יבמות ג׳Yevamot 3

Mishnah

משנה: אַרְבָּעָה אַחִין שְׁנַיִם מֵהֶן נְשׂוּאִין שְׁתֵּי אֲחָיוֹת. מֵתוּ אֶת הַנְּשׂוּאִין אֶת הָאֲחָיוֹת הֲרֵי אֵלּוּ חוֹלְצוֹת וְלֹא מִתְיַיבְּמוֹת. וְאִם קָדְמוּ וְכָנְסוּ יוֹצִיאוּ. רִבִּי לִעֶזֶר אוֹמֵר בֵּית שַׁמַּאי אוֹמְרִים יְקַיֵימוּ וּבֵית הִלֵּל אוֹמְרִים יוֹצִיאוּ.

MISHNAH: There are four brothers, two of whom are married to two sisters. If those married to the sisters died, [the sisters] have ḥalîṣah but not levirate. If [the remaining brothers] jumped the gun and married, they must divorce them. Rebbi Eliezer said, the House of Shammai say, they shall keep them, but the House of Hillel say, they have to divorce.

Halakhah

הלכה: אַרְבָּעָה אַחִין שְׁנַיִם מֵהֶן נְשׂוּאִין שְׁתֵּי אֲחָיוֹת כול׳. אִילּוּ אַרְבָּעָה אַחִין שְׁנַיִם מֵהֶן נְשׂוּאִין שְׁתֵּי נָכְרִיּוֹת שֶׁמָּא אֵינָן מִתְיַיבְּמוֹת. שַׁנְיָיא הִיא הָכָא שֶׁיֵּשׁ בּוֹ אִיסּוּר אֲחָיוֹת. מֵעַתָּה לֹא יְהוּ צְרִיכוֹת הִימֶּינּוּ חֲלִיצָה. אָמַר רִבִּי מַתַּנְיָה. עַל יְדֵי זִיקָה. וְאֵין בּוֹ אִיסּוּר אֲחָיוֹת בְּרוּרוֹת.

HALAKHAH: “Four brothers, two of whom are married to two sisters,” etc. If there were four brothers, two of whom are married to unrelatedwomen, would they not be subject to levirate? There is a difference, since here there is the prohibition of sisters. In that case, they should not need ḥalîṣah from them! Rebbi Mattaniah said, it is because of candidacy and the prohibition of sisters is not clear.

תַּמָּן תַּנִּינָן. שׁוֹמֶרֶת יָבָם שֶׁקִּידֵּשׁ אָחִיו אֶת אֲחוֹתָהּ. מִשּׁוּם רִבִּי יוּדָה בֶּן בָּתֵירָה אָמְרוּ. אוֹמֵר לוֹ. הַמְתֵּן עַד שֶׁיַּעֲשֶׂה מַעֲשֶׂה. חָלְצוּ אַחִים אוֹ כָנְסוּ (…) מֵת הַיָּבָם מוֹצִיא אֶת אִשְׁתּוֹ בְגֵט וְאֶת אֵשֶׁת אָחִיו בַּחֲלִיצָה. לֹא אָמַר אֶלָּא מֵתָה יְבִמְתּוֹ מוּתָּר בְּאִשְׁתּוֹ. אֲבָל מֵתָה אִשְׁתּוֹ אָסוּר בִּיבִמְתּוֹ. [אָמַר רִבִּי יוֹחָנָן. זוֹ דִבְרֵי רִבִּי לִעֶזֶר. אֲבָל דִּבְרֵי חֲכָמִים מֵתָה אִשְׁתּוֹ מוּתָּר בִּיבִמְתּוֹ. מֵתָה יְבִמְתּוֹ מוּתָּר בְּאִשְׁתּוֹ.] אָמַר רִבִּי יוֹחָנָן. דִּבְרֵי חֲכָמִים כָּל דָּבָר שֶׁהוּא בָא מַחְמַת הַגּוֹרֵם בָּטַל הַגּוֹרֵם בָּטַל הָאִיסּוּר. וּדְרִבִּי לִעֶזֶר. אֲפִילוּ בָּטַל הַגּוֹרֵם הָאִיסּוּר בִּמְקוֹמוֹ.

There, we have stated: “If a brother gave qiddushin to the sister of a woman waiting for the levir, they said in the name of Rebbi Jehudah ben Bathyra: One says to him, wait until your brother has acted. If [one of the] brothers performed ḥalîṣah or married her, he may marry his wife. If the sister-in-law died, he may marry his wife. If the levir died, he has to send away his wife by a bill of divorce and his brother’s widow by ḥalîṣah.” It says only: If the sister-in-law died, his wife is permitted to him. But if his wife died, his sister-in-law is forbidden to him. Rebbi Joḥanan said, these are the words of Rebbi Eliezer. But the Sages say, if his sister-in-law died, his wife is permitted to him, if his wife died, his sister-in-law is permitted to him. Rebbi Joḥanan said, the Sages hold that for anything induced by a cause, if the cause is removed the prohibition is removed. But for Rebbi Eliezer, if the cause is removed the prohibition remains.

רִבִּי יוֹסֵי בֵּירִבִּי חֲנִינָה בְּעָא קוֹמֵי רִבִּי יוֹחָנָן. הָכָא אַתְּ אָמַר. מֵתָה יְבִמְתּוֹ מוּתָּר בְּאִשְׁתּוֹ. מֵתָה אִשְׁתּוֹ מוּתָּר בִּיבִמְתּוֹ. וְהָכָא אַתְּ אָמַר אָכֵין. אָמַר לֵיהּ. אֵינִי יוֹדֵעַ טַעַם אֲחָיוֹת מָה הֵן. רִבִּי בָּא רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. אֵינִי יוֹדֵעַ טַעַם אֲחָיוֹת יְבָמוֹת מַה הֵן. רִבִּי הִילָא רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. לֹא דוֹמֶה אִיסּוּר אֲחָיוֹת יְבָמוֹת לְאִיסּוּר אֲחָיוֹת שֶׁאֵינָן יְבָמוֹת. אָמַר רִבִּי יִרְמְיָה. תִּיפְתָּר שֶׁנָּפַל הַבַּיִת עַל שְׁנֵיהֶן כְּאַחַת. רִבִּי יוֹסֵה בָּעֵי. אִם בְּשֶׁנָּפַל הַבַּיִת עַל שְׁנֵיהֶן כְּאַחַת בְּדָא אָמַר רִבִּי יוֹחָנָן. אֵינִי יוֹדֵע טַעַם אֲחָיוֹת יְבָמוֹת [מָהֵן]. אֶלָּא בְּשֶׁמֵּתוּ זֶה אַחַר זֶה. הֲווֹן בָּעֵיי מֵימַר. מַה צְרִיכָה לְרִבִּי יוֹחָנָן מֵתָה הַשְּׁנִיָיה לָמָּה אֵינוֹ מוּתָּר בָּרִאשׁוֹנָה. אֲבָל אִם מֵתָה הָרִאשׁוֹנָה יְהֵא אָסוּר בַּשְּׁנִיָיה. אָמַר רִבִּי [יוּדָן]. הִיא דָא הִיא דָא. צְרִיכָה לֵיהּ. וְלֵית זִיקָה כְּלוּם. אִילּוּ שְׁלֹשָׁה אַחִין. שְׁנַיִם מֵאָב וְלֹא מֵאֵם. שְׁנַיִם מֵאֵם וְלֹא מֵאָב. מֵת בְּנוֹ שֶׁלָּאָב תְּחִילָּה. לֹא הִסְפִּיק הַשֵּׁינִי לְהַחֲלִיץ וּלְיַיבֵּם עַד שֶׁמֵּת וְנָפְלָה לִפְנֵי אָחִיו מֵאִמּוֹ. שֶׁמָּא אֵינוֹ מוּתָּר בָּהּ. אִין מַאֲמָר זִיקָה כְּלוּם. יְהֵא אָסוּר בָּהּ מִשּׁוּם אֵשֶׁת אָחִיו מֵאִמּוֹ.

