Mishnah Yevamot 13

בית שמאי אומרים אין ממאנין אלא ארוסות. ובית הלל אומרים ארוסות ונשואות. בית שמאי אומרים בבעל ולא ביבם. ובית הלל אומרים בבעל וביבם. בית שמאי אומרים בפניו. ובית הלל אומרים בפניו ושלא בפניו. בית שמאי אומרים בבית דין. ובית הלל אומרים בבית דין ושלא בבית דין. אמרו להן בית הלל לבית שמאי. ממאנת והיא קטנה אפילו ארבעה וחמשה פעמים. אמרו להן בית שמאי אין בנות ישראל הפקר. אלא ממאנת וממתנת עד שתגדיל ותמאן ותנשא:

Beth Shammai says: Only those who are betrothed may exercise the right of refusal; But Beth hillel says: Both those who are betrothed and those who are married. Beth Shammai says: [A declaration of refusal may be made] against a husband but not against a yavam; But Beth Hillel says: Either against a husband or against a yavam. Beth Shammai says: [The declaration] must be made in his presence, But Beth Hillel says: Either in his presence or not in his presence. Beth Shammai says: [The declaration must be made] before the court, But Beth Hillel says: Either before the court or not before the court. Beth Hillel said to Beth Shammai: [A girl] may exercise the right of refusal while she is a minor even four or five times. Beth Shammai said to them: “The daughters of Israel are not ownerless property! Rather, either she makes a declaration of refusal and then waits until she is of age, or she makes a declaration of refusal and marries again [immediately].

איזו היא קטנה שצריכה למאן כל שהשיאוה אמה ואחיה לדעתה. השיאוה שלא לדעתה. אינה צריכה למאן. רבי חנינא בן אנטיגנוס אומר כל תינוקת שאינה יכולה לשמור קדושיה אינה צריכה למאן. רבי אליעזר אומר אין מעשה קטנה כלום אלא כמפותה. בת ישראל לכהן לא תאכל בתרומה. בת כהן לישראל תאכל בתרומה:

Which minor must make the declaration of refusal?Any whose mother or brothers have given her in marriage with her consent. If they gave her in marriage without her consent she need not make any declaration of refusal. Rabbi Hanina ben Antigonus says: Any child who is unable to take care of her token of betrothal need not make any declaration of refusal. Rabbi Eliezer says: The act of a minor has no validity at all, rather [she is to be regarded] as one seduced. The daughter of an Israelite [who was married] to a priest may not eat terumah, and the daughter of a priest [who was married] to an Israelite may eat terumah.

רבי אליעזר בן יעקב אומר כל עכבה שהיא מן האיש כאלו היא אשתו. וכל עכבה שאינה מן האיש כאלו אינה אשתו:

Rabbi Eliezer ben Jacob says: In the case of any hindrance that was due to the husband, she is considered to be his wife; But in the case of any hindrance that was not due to the husband she is not considered to be his wife.

הממאנת באיש הוא מותר בקרובותיה והיא מותרת בקרוביו ולא פסלה מן הכהונה. נתן לה גט הוא אסור בקרובותיה והיא אסורה בקרוביו ופסלה מן הכהונה. נתן לה גט והחזירה. מיאנה בו ונשאת לאחר ונתארמלה או נתגרשה מותרת לחזור לו. מיאנה בו והחזירה נתן לה גט ונשאת לאחר ונתארמלה או נתגרשה אסורה לחזור לו. זה הכלל גט אחר מיאון אסורה לחזור לו מיאון אחר גט מותרת לחזור לו:

If a minor made a declaration of refusal against a man, he is permitted [to marry] her relatives and she is permitted to [marry] his relatives, and he does not disqualify her from[marrying] a priest. If he gave her a get, he is forbidden to [marry] her relatives and she is forbidden to [marry] his relatives, and he also disqualifies her from [marrying] a priest. If he gave her a get and remarried her and then she a made a declaration of refusal against him, and then she was married to another man and became a widow or was divorced, she is permitted to return to him. If she made a declaration of refusal against him and then he remarried her, and then he gave her a get and then she was married to another man and became a widow or was divorced, she is forbidden to return to him. This is the general rule: if divorce followed meun she is forbidden to return to him, and if meun followed divorce she is permitted to return to him.

