the child is legitimate, and they [both] are liable for an Asham Talui [a guilt-offering brought upon possible commission of a sin].
(3) [If] a Shomeret Yavam [the widow of a childless man whose brother-in-law has not yet married her nor released her from the obligation of Levirate marriage] inherits property Beit Shammai and Beit Hillel agree that she may sell it or give it away and that [such a transaction] stands. [If a Shomeret Yavam] dies, what should they do with her Ketubah[a monetary settlement payable to a woman upon divorce or the death of her husband] and with the property that comes in with her [upon marriage] and goes out with her [upon divorce]? Beit Shammai say: The inheritors of the husband and the inheritors of the father divide it; but Beit Hillel say: The [usufruct] property goes to them [both groups], the Ketubah goes to the inheritors of the husband, and the property that comes in and goes out with her goes to the father's inheritors.
(4) [Once the Yavam] has married her [the Yevama] she is considered his wife in every respect, except that her Ketubah is taken from her first husband's estate.