Rebbi Yose ben Ḥanina asked before Rebbi Joḥanan: Here, you say, if his sister-in-law died, his wife is permitted to him, if his wife died, his sister-in-law is permitted to him, and here you say so? He said to him, I do not know the reason for [the rule regarding] sisters. Rebbi Abba, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: I do not know the reason for [the rule regarding] sisters who are sisters-in-law. Rebbi Hila, Rebbi Yasa, in the name of Rebbi Joḥanan: The prohibition of sisters who are sisters-in-law cannot be compared to the prohibition of sisters who are not sisters-in-law. Rebbi Jeremiah said, explain it that the house fell on both [brothers] at the same time. Rebbi Yose asked, did Rebbi Joḥanan say, I do not know the reason for [the rule regarding] sisters who are sisters-in-law if the house fell on both [brothers] at the same time? Only if they died one after the other. They wanted to say, what was the problem of Rebbi Joḥanan? If the second one died, why should the first one not be permitted to him? But if the first one died, the second should be forbidden to him. Rebbi Yudan said, both cases are the same problem for him. And candidacy counts for nothing since if there are three brothers,two of them paternal but not maternal halfbrothers, and two maternal but not paternal halfbrothers. If the paternal halfbrother died first and the second brother had no time to perform ḥalîṣah or levirate before he died, and she became eligible for his maternal halfbrother, may he not take her? This shows that candidacy is nothing, [otherwise] she should be forbidden as the maternal halfbrother’s wife.

מַהוּ שֶׁיְּהֵא לָהּ צָרָה. רִבִּי הִילָא בְשֵׁם רִבִּי אֲבִינָא. קַל וָחוֹמֶר. מַה אִם אָחוֹת חֲלוּצָתוֹ [שֶׁהִיא] מִדִּבְרֵיהֶם נָתְנוּ לָהּ חֲכָמִים צָרָה. כָּאן שֶׁיֵּשׁ כָּאן אִיסּוּר אֲחָיוֹת לֹא כָּל שֶׁכֵּן. בִּתּוֹ פְּשִׁיטָא לָךְ שֶׁיְּהֵא לָהּ צָרָה. רִבִּי בּוּן בַּר חִיָיה בְשֵׁם רִבִּי אֲבִינָא. תַּנֵּי תַמָּן. חָלְצוּ הַצָּרוֹת נִפְטְרוּ הָאֲחָיוֹת. (לא) חָלְצוּ אֲחָיוֹת לֹא נִפְטְרוּ הַצָּרוֹת. וּכְמַה דְאַתְּ אָמַר. חָלְצוּ הַצָּרוֹת נִפְטְרוּ אֲחָיוֹת. וְדִכְוָותָהּ אֲפִילוּ חָלְצוּ אֲחָיוֹת יִפְטְרוּ צָרוֹת. אֶלָּא כְּרִבִּי יוֹחָנָָן בֶּן נוּרִי. דְּרִבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר. בּוֹאוּ וּנְתַקֵּן שֶׁיְּהוּ צָרוֹת חוֹלְצוֹת וְלֹא מִתְיַיבְּמוֹת. וְהִתְקִינוּ. לֹּא כֵן תַּנֵּי. לֹא הִסְפִּיקוּ לְהַתְקִין עַד שֶׁנִּטְרְפָה הַשָּׁעָה. אֶלָּא כְבֵית שַׁמַּי. דְּבֵית שַׁמַּי מִתִּירִין אֶת הַצָּרוֹת לָאַחִין. אָמַר רִבִּי פִינְחָס קוֹמֵי רִבִּי יוֹסֵי. אִין כְּבֵית שַׁמַּי (אלא) אֲפִילוּ חָלְצוּ הַצָּרוֹת לֹא נִפְטְרוּ אֲחָיוֹת. וְתַנִּינָן. רִבִּי לִעֶזֶר אָמַר. מִשּׁוּם בֵּית שַׁמַּי אוֹמְרִים. יְקַיֵימוּ. וּבֵית הִלֵּל אוֹמְרִים. יוֹצִיאוּ. הֲווּ תְּרֵין תַּנָּאִין אִינּוּן עַל דְּבֵית שַׁמַּי. חַד אָמַר. חָלְצוּ צָרוֹת נִפְטְרוּ אֲחָיוֹת. וְחָרָנָה אָמַר. חָלְצוּ צָרוֹת לֹא נִפְטְרוּ אֲחָיוֹת.

What if there is a co-wife? Rebbi Hila in the name of Rebbi Avina: It is an inference de minore ad majus. If the Sages gave a co-wife to the sister of a woman with whom one performed ḥalîṣah, which is rabbinic, here, where there is the prohibition of sisters, not so much more? It is obvious that the rule of co-wives applies to his daughter. Rebbi Abun in the name of Rebbi Avina: One has stated there, “if the co-wives performed ḥalîṣah, the sisters were freed; if the sisters performed ḥalîṣah, the co-wives were not freed.” But as you say, if the co-wives performed ḥalîṣah, the sisters were freed, so it should be that even if the sisters performed ḥalîṣah, the co-wives should be freed. But it must follow Rebbi Joḥanan ben Nuri, since Rebbi Joḥanan ben Nuri said, come and let us institute that the co-wife perform ḥalîṣah without being admitted to levirate. Did they institute that? Was it not stated: They did not manage to institute this before the time became unsuitable. But it must follow the House of Shammai since the House of Shammai permit the co-wives to the brothers. Rebbi Phineas said to Rebbi Yose: If it follows the House of Shammai, even if the co-wives performed ḥalîṣah, the sistersshould not be freed! But we have stated: Rebbi Eliezer said, the House of Shammai say, they shall keep them, but the House of Hillel say, they have to divorce. There are two Tannaïm interpreting the House of Shammai, one said if the co-wives performed ḥalîṣah, the sisters were freed, the other one said if the co-wives performed ḥalîṣah, the sisters were not freed.

תַּנֵּי. אַבָּא שָׁאוּל אוֹמֵר. קוּל הֲוֵוי בֵּית הִלֵּל בַּדָּבָר הַזֶּה. מַה. לִגְנַאי. לִשְׁבָח. מְלִיזִים. מַה אִיסּוּר יֵשׁ כָּאן. אַשְׁכָּח תַּנֵּי בְשֵׁם רִבִּי שִׁמְעוֹן. אִם קָדְמוּ וְכָנְסוּ יְקַיֵימוּ. וְהֵן שֶׁבָּעֲלוּ שְׁנֵיהֶן כְּאַחַת. עַל דַּעְתֵּיהּ דְּאַבָּא שָׁאוּל מוּתָּר לִבְעוֹל כַּתְּחִילָּה. עַל דַּעְתֵּיהּ דְּרִבִּי שִׁמְעוֹן וְהוּא שֶׁעָבַר וּבָעַל. כָּנַס הָרִאשׁוֹן וּבָעַל אוֹמֵר לַשֵּׁינִי שֶׁיִּבְעוֹל. לֹא בָעַל הַרִאשׁוֹן אָסוּר לִבְעוֹל בְּעִילָה שְׁנִיָיה. שֶׁמָּא יָמוּת אֶחָד מֵהֶן וְנִמְצָא כְבָא עַל אַחוֹת יְבִמְתּוֹ. תַּנֵּי מֵת הַשֵּׁינִי הָרִאשׁוֹן מוֹצִיא אֶת אִשְׁתּוֹ בְגֵט וְאֶת אֵשֶׁת אָחִיו בַּחֲלִיצָה אֲפִילוּ מֵת הַשֵּׁינִי. לֹא רִבִּי שִׁמְעוֹן הִיא. דְּרִבִּי שִׁמְעוֹן פּוֹטֵר אֶת הַשְּׁנִיָיה מִן הַחֲלִיצָה וּמִן הַיִיבּוּם. אָמַר רִבִּי זְעוּרָה. קִיַימְתִּיהָ. כָּל יְבָמָה שֶׁנִּרְאֵית לָצֵאת בַּחֲלִיצָה אֵינָה מוּתֶּרֶת בְּלֹא חֲלִיצָה.

It was stated: “Abba Shaul says, the House of Hillel made this easy.” Is that a criticism? It is a praise, since people were saying, what is the prohibition here? It was found stated in the name of Rebbi Simeon: “If they jumped the gun and married, they should keep them.” But that is only if they had intercourse at the same time. In the opinion of Abba Shaul it is permitted to have intercourse without asking. In the opinion of Rebbi Simeon only if he transgressed and had intercourse. If the first [brother] married and had intercourse, he tells the second also to have intercourse. If that one did not have intercourse, the first [brother] is forbidden to have intercourse a second time; maybe one of them will die and it turns out that he had intercourse with the sister of his sister-in-law. It was stated: If the second [brother] died, the first one had to divorce his wife with a bill of divorce and his brother’s wife by ḥalîṣah. Even if the second one died? Does this not follow Rebbi Simeon? But Rebbi Simeon frees the second [sister] from ḥalîṣah and levirate! Rebbi Ze‘ira said, I confirmed this: Any sister-in-law who was to be freed by ḥalîṣah will never be permitted without ḥalîṣah.