הממאנת באיש ונשאת לאחר וגירשה. לאחר ומיאנה בו. לאחר וגירשה. לאחר ומיאנה בו. כל שיצאת הימנו בגט. אסורה לחזור לו. במיאון מותרת לחזור לו:

If a minor made a declaration of refusal against a man, and then she was married to another man who divorced her, and afterwards to another man against whom she made a declaration of refusal, and then to another man who divorced her: she is forbidden to return to any man from whom she was separated by a get, but is permitted to return to any man from whom she was separated by her declaration of refusal.

המגרש את האשה והחזירה מותרת ליבם ורבי אליעזר אוסר. וכן המגרש את היתומה והחזירה מותרת ליבם. ור' אליעזר אוסר קטנה שהשיאה אביה ונתגרשה כיתומה בחיי האב. החזירה דברי הכל אסורה ליבם:

If a man divorced his wife and remarried her, she is permitted to marry the yavam; Rabbi Elazar forbids. Similarly, if a man divorced an orphan and remarried her, she is permitted to marry the yavam; Rabbi Elazar forbids. If a minor was given in marriage by her father and was divorced she is like an orphan in her father’s lifetime and then her husband remarried her, all agree that she is forbidden to marry the yavam.

שני אחין נשואין לשתי אחיות יתומות קטנות ומת בעלה של אחת מהן. תצא משום אחות אשה. וכן שתי חרשות. גדולה וקטנה מת בעלה של קטנה. תצא הקטנה משום אחות אשה. מת בעלה של גדולה. רבי אליעזר אומר מלמדין את הקטנה שתמאן בו. רבן גמליאל אומר אם מיאנה מיאנה ואם לאו תמתין עד שתגדיל. ותצא הלזו משום אחות אשה. רבי יהושע אומר אי לו על אשתו ואי לו על אשת אחיו. מוציא את אשתו בגט ואשת אחיו בחליצה:

If two brothers were married to two sisters who were minors and orphans, and the husband of one of them died, [the widow] is free since she is the [the yavam’s] wife’s sister. Similarly in the case of two deaf-mute [sisters]. [If the two brothers were married to two sisters one of whom was] of age and [the other] a minor, if the husband of the minor died, the minor is free since she is the [the yavam’s] wife’s sister. If the husband of the elder sister died: Rabbi Eliezer says the minor is to be instructed to make a declaration of refusal against him. Rabban Gamaliel says: If she made a declaration of refusal, then she did so; but if [she did] not, let her wait until she is of age and then she will be free since she is the [the yavam’s] wife's sister. Rabbi Joshua says: Woe to him because of his wife and woe to him because of his brother’s wife! He must allow his wife to go by [giving her] a get, and [he must let go] his brother’s wife through halitzah.

מי שהיה נשוי לשתי יתומות קטנות ומת. ביאתה או חליצתה של אחת מהם פוטרת צרתה. וכן שתי חרשות. קטנה וחרשת אין ביאת אחת מהן פוטרת צרתה. פקחת וחרשת ביאת הפקחת פוטרת החרשת. ואין ביאת החרשת פוטרת את הפקחת. גדולה וקטנה ביאת הגדולה פוטרת את הקטנה ואין ביאת הקטנה פוטרת את הגדולה:

If a man who was married to two minors orphans died, intercourse or halitzah with one of them exempts her rival. And the same is true with regard to two deaf women. [If a man was married to] a minor and to a deaf woman [and then died], intercourse with one of them does not exempt her rival. If one was of sound senses and one was deaf, intercourse with the woman of sound senses exempts the deaf woman, but intercourse with the deaf woman does not exempt the woman of sound senses. If one was of age and the other a minor, intercourse with the one of age exempts the minor, but intercourse with the minor does not exempt the one of age.

מי שהיה נשוי לשתי יתומות קטנות ומת. בא יבם על הראשונה וחזר ובא על השניה. או שבא אחיו על השניה לא פסל את הראשונה. וכן שתי חרשות. קטנה וחרשת. בא יבם על הקטנה. וחזר ובא על החרשת. או שבא אחיו על החרשת. לא פסל את הקטנה. בא יבם על החרשת. וחזר ובא על הקטנה. או שבא אחיו על הקטנה פסל את החרשת:

If a man who was married to two orphans who were minors died, and the yavam had intercourse with one, and then he also had intercourse with the other, or his [the yavam’s] brother had intercourse with the other, he has not thereby disqualified the first [for him]; And the same is true with regard to two deaf women. [If one was] a minor and the other deaf, and the yavam had intercourse with the minor and then he had intercourse with the deaf widow, or a brother of his had intercourse with the deaf widow, he has not disqualified the minor [for him]. If the yavam had intercourse with the deaf widow and then he also had intercourse with the minor, or a brother of his had intercourse with the minor, he has disqualified the deaf widow [for him].

פקחת וחרשת. בא יבם על הפקחת וחזר ובא על החרשת או שבא אחיו על החרשת לא פסל את הפקחת. בא יבם על החרשת וחזר ובא על הפקחת. או שבא אחיו על הפקחת פסל את החרשת:

[If one was] of sound senses and the other deaf, and the yavam had intercourse with the woman of sound senses and then he also had intercourse with the deaf woman, or a brother of his had intercourse with the deaf woman, he does not disqualify the former [for him]. If the yavam had intercourse with the deaf woman, and then he also had intercourse with the woman of sound senses, or a brother of his had intercourse with the woman of sound senses, he disqualifies the deaf woman [for him].

גדולה וקטנה. בא יבם על הגדולה וחזר ובא על הקטנה. או שבא אחיו על הקטנה. לא פסל את הגדולה. בא יבם על הקטנה וחזר ובא על הגדולה. או שבא אחיו על הגדולה. פסל את הקטנה. רבי אלעזר אומר. מלמדין הקטנה שתמאן בו:

[If one was] of age and the other a minor, and the yavam had intercourse with the one who was of age, and then he had intercourse with the minor, or a brother of his had intercourse with the minor, he does not disqualify the elder for him. If the yavam had intercourse with the minor, and then he also had intercourse with the one who was of age, or a brother of his had intercourse with the one who was of age, he disqualifies the minor [for him]. Rabbi Elazar says: the minor is to be instructed to make a declaration of refusal.

יבם קטן שבא על יבמה קטנה יגדלו זה עם זה. בא על יבמה גדולה תגדלנו. היבמה שאמרה בתוך שלשים יום לא נבעלתי כופין אותו שיחלוץ לה. לאחר שלשים יום מבקשים הימנו שיחלוץ לה. ובזמן שהוא מודה אפילו לאחר שנים עשר חודש כופין אותו שיחלוץ לה:

If a yavam who was a minor had intercourse with a yevamah who was a minor, they should be brought up together. If he had intercourse with a yevamah who was of age, she should bring him up until he is of age. If a yevamah declared within thirty days [after yibbum], “he has not had intercourse with me”, they force him to perform halitzah; [If her declaration was made] after thirty days, they request that he perform halitzah. If he admits [that he did not have intercourse with her], they force him to perform halitzah.

הנודרת הנאה מיבמה בחיי בעלה כופין אותו שיחלוץ לה. לאחר מיתת בעלה מבקשין הימנו שיחלוץ לה. ואם נתכוונת לכך. אפילו בחיי בעלה מבקשין הימנו שיחלוץ לה:

If a woman vowed to have no benefit from her yavam:If the vow was made during the husband’s lifetime they force him to perform halitzah, [If her vow was made] after the death of her husband, they request of him to perform halitzah. If this was her intention, [even if her vow was made] during the lifetime of her husband, they request of him to perform halitzah.