הָיְתָה לָרִאשׁוֹנָה צָרָה חָלַץ לָהּ. נִפְטְרָה צָרָתָהּ וּבָא עָלֶיהָ. בִּיאַת אִיסּוּר הִיא וְלֹא נִפְטְרָה צָרָתָהּ. חָלַץ לָהּ וּבָא עָלֶיהָ. מַה נַפְשֵׁךְ. אִם בַּחֲלִיצָה הִיא תַּתִּיר. אִם בְּבִיאָה הִיא תַתִּיר. אָמַר רִבִּי יוּדָן. קִיַימְּתִּי כְהָדָא. הַכּוֹנֵס אֶת יְבִמְתּוֹ וְנִמְצֵאת מְעוּבֶּרֶת. כְּמַה דְתֵימַר תַּמָּן. צָרָתָהּ לֹא תִינָּשֵׂא עַד שֶׁתֵּדַע בְּמַה הִיא נִיתֶּרֶת אִם בְּעוּבָּר אִם בְּבִיאָה. אַף הָכָא צָרָתָהּ לֹא תִינָּשֵׂא עַד שֶׁתֵּדַע בְּמַה הִיא נִיתֶּרֶת אִם בַּחֲלִיצָה אִם בְּבִיאָה.

If the first [sister] had a co-wife, one [of the brothers] performs ḥalîṣah, the co-wife is freed. If then he had intercourse with her, this is forbidden intercourse and the co-wife is not freed. If he performed ḥalîṣah and then had intercourse with her, as you look at it, either ḥalîṣah should free or intercourse should free! Rebbi Yudan said, I confirmed it following “If somebody married his sister-in-law and she turns out to be pregnant”, as you say there, the co-wife should not marry until she knows by which means she is permitted, whether through the fetus or through intercourse; so here also the co-wife should not marry until she knows by which means she is permitted, whether through ḥalîṣah or through intercourse.

הָיָה לַשְּׁנִיָיה צָרָה. כוֹנֵס אֶת הַצָּרָה וּמְקַיֵים אֶת אִשְׁתּוֹ וְאָסוּר בַּשְּׁנִיָיה. הָדָא הִיא מוּתָּר הוּא אָדָם בַּאֲחוֹת צָרַת חֲלוּצָתוֹ. וִיהֵא אָסוּר בַּצָּרָה מִשּׁוּם צָרַת אֲחוֹת חֲלוּצָתוֹ. אָמַר רִבִּי יוּדָן. אִילּוּ בִיקֵּשׁ לִבְעוֹל אֶת הַצָּרָה עַד שֶׁלֹּא כָנַס שֶׁמָּא אֵינוֹ מוּתָּר בָּהּ. כַּתְּחִילָּה הוּא מוּתָּר בָּהּ וּבְסוֹף הוּא אָסוּר. אִם אוֹמֵר אַתְּ כֵּן נִמְצֵאתָה עוֹשֶׂה צָרָה לְאַחַר מִיתָה. וְאֵין צָרָה לְאַחַר מִיתָה.

If the first [sister] had a co-wife, he can marry the co-wife, keep his wife, but the second [sister] is forbidden to him. That is “the sister of the co-wife of one for whom he performed ḥalîah is permitted to a person.” Should the co-wife not be forbidden to him as co-wife of the sister of one for whom he performed ḥalîṣah? Rebbi Yudan said, if he wanted to have intercourse with the co-wife before he married, would he not have been permitted? At the start, he is permitted; at the end, he is prohibited? If you say so, you are making a co-wife after death and there can be no co-wife after death.

הָיוּ חֲמִשָּׁה אַחִין שְׁלֹשָׁה מֵהֶן נְשׂוּאִין לְשָׁלֹשׁ אֲחָיוֹת וָמֵתוּ. רַב אָמַר זֶה חוֹלֵץ לְאַחַת וְזֶה חוֹלֵץ לְאַחַת וְהַשְּׁלִישִׁית חוֹלֶצֶת מֵאֵי זֶה מֵהֶן שֶׁיִּרְצֶה. שְׁמוּאֵל אָמַר. זֶה חוֹלֵץ לְאַחַת וְזֶה חוֹלֵץ לְאַחַת וְהַשְּׁלִישִׁית חוֹלֶצֶת מִשְּׁנֵיהֶן. רַב אוֹמֵר חֲלִיצָה קִינְיָין. שְׁמוּאֵל אָמַר. חֲלִיצָה פְטוֹר. רִבִּי זְעִירָא אָמַר. חֲלִיצָה קִינְיָין. רִבִּי הִילָא אָמַר. חֲלִיצָה פְטוֹר. מִילֵּיהוֹן דְּרַבָּנִין אָמְרִין. חֲלִיצָה פְטוֹר. שִׁמְעוֹן בַּר בָּא בְּעָא קוֹמֵי רִבִּי יוֹחָנָן. מַה בֵין חוֹלֵץ וּמַה בֵין מְגָרֵשׁ. אָמַר לֵיהּ. אַתְּ סָבוּר חֲלִיצָה קִנְיָין. אֵינָהּ אֶלָּא פְטוֹר. אֵין הָאַחִין חַיָיבִין עָלֶיהָ מִשּׁוּם אִשְׁתּוֹ שֶׁלַּחוֹלֵץ אֲבָל חַיָיבִין עָלֶיהָ מִשּׁוּם אִשְׁתּוֹ שֶׁלַמֵּת. לֵוִי אָמַר. זִיקָה קִנְיָין. וְכָל אַחַת וְאַחַת צְרִיכָה חֲלִיצָה מִשְּׁנֵיהֶן.

If there were five brothers of whom three married three sisters and died: Rav said, each one [of the remaining brothers] performs ḥalîṣah for one of them, and the third [sister] performs ḥalîṣah with whom she wants. Samuel says, each one [of the remaining brothers] performs ḥalîṣah for one of them, and the third performs ḥalîṣah with both of them. Rav said that ḥalîṣah is acquisition. Samuel said that ḥalîṣah is freeing. Rebbi Ze‘ira said that ḥalîṣah is acquisition. Rebbi Hila said that ḥalîṣah is freeing. The words of the rabbis mean that ḥalîṣah is freeing. Simeon bar Abba asked before Rebbi Joḥanan: What is the difference between having ḥalîṣah and divorcing? He said to him: You think that ḥalîṣah is acquisiton, but it is only freeing. The brothers are not guilty for her under the category of “wife of the one acting in ḥalîṣah” but they are guilty under the category of “wife of the deceased”. Levi said, candidacy is acquisition and each [sister] has to perform ḥalîṣah with both [brothers].

מַתְנִיתָא פְלִיגָא עַל שְׁמוּאֵל. הַחוֹלֵץ לִיבִמְתּוֹ הוּא אָסוּר בִּקְרוֹבוֹתֶיהָ וְהִיא אֲסוּרָה בִקְרוֹבָיו. שַׁנְיָיא הִיא הָכָא שֶׁכְּבָר נִרְאֶה לִפְטוֹר בָּהּ. מַתְנִיתָא פְלִיגָא עַל רַב. הַחוֹלֵץ לִיבִמְתּוֹ וְנָשָׂא אָחִיו אֶת אֲחוֹתָהּ וָמֵת חוֹלֶצֶת וְלֹא מִתְיַיבֶּמֶת. הָדָא מְסַיְיעָא לְמָאן דְּּאָמַר. חֲלִיצָה פְטוֹר. בְּרַם הָכָא כְּמָאן דְּאָמַר. חֲלִיצָה קִינְיָין. וְיֵשׁ אָדָם מִתְכַּוֵּין לִקְנוֹת שְׁתֵּי אֲחָיוֹת כְּאַחַת. פָּתַר לָהּ. לְאַחַר מִיתָה. אֵין לְאַחַר מִיתָה יִיבּוּם. פָּתַר לָהּ כְּרִבִּי לָעְזָר. דְּרִבִּי לָעְזָר אָמַר. אֲף עַל פִּי שֶׁבָּטֵל הַגּוֹרֵם הָאִיסּוּר בִּמְקוֹמוֹ. מַתְנִיתָא פְלִיגָא עַל רַב. שְׁלֹשָׁה אַחִין שְׁנַיִם מֵהֶן נְשׂוּאִין שְׁתֵּי אֲחָיוֹת וְאֶחָד מוּפְנֶה. מֵת אֶחָד מִבַּעֲלֶי אֲחָיוֹת וְעָשָׂה בָהּ הַמּוּפְנֶה מַאֲמָר וְאַחַר כָּךְ מֵת אָחִיו הַשֵּׁינִי. בֵּית שַׁמַּי אוֹמְרִים. אִשְׁתּוֹ עִמּוֹ וְהַלֵּזוּ תֵצֵא מִשּׁוּם אַחוֹת אִשָּׁה. בֵּית הִלֵּל אוֹמְרִים מוֹצִיא אֶת אִשְׁתּוֹ בְגֵט [וּבַחֲלִיצָה] וְאֶת אֵשֶׁת אָחִיו בַּחֲלִיצָה. הָדָא מְסַיְיעָא לְמָאן דְּאָמַר. חֲלִיצָה קִנְיָין. [בְּרַם כְּמָאן דְּּאָמַר חֲלִיצָה קִנְיָין.] וְיֵשׁ אָדָם מִתְכַּוֵּין לִקְנוֹת שְׁתֵּי אֲחָיוֹת כְּאַחַת. פָּתַר לָהּ לְאַחַר מִיתָה. וְאֵין לְאַחַר מִיתָה יִיבּוּם. פָּתַר לָהּ כְּרִבִּי לָעְזָר. דְּרִבִּי לָעְזָר אָמַר. אַף עַל פִּי שֶׁבָּטֵל הַגּוֹרֵם הָאִיסּוּר בִּמְקוֹמוֹ. מַתְנִיתָא פְלִיגָא עַל רַב. שׁוֹמֶרֶת יָבָם שֶׁקִּידֵּשׁ אָחִיו אֶת אֲחוֹתָהּ. מִשּׁוּם רִבִּי יוּדָה בֶּן בָּתֵירָה אָמְרוּ. אוֹמֵר לוֹ. הַמְתֵּן עַד שֶׁיַּעֲשֶׂה מַעֲשֶׂה. חָלְצוּ אַחִין אוֹ כָנְסוּ יַכְנִסוּ אֶת אִשְׁתּוֹ. מֵתָה הַיְּבָמָה יַכְנִיס. מֵת הַיָּבָם מוֹצִיא אֶת אִשְׁתּוֹ בְגֵט וְאֶת אֵשֶׁת אָחִיו בַּחֲלִיצָה. הָדָא מְסַיְיעָא לְמָאן דְּאָמַר. חֲלִיצָה פְטוֹר. בְּרַם כְּמָאן דְּּאָמַר חֲלִיצָה קִינְיָין. יֵשׁ אָדָם מִתְכַּוֵּין לִקְנוֹת שְׁתֵּי אֲחָיוֹת כְּאַחַת. פָּתַר לָהּ כְּרִבִּי לָעְזָר. דְּרִבִּי לָעְזָר אָמַר. אֲף עַל פִּי שֶׁבָּטֵל הַגּוֹרֵם הָאִיסּוּר בִּמְקוֹמוֹ. מַתְנִיתָא פְלִיגָא עַל רַב. כֹּהֵן גָּדוֹל שֶׁמֵּת אָחִיו. חוֹלֵץ וְלֹא מְיַיבֵּם. הָדָא מְסַיְיעָא לְמָאן דְּּּאָמַר. חֲלִיצָה פְטוֹר. בְּרַם כְּמָאן דְּאָמַר חֲלִיצָה קִנְיָין. אוֹמְרִים לוֹ. עֲבוֹר עַל דִּבְרֵי תוֹרָה. הָתִיב רִבִּי חָמָא חֲבֵרִין דְּרַבָּנָן. וְהָא מַתְנִיתָא פְלִיגָא עַל רַב. שְׁלֹשָׁה אַחִין. שְׁנַיִם מֵהֶן נְשׂוּאִין שְׁתֵּי אֲחָיוֹת אוֹ אִשָּׁה וּבִתָּהּ אוֹ אִשָּׁה וּבַת בִּתָּהּ אוֹ אִשָּׁה וּבַת בְּנָהּ. הֲרֵי אֵילוּ חוֹלְצוֹת וְלֹא מִתְיַיבְּמוֹת. שַׁנְיָיא הִיא אִיסּוּר אִשָּׁה וּבִתָּהּ בֵּין בַּחַיִּים בֵּין לְאַחַר מִיתָה. אִילֵּין תְּרֵין אַחֲרִיָיתָא פְלִיגֵי עַל רַב וְלֵית לְהוֹן קִייוּם.

A Mishnah disagrees with Samuel: “If somebody performs ḥalîṣah with his sister-in-law, her relatives are forbidden to him and his relatives are forbidden to her.” There is a difference here, since he already is available to free himself from her. A Mishnah disagrees with Rav: “If somebody performs ḥalîṣah with his sister-in-law, then his brother marries her sister and dies, she performs ḥalîṣah but cannot have levirate.” This supports him who says that ḥalîṣah is freeing. But according to him who says, ḥalîṣah is acquisiton, is there anybody who wants to acquire two sisters together? Explain it, after her death. Is there no levirate after death? Explain it following Rebbi Eleazar, since Rebbi Eleazar said, if the cause is removed the prohibition remains. A Mishnah disagrees with Rav: “Three brothers, two of them are married to two sisters and the third is free. One of the sisters’ husbands died, the free [brother] “bespoke” her, then the second brother died. The House of Shammai say, his wife is with him and the other one should leave as the wife’s sister. The House of Hillel say, he divorces his wife with a bill of divorce (and ḥalîṣah), and his wife’s sister with ḥalîṣah. This supports him who says that ḥalîṣah is (acquisiton) [freeing]. But according to him who says, ḥalîṣah is acquisiton, is there anybody who wants to acquire two sisters together? Explain it, after her death. Is there no levirate after death? Explain it following Rebbi Eleazar, since Rebbi Eleazar said, if the cause is removed the prohibition remains. A Mishnah disagrees with Rav: “If a brother gives qiddushin to the sister of a woman waiting for the levir, they said in the name of Rebbi Jehudah ben Bathyra: One says to him, wait until your brother has acted. If one of the brothers performed ḥalîṣah or married her, he may marry his wife. If the sister-in-law died, he may marry his wife. If the levir died, he has to remove his wife by a bill of divorce and his brother’s widow by ḥalîṣah.”. This supports him who says that ḥalîṣah is freeing. But according to him who says, ḥalîṣah is acquisiton, is there anybody who wants to acquire two sisters together? Explain it following Rebbi Eleazar, since Rebbi Eleazar said, if the cause is removed the prohibition remains. A Mishnah disagrees with Rav: “If a brother of the High Priest dies, he performs ḥalîṣah but not levirate.” This supports him who says that ḥalîṣah is freeing. But according to him who says, ḥalîṣah is acquisiton, does one say to him, transgress the words of the Torah? Rebbi Ḥama, the colleague of the rabbis, objected: Does not a Mishnah disagree with Rav? “Three brothers, two of them married to two sisters or a woman and her daughter or a woman and her daughter’s or her son’s daughter. These perform ḥalîṣah but not levirate.” There is a difference since the prohibition of a woman and her daughter applies both when she is alive as also after her death. These last two disagree with Rav and one cannot explain them away.

Mishnah

משנה: הָיְתָה אַחַת מֵהֶן אֲסוּרָה עַל הָאֶחָד אִיסּוּר עֶרְוָה אָסוּר בָּהּ וּמוּתָּר בַּאֲחוֹתָהּ וְהַשֵּׁנִי אָסוּר בִּשְׁתֵּיהֶן. אִיסּוּר מִצְוָה אוֹ אִיסּוּר קְדוּשָּׁה חוֹלְצוֹת וְלֹא מִתְיַיבְּמוֹת. הָיְתָה אַחַת מֵהֶן אֲסוּרָה עַל זֶה אִיסּוּר עֶרְוָה וְהַשְּׁנִיָיה אֲסוּרָה עַל זֶה אִיסּוּר עֶרְוָה. הָאֲסוּרָה לָזֶה מוּתֶּרֶת לָזֶה וְהָאֲסוּרָה לָזֶה מוּתֶּרֶת לָזֶה. וְזוֹ הִיא שֶׁאָמְרוּ אֲחוֹתָהּ שֶׁהִיא יְבִמְתָּהּ אוֹ חוֹלֶצֶת אוֹ מִתְיַיבֶּמֶת.

MISHNAH: If one of them was forbidden to one of them by an incest prohibition, that one is forbidden for him but her sister is permitted to him. Both are forbidden to the second [brother]. In case of a commandment prohibition or a holiness prohibition, they have ḥalîṣah but not levirate. If one of [the sisters] was forbidden to that one [brother] by an incest prohition and the other [sister] was forbidden to the [other brother] by an incest prohition, the one who is forbidden for one might be permitted to the other and vice-versa. That is what they said, “Her sister who is her sister-in-law can have ḥalîṣah or be married in levirate.”

Halakhah

הלכה: הָיְתָה אַחַת מֵהֶן אֲסוּרָה כול׳. אָנַס אִשָּׁה וְיָלְדָה בַת וְהָלְכָה וְנִישֵּׂאת לְאָחִיו וְלָהּ אָחוֹת מֵאֵם מֵאִישׁ אַחֵר נְשׂוּאָה לְאָחִיו הַשֵּׁינִי וּמֵת בְּלֹא בָנִים. הֲרֵי זֶה אָסוּר בְּבִתּוֹ וּמוּתָּר בַּאֲחוֹתָהּ. הָדָא הִיא אֲחוֹתָהּ שֶׁהִיא יְבִמְתָּהּ מִתְיַיבֶּמֶת.

HALAKHAH: “If one of them was forbidden,” etc. If a man raped a woman and she had a daughter who married one of his brothers while [the daughter’s] half-sister from another man is married to a second brother: When they died without children, his daughter is forbidden to him but her sister is permitted to him. This exemplifies: “Her sister who is her sister-in-law can be married in levirate.”

הָיְתָה אַחַת מֵהֶן אֲסוּרָה כול׳. אָנַס אִשָּׁה וְיָלְדָה בַת וּבָא אָחִיו וַאֲנָסָהּ וְיָלְדָה בַת וְנָשְׂאוּ שְׁתֵּיהֶן לִשְׁנֵי אַחִים מֵאַב אֲבָל לֹא מֵאֵם. זֶה אָסוּר בְּבִתּוֹ וּמוּתָּר בַּאֲחוֹתָהּ וְזֶה אָסוּר בְּבִתּוֹ וּמוּתָּר בַּאֲחוֹתָהּ. הָדָא הִיא הָאָסוּר לָזֶה מוּתָּר לָזֶה וְהָאָסוּר לָזֶה מוּתָּר לָזֶה.

“If one of them was forbidden,” etc. If one of them raped a woman and she had a daughter, [the woman] in turn was raped by his brother and also had a daughter and both [daughters] married [these]brothers who were paternal but not maternal halfbrothers: Each one of them is forbidden his own daughter but permitted her sister. That exemplifies: The one forbidden for one is permitted to the other and vice-versa.

Mishnah

משנה: שְׁלֹשָׁה אַחִין. שְׁנַיִם מֵהֶן נְשׂוּאִין שְׁתֵּי אֲחָיוֹת אוֹ אִשָּׁה וּבִתָּהּ אוֹ אִשָּׁה וּבַת בִּתָּהּ אוֹ אִשָּׁה וּבַת בְּנָהּ. הֲרֵי אֵילוּ חוֹלְצוֹת וְלֹא מִתְיַיבְּמוֹת. וְרִבִּי שִׁמְעוֹן פּוֹטֵר. הָיְתָה אַחַת מֵהֶן אֲסוּרָה עַל הָאֶחָד אִיסּוּר עֶרְוָה אָסוּר בָּהּ וּמוּתָּר בַּאֲחוֹתָהּ. אִיסּוּר מִצְוָה אוֹ אִיסּוּר קְדוּשָּׁה חוֹלְצוֹת וְלֹא מִתְיַיבְּמוֹת. וְרִבִּי שִׁמְעוֹן פּוֹטֵר.

MISHNAH: Three brothers, two of them married to two sisters or a woman and her daughter or a woman and her daughter’s or her son’s daughter: These perform ḥalîṣah but not levirate, but Rebbi Simeon frees them. If one of them was forbidden to one of them by an incest prohibition, that one is forbidden for him but her sister is permitted to him. In case of a commandment prohibition or a holiness prohibition, they have ḥalîṣah but not levirate. But Rebbi Simeon frees them.

Halakhah

הלכה: שְׁלֹשָׁה אַחִין. שְׁנַיִם מֵהֶן נְשׂוּאִין שְׁתֵּי אֲחָיוֹת כול׳. עוּלָּא בַּר יִשְׁמָעֵאל אָמַר. כָּךְ פֵּירְשָׁהּ רִבִּי הוֹשַׁעְיָה אֲבִי הַמִּשְׁנָה. רִבִּי שִׁמְעוֹן פּוֹטֵר אֶת הַשְּׁנִיָיה מִן הַחֲלִיצָה וּמִן הַיִיבּוּם. אָמַר רִבִּי יוֹחָנָן. חֲבוּרָה הָיְתָה מַקְשָׁה שֶׁלֹֹּא עָלַת עַל דַּעַת שֶׁיִּקְנֶה אָדָם שְׁתֵּי אֲחָיוֹת כְּאַחַת. אָמַר רִבִּי חֲנִינָא קוֹמֵי רִבִּי מָנָא וּפְלִיגָא. וְלָמָּה רִבִּי שִׁמְעוֹן פּוֹטֵר אֶת הַשְּׁנִיָיה מִן הַחֲלִיצָה וּמִן הַיִיבּוּם. אָמַר לֵיהּ. שֶׁלֹּא עָלַת עַל דַּעַת שֶׁיִּקְנֶה אָדָם שְׁתֵּי אֲחָיוֹת כְּאַחַת. תַּמָּן אָמְרִין. דִּבְרֵי רִבִּי שִׁמְעוֹן אֵין זִיקָה נוֹפֶלֶת לִמְקוֹם זִיקָה. רִבִּי בָּא בְשֵׁם רִבִּי לָעְזָר. וְהוּא שֶׁעָבַר וּבָעַל. הֵיךְ עֲבִידָא. קִידֵּשׁ אֶחָד מִן הַשּׁוּק אֶת הַשְּׁנִיָיה. עַל דַּעְתִּין דְּרַבָּנִן קִידּוּשִׁין גְּמוּרִין. עַל דַּעְתֵּיהּ דְּרִבִּי לָעְזָר קִידּוּשִׁין תְּלוּיִין. לִכְשֶׁיִּבְעֹל אֶת הָרִאשׁוֹנָה קִידּוּשִׁין תּוֹפְסִין אֶת הַשְּׁנִיָיה. בָּא עַל הַשְּׁנִיָיה. עַל דַּעְתִּין דְּרַבָּנִן בִּיאַת עֶרְוָה. עַל דַּעְתֵּיהּ דְּרִבִּי לָעְזָר אֵינָהּ בִּיאַת עֶרְוָה. מֵתָה הָרִאשׁוֹנָה. עַל דַּעְתִּין דְּרַבָּנִין מוּתָּר בַּשְּׁנִיָיה.

HALAKHAH: “Three brothers, two of them married to two sisters,” etc. Ulla bar Ismael said, so explained Rebbi Hoshaia, the father of the Mishnah: Rebbi Simeon frees the second one from ḥalîṣah and levirate. Rebbi Joḥanan said, the group asked, would anybody think that a man could acquire two sisters together? Rebbi Ḥanina said before Rebbi Mana and disagreed: Why does Rebbi Simeon free the second one from ḥalîṣah and levirate? He said to him, because nobody thinks that a man could acquire two sisters together. There they said, the words of Rebbi Simeon imply that no candidacy can come after another candidacy. Rebbi Abba in the name of Rebbi Eleazar: Only if he sinned and had intercourse. What is the difference? If somebody from the market gave qiddushin to the second sister. Following the rabbis, perfect qiddushin. Following Rebbi Eleazar, suspended qiddushin. When he has intercourse with the first, the qiddushin become valid for the second. If he had intercourse with the second, following the rabbis it is an incestuous act. Following Rebbi Eleazar, it is not an incestuous act. If the first one died, following the rabbis the second is permitted to him.

הָיָה לָרִאשׁוֹנָה צָרָה. כּוֹנֵס צָרָה וּמְקַיֵים אֶת אִשְׁתּוֹ וְאָסוּר בַּשְּׁנִיָיה. הָדָא הִיא מוּתָּר הוּא אָדָם בָּאֲחוֹת צָרַת חֲלוּצָתוֹ. וִיהֵא אָסוּר בַּצָּרָה מִשּׁוּם צָרַת קְרוֹבַת חֲלוּצָתוֹ. אָמַר רִבִּי יוּדָן. אִילּוּ בִיקֵּשׁ לִבְעוֹל אֶת הַצָּרָה עַד שֶׁלֹּא כָנַס שֶׁמָּא אֵינוֹ מוּתָּר בָּהּ. כַּתְּחִילָּה הֻא מוּתָּר וּבַסּוֹף הוּא אָסוּר. אִם אוֹמֵר אַתְּ כֵּן נִמְצֵאת עוֹשֶׂה צָרָה לְאַחַר מִיתָה. וְאֵין צָרָה לְאַחַר מִיתָה.

If the first [sister] had a co-wife, he can marry the co-wife, keep his wife, but the second [sister] is forbidden to him. That is “the sister of the co-wife of one with whom he performed ḥalîṣah is permitted to a person.” Should the co-wife not be forbidden to him as co-wife of a relative of one with whom he performed ḥalîṣah? Rebbi Yudan said, if he wanted to have intercourse with the co-wife before he married, would he not have been permitted? At the start, he is permitted; at the end, he is prohibited? If you say so, you are creating a co-wife after death and there can be no co-wife after death.

מִחְלְפָא שִׁיטָּתֵיהּ דְּרִבִּי שִׁמְעוֹן. תַּמָּן הוּא אָמַר. מְיַיבֵּם לְאֵי זוּ שֶׁיִּרְצֶה וְחוֹלֵץ לַשְּׁנִיָיה. וְהָכָא הוּא אָמַר אָכֵין. אָמַר רִבִּי זְעִירָא. עַד אֲנָן תַּמָּן שְׁמָעִית טַעֲמָא. תַּמָּן זִיקַת שְׁנֵי יַבְּמִין אֵינָה זִיקָה וְזִיקָה נוֹפֶלֶת לִמְקוֹם זִיקָה. בְּרַם הָכָא זִיקַת יָבָם אֶחָד וְאֵין זִיקָה נוֹפֶלֶת לִמְקוֹם מַאֲמָר. אָמַר רִבִּי מַתַּנְיָיה. מַה אִיכְפְּלִין אֲחָיוֹת גַּבֵּי נָכְרִיּוֹת. אִין אַתְּ בָּעֵי מִקְשַׁיָיא קְשִׁיתָהּ עַל הַהִיא דְּרִבִּי זְעוּרָא בְשֵׁם רַב שֵׁשֶׁת. תַּנֵּיי תַּמָּן דִּבְרֵי רִבִּי שִׁמְעוֹן שְׁתֵּיהֶן אֲסוּרוֹת. מִחְלְפָא שִׁיטָּתֵיהּ דְּרִבִּי שִׁמְעוֹן. תַּמָּן הוּא אָמַר. שְׁתֵּיהֶן אֲסוּרוֹת. וְהָכָא אַתְּ אָמַר. שְׁתֵּיהֶן מוּתָּרוֹת.

The argument of Rebbi Simeon seems to be inverted. There, he says, “he marries in levirate the one he wants and performs ḥalîṣah with the other,” and here, he says so? Rebbi Ze‘ira said, when I was still there, I learned the reason: There, the candidacy for two brothers-in-law does not interfere and one candidacy can be added to another, but here it is candidacy for one levir and no candidacy can come after a “bespeaking”. Rebbi Mattania said, are not sisters different from unrelated women? If you want a difficulty, find it in what Rebbi Ze‘ira said in the name of RavSheshet: They stated there that Rebbi Simeon forbade both of them. The argument of Rebbi Simeon seems to be inverted. There he says, both are forbidden, and here you says, both are permitted.

Mishnah

משנה: שְׁלֹשָׁה אַחִין שְׁנַיִם מֵהֶן נְשׂוּאִים שְׁתֵּי אֲחָיוֹת וְאֶחָד מוּפְנֶה מֵת אֶחָד מִבַּעֲלֶי אֲחָיוֹת וְעָשָׂה בָהּ מוּפְנֶה מַאֲמָר וְאַחַר כֵּן מֵת אָחִיו הַשֵּׁינִי בֵּית שַׁמַּי אוֹמְרִים אִשְׁתּוֹ עִמּוֹ. וְהַלָּז תֵצֵא מִשּׁוּם אַחוֹת אִשָּׁה. בֵּית הִלֵּל אוֹמְרִים מוֹצִיא אֶת אִשְׁתּוֹ בְגֵט וְאֶת אֵשֶׁת אָחִיו בַּחֲלִיצָה. זוֹ הִיא שֶׁאָמְרוּ אוֹי לוֹ עַל אִשְׁתּוֹ וְאוֹי לוֹ עַל אֵשֶׁת אָחִיו.

MISHNAH: Three brothers, two of whom are married to two sisters and the third is a bachelor. One of the sisters’ husbands died; the bachelor “bespoke” her; then the second brother died. The House of Shammai say, his wife is with him and the other one should leave as the wife’s sister. The House of Hillel say, he divorces his wife with a bill of divorce, and his wife’s sister with ḥalîṣah. That is what people say, he is unlucky with his wife and with his brother’s wife.

Halakhah

הלכה: שְׁלֹשָׁה אַחִין. שְׁנַיִם מֵהֶן נְשׂוּאִין שְׁתֵּי אֲחָיוֹת כול׳. בֵּית שַׁמַּי אוֹמְרִים כְּרִבִּי לָעְזָר בֶּן עֲרָךְ. דְּרִבִּי לָעְזָר בֶּן עֲרָךְ אָמַר. הַמַּאֲמָר קוֹנֶה קִנְיָין גָמוּר בִּיבָמָה. אִין כְּרִבִּי לָעְזָר בֶּן עֲרָךְ. גֵּירַשׁ לְבַעֲלַת מַאְמָר לֹא תִהְיֶה צְרִיכָה חֲלִיצָה. וְאָמַר רִבִּי הִילָא בְשֵׁם רִבִּי לָעְזָר. מוֹדֵיי בֵּית שַׁמַּי שֶׁאִם גֵּירַשׁ לְבַעֲלַת מַאְמָר שֶׁהִיא צְרִיכָה מִמֶּנּוּ חֲלִיצָה. אֶלָּא כְּרִבִּי שִׁמְעוֹן. דְּרִבִּי שִׁמְעוֹן אָמַר. הַמַּאֲמָר אוֹ קוֹנֶה אוֹ לֹא קוֹנֶה. אִין כְּרִבִּי שִׁמְעוֹן. מַה נַפְשֵׁךְ. קָנָה מַאֲמָר וְאֵין אַחֲרָיו כְּלוּם. לֹא קָנָה מַאֲמָר לָמָּה לִי אִשְׁתּוֹ עִמּוֹ וְהַלָּז תֵצֵא מִשּׁוּם אַחוֹת אִשָּׁה. שֶׁמָּא מַאֲמָר דְּבֵית שַׁמַּי כְזִיקַת רִבִּי שִׁמְעוֹן. עַל דַּעְתִּין דְּרַבָּנִין דְּתַמָּן. כְּמָה דְּרַבָּנִין דּתַמָּן אָמְרִין. הַמַּאֲמָר קוֹנֶה וּמְשַׁיֵיר. כֵּן רִבִּי שִׁמְעוֹן אוֹמֵר. קוֹנָה וּמְשַׁיֵירֶת. רִבִּי שִׁמְעוֹן אוֹמֵר. אֵין זִיקָה נוֹפֶלֶת לִמְקוֹם זִיקָה. כֵּן בֵּית שַׁמַּי אוֹמְרִים הָכָא. אֵין זִיקָה נוֹפֶלֶת לִמְקוֹם מַאֲמָר.

HALAKHAH: “Three brothers, two of whom are married to two sisters,” etc. Do the House of Shammai follow Rebbi Eleazar ben Arakh, since Rebbi Eleazar ben Arakh says, “bespeaking” acquires a sister-in-law completely? If they would follow Rebbi Eleazar ben Arakh, in case he had divorced the “bespoken” widow, she would not need ḥalîṣah! But Rebbi Hila said in the name of Rebbi Eleazar, the House of Shammai agree that if he divorced the “bespoken”, she needs ḥalîṣah! It must be they follow Rebbi Simeon, since Rebbi Simeon says, “bespeaking” either acquires or does not acquire. If they would follow Rebbi Simeon, in any case, if “bespeaking” acquires, nothing follows it. If “bespeaking” does not acquire, why “his wife is with him and the other one should leave as the wife’s sister”? Maybe “bespeaking” for the House of Shammai is like candidacy for Rebbi Simeon in the interpretation of the rabbis there. As the rabbis there say, “bespeaking” acquires and leaves a remainder, so Rebbi Simeon says, [candidacy] acquires and leaves a remainder. Rebbi Simeon says, no candidacy can come after a candidacy, so the House of Shammai say here, no candidacy can come after a “bespeaking”.

רִבִּי יוּדָן בָּעֵי. קִידֵּשׁ אִשָּׁה מֵעַכְשָׁיו לְאַחַר שְׁלֹשִׁים יוֹם וְנָפְלָה לוֹ אֲחוֹתָהּ בְּתוֹךְ שְׁלֹשִׁים יוֹם אֲפִילוּ כֵן אִשְׁתּוֹ עִמּוֹ וְהַלָּז תֵצֵא מִשּׁוּם אַחוֹת אִשָּׁה. אָמַר. לֹא אָמְרוּ בֵית שַׁמַּי אֶלָּא עַל יְדֵי זִיקָה וְעַל יְדֵי מַאֲמָר. וְהַהִיא דְאָמַר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. אֲפִילוּ קִידּוּשִׁין מֵאָה תוֹפְשִׂין בָּהּ. וְלֹא כְבֵית שַׁמַּי.

Rebbi Yudan asked: If somebody gave qiddushin to a woman “from now and after thirty days” and her sister became a candidate for levirate with him during these thirty days, is even in this “his wife with him and the other one should leave as the wife’s sister”? He said, the House of Shammai said that only after candidacy and “bespeaking”. But that what Rebbi Abbahu said in the name of Rebbi Joḥanan, even a hundred qiddushin are valid for her, does not follow the House of Shammai.

Mishnah

משנה: שְׁלֹשָׁה אַחִין שְׁנַיִם מֵהֶן נְשׂוּאִים שְׁתֵּי אֲחָיוֹת וְאֶחָד נָשׂוּי נָכְרִית. מֵת אֶחָד מִבַּעֲלֵי אֲחָיוֹת וְכָנַס הַנָּשׂוּי נָכְרִית אֶת אִשְׁתּוֹ וָמֵת. שְׁנִיָיה יוֹצִיא מִשּׁוּם אֲחוֹת אִשְׁתּוֹ וְרִאשׁוֹנָה מִשּׁוּם צָרָתָהּ. עָשָׂה בָהּ מַאֲמָר וָמֵת נָכְרִית חוֹלֶצֶת וְלֹא מִתְיַיבֶּמֶת.

MISHNAH: Of three brothers, two are married to two sisters and one to an unrelated woman. One of the sisters’ husbands died, the husband of the unrelated married his widow, and died. [The dead brother’s] second [wife] leaves as his wife’s sister, the first one as her co-wife. If he had “bespoken” her, the unrelated woman performs ḥalîṣah but cannot have levirate.

Halakhah

הלכה: שְׁלֹשָׁה אַחִין שְׁנַיִם מֵהֶן נְשׂוּאִין לִשְׁתֵּי אֲחָיוֹת כול׳. בֵּין רַבָּנִין בֵּין רִבִּי שִׁמְעוֹן מוֹדִין בָּהּ. כְּרַבָּנִין צַד שֶׁקָּנָה מַאֲמָר כְּנֶגְדָּהּ אָסוּר בַּצָּרָה. וְצַד שֶׁלֹּא קָנָה בָהּ מַאֲמָר כְּנֶגְדּוֹ אָסוּר בַּצָּרָה. לְפִיכָךְ חוֹלֶצֶת וְלֹא מִתְיַיבֶּמֶת. כְּרִבִּי שִׁמְעוֹן קָנָה מַאֲמָר שְׁתֵּיהֶן מוּתָּרוֹת. לֹא קָנָה מַאֲמָר הָרִאשׁוֹנָה אֲסוּרָה וְהַשְּׁנִיָּה מוּתֶּרֶת מִסָּפֵק חוֹלֶצֶת וְלֹא מִתְיַיבֶּמֶת.

HALAKHAH: “Of three brothers, two are married to two sisters,” etc. Both the rabbis and Rebbi Simeon will agree in this case. For the rabbis, the part of the co-wife parallel to that which “bespeaking” acquired [in the widow] is forbidden. Also, the part of the co-wife parallel to that which “bespeaking” did not acquire [in the widow] is [still] forbidden. Therefore, she performs ḥalîṣah but cannot have levirate. Following Rebbi Simeon, if “bespeaking” acquires, both are permitted. If “bespeaking” does not acquire, the first is forbidden but the second permitted. Because of the doubt, she performs ḥalîṣah but cannot have levirate.

Mishnah

משנה: שְׁלֹשָׁה אַחִין שְׁנַיִם מֵהֶן נְשׂוּאִין שְׁתֵּי אֲחָיוֹת וְאֶחָד נָשׂוּי נָכְרִית. מֵת הַנָּשׂוּי נָכְרִית וְכָנַס אֶחָד מִבַּעֲלֵי אֲחָיוֹת אֶת אִשְׁתּוֹ וָמֵת. רִאשׁוֹנָה יוֹצֵאת מִשּׁוּם אֲחוֹת אִשְׁתּוֹ וּשְׁנִיָיה מִשּׁוּם צָרָתָהּ. עָשָׂה בָהּ מַאֲמָר וָמֵת נָכְרִית חוֹלֶצֶת וְלֹא מִתְיַיבֶּמֶת.

MISHNAH: Of three brothers, two are married to two sisters and one to an unrelated woman. The husband of the unrelated died, one of the sisters’ husbands married his widow, and died. His first [wife] leaves as his wife’s sister, the second one as her co-wife. If he had “bespoken” her, the unrelated woman performs ḥalîṣah but cannot have levirate.

Halakhah

הלכה: שְׁלֹשָׁה אַחִין שְׁנַיִם מֵהֶן נְשׂוּאִין לִשְׁתֵּי אֲחָיוֹת כול׳. בֵּין רַבָּנִין בֵּין רִבִּי שִׁמְעוֹן מוֹדֵיי בָּהּ.

HALAKHAH: “Of three brothers, two are married to two sisters,” etc. Both the rabbis and Rebbi Simeon will agree in this case.

Mishnah

משנה: שְׁלֹשָׁה אַחִין שְׁנַיִם מֵהֶן נְשׂוּאִין שְׁתֵּי אֲחָיוֹת וְאֶחָד נָשׂוּי נָכְרִית. מֵת אֶחָד מִבַּעֲלֵי אֲחָיוֹת וְכָנַס נָשׂוּי נָכְרִית אֶת אִשְׁתּוֹ וּמֵתָה אִשְּׁתּוֹ שֶׁלַּשֵּׁינִי וְאַחַר כָּךְ מֵת נָשׂוּי נָכְרִית הֲרֵי זֶה אֲסוּרָה עָלָיו עוֹלָמִית הוֹאִיל וְנֶאֶסְרָה עָלָיו שָׁעָה אַחַת.

MISHNAH: Three brothers, two of them are married to two sisters and one to an unrelated woman. One of the sisters’ husbands died, the husband of the unrelated married his widow, the wife of the secondbrother died and then the husband of the unrelated died. She is permanently forbidden to him since she was forbidden one moment.

Halakhah

הלכה: שְׁלֹשָׁה אַחִין כול׳. אָמַר רִבִּי אֲבִינָא. הָדָא דְאָמַר רִבִּי יוֹסֵי בְשֵׁם רִבִּי יוֹחָנָן. לֹא דוֹמֶה אִיסּוּר אֲחָיוֹת יְבָמוֹת לְאִיסּוּר אֲחָיוֹת שֶׁאֵינָן יְבָמוֹת.

HALAKHAH: “Of three brothers,” etc. Rebbi Avina said, that is what Rebbi Yose said in the name of Rebbi Joḥanan: The prohibition of sisters who are sisters-in-law does not compare with the prohibition of sisters who not are sisters-in-law.

Mishnah

משנה: שְׁלֹשָׁה אַחִין שְׁנַיִם מֵהֶן נְשׂוּאִין שְׁתֵּי אֲחָיוֹת וְאֶחָד נָשׂוּי נָכְרִית. גֵּירַשׁ אֶחָד מִבַּעֲלֵי אֲחָיוֹת אֶת אִשְׁתּוֹ וּמֵת הַנָּשׂוּי נָכְרִית וּכְנָסָהּ הַמְגָרֵשׁ וּמֵת. זוֹ הִיא שֶׁאָמְרוּ וְכוּלָּן שֶׁמֵּתוּ אוֹ שֶׁמֵּיאֵינוּ אוֹ נִתְגָּרְשׁוּ אוֹ שֶׁנִּמְצְאוּ אַיְילוֹנִיוֹת צָרוֹתֵיהֶן מוּתָּרוֹת.

MISHNAH: Of three brothers, two are married to two sisters and one to an unrelated woman. If one of the sisters’ husbands divorced his wife, when the one married to an unrelated woman died and the divorcer married her and then died, that is what they said: Of all of these, if they died, or repudiated, or were divorced, or turned out to be she-rams, the co-wives are permitted.

Halakhah

הלכה: שְׁלֹשָׁה אַחִין כול׳. גֵּירַשּׁ. רִבִּי חַגַּיי בְשֵׁם רִבִּי זְעִירָא. לֹא סוֹף דָּבָר בְּשֶׁגֵּירַשּׁ וְאַחַר כָּךְ כָּנַס. אֶלָּא אֲפִילוּ כָּנַס וְאַחַר כָּךְ גֵּירַשּׁ. הָדָא הִיא דְּתַנִּינָן שֶׁאִם מֵתוּ אוֹ נִתְגָּרְשׁוּ צָרוֹתֵיהֶן מוּתָּרוֹת.

HALAKHAH: “Of three brothers,” etc. Rebbi Ḥaggai said in the name of Rebbi Ze‘ira, not only if he divorced and after that married, but even if he married and after that divorced. That is what we had stated: “Of all of these, if they died or were divorced, their co-wives are permitted.”

אָמַר רִבִּי יוּדָן. אַף רִבִּי לִעֶזֶר מוֹדֶה. אָמַר רִבִּי יוֹסֵה. וְיֵאוּת. אִילּוּ מִי שֶׁהָיוּ לוֹ בָנִים וּמֵתוּ וְאַחַר כָּךְ מֵת הוּא שֶׁמָּא אֵין אִשְׁתּוֹ זְקוּקָה לְיִיבּוּם. תַּמָּן וְהוּא שֶׁהָיוּ לוֹ בָנִים בִּשְׁעַת מִיתָה. וְהָכָא וְהוּא שֶׁתְּהֵא צָרָה לְאַחַר מִיתָה.

Rebbi Yudan said, even Rebbi Eliezer agrees. Rebbi Yose said, that is correct. Because, if somebody had children but they died before he died, is his widow not a candidate for levirate? There, if he had children at the moment of death. Here, if they were co-wives after his death.

Mishnah

משנה: וְכוּלָּן שֶׁהָיוּ בָהֶן קִידּוּשִׁין אוֹ גֵירוּשִׁין בְּסָפֵק הֲרֵי אֵילּוּ חוֹלְצוֹת וְלֹא מִתְיַיבְּמוֹת. כֵּיצַד סְפֵק קִידּוּשִׁין זָרַק לָהּ קִידּוּשֶׁיהָ סָפֵק קָרוֹב לוֹ סָפֵק קָרוֹב לָהּ זֶהוּ סְפֵק קִידּוּשִׁין. כֵּיצַד סְפֵק גֵּירוּשִׁין כָּתַב בִּכְתָב יָדוֹ וְאֵין עָלָיו עֲדִים יֵשׁ עָלָיו עֵדִים וְאֵין בּוֹ זְמַן יֵשׁ בּוֹ זְמַן וְאֵין בּוֹ אֶלָּא עֵד אֶחָד זֶהוּ סְפֵק גֵּירוּשִׁין.

MISHNAH: In all cases in which there were questionable qiddushin or divorces, the [co-wives] must perform ḥalîṣah but cannot have levirate. What are questionable qiddushin? If he threw the betrothal gift to her and there is a doubt whether it fell closer to him or to her, that are questionable qiddushin. What is a questionable divorce? If [the divorce document] was written in his handwriting but without witnesses, or there are witnesses but no date, or there is a date but only one witness, these are questionable divorces.

Halakhah

הלכה: וְכוּלָּן שֶׁהָיוּ בָהֶן קִידּוּשִׁין אוֹ גֵירוּשִׁין בְּסָפֵק הֲרֵי אֵילּוּ חוֹלְצוֹת וְלֹא מִתְיַיבְּמוֹת כול׳. לֵית כָּאן סְפֵק גֵּירוּשִׁין מַמָּשּׁ. כֵּיצַד סְפֵק קִידּוּשִׁין. זָרַק לָהּ קִידּוּשֶׁיהָ סָפֵק קָרוֹב לָהּ סָפֵק קָרוֹב לוֹ זֶהוּ סְפֵק קִידּוּשִׁין. וְהָכָא זָרַק לָהּ גִּיטָּהּ סָפֵק קָרוֹב לָהּ סָפֵק קָרוֹב לוֹ זֶהוּ סְפֵק גֵּירוּשִׁין.

HALAKHAH: “In all cases in which there were questionable qiddushin or divorces, the [co-wives] must perform ḥalîṣah but cannot have levirate,” etc. There really is no questionable divorce here. What are questionable qiddushin? If he threw the betrothal gift to her and there is a doubt whether it fell closer to him or to her, that are questionable qiddushin. And here, if he threw the divorce document to her and there is a doubt whether it fell closer to him or to her, that is a questionable divorce.

רִבִּי יוֹחָנָן בְּשֶׁם רִבִּי חֲלַפְתָּא דְמִן הוה. וְכוּלָּן אִם נִישֵּׂאת בּוֹ לֹא תֵצֵא. שֶׁלֹּא לְהוֹצִיא לִיזָה עַל בָּנֵיהָ. בִּתּוֹ שֶׁנִּישֵּׂאת לַשּׁוּק בְּגֵט זֶה לֹא תֵצֵא כְּדֵי לַזּוּק צָרָתָהּ לְאָבִיהָ. צָרָתָהּ שֶׁנִּישֵּׂאת לַשּׁוּק בְּגֵט זֶה תֵצֵא. בִּתּוֹ שֶׁנִּישֵּׂאת לְאָחִיו בְּגֵט זֶה תֵצֵא. צָרָתָהּ שֶׁנִּישֵּׂאת לְאָחִיו בְּגֵט זֶה אֲפִילוּ לְאָבִיהָ לֹא תֵצֵא.

Rebbi Joḥanan in the name of Rebbi Ḥalaphta from Haifa: Any who were married on the basis of such a document should not leave in order not to give a bad reputation to her children. His daughter who was married outside on the basis of such a document should not leave in order to damage her co-wife to her father. Her co-wife who was married outside on the basis of such a document has to leave. His daughter who married his brother on the basis of such a document has to leave. Her co-wife who was married to his brother on the basis of such a document, or even to her father, should not leave.

תַּנֵּי שְׁלֹשָׁה שְׁטָרוֹת הַלָּלוּ גוֹבֶה מִבְּנֵי חוֹרִין וְאֵינוֹ גוֹבֶה מִן הַמְשׁוּעֲבָדִין. אָמַר רִבִּי בָּא. הָדָא דְתֵימָר בִּשֶׁלֹּא הוּחְזַק בִּשְׁטָר בְּיַד הַמַּלְוֶה. אֲבָל הוּחְזַק הַשְּׁטָר בְּיַד הַמַּלְוֶה גוֹבֶה. רִבִי יוֹסֵה בָּעֵי. אִם שֶׁלֹּא הוּחְזַק הַשְּׁטָר בְּיַד הַמַּלְוֶה אֲפִילוּ מִבְּנֵי חוֹרִין לֹא יִגְבֶּה. אֶלָּא כֵן אֲנָן קַיָימִין בְּשֶׁהוּחְזַק הַשְּׁטָר בְּיַד הַמַּלְוֶה. וְלָמָּה אֵינוֹ גוֹבֶה. אָמַר רִבִּי בִּיסְנָא. מִפְּנֵי קֳינוֹנִיָיא. רִבִּי אָבוּן אָמַר. מִפְּנֵי שֶׁהוּא פָסוּל. עַד כְּדוֹן בְּשֶׁלָּוָה הַזָּקֵן וְשִׁיעְבֵּד הַזָּקֵן. לָוָוה הַזָּקֵן וְשִׁיעְבֵּד הַבֵּן. אִית לָךְ מֵימָר מִפְּנֵי קֳינוֹנִיָיא. לֹא מִפְּנֵי שֶׁהוּא פָסוּל. וְהָכָא מִפְּנֵי שֶׁהוּא פָסוּל. אָמַר רִבִּי אָבוּן. וְהָא תַנֵּי אַף בְגִיטֵּי נָשִׁים כֵּן. אִית לָךְ מֵימָר מִפְּנֵי קֳינוֹנִיָיא. לֹא מִפְּנֵי שֶׁהוּא פָסוּל. וְהָכָא מִפְּנֵי שֶׁהוּא פָסוּל.

It was stated: [A claim based on] any of these three types of documents can be collected only from unincumbered property, not from mortgaged property. Rebbi Abba said, that means, if the document in the hand of the lender has not been confirmed. But if the document in the hand of the lender has been confirmed, he may collect. Rebbi Yose asked: If the document in the hand of the lender has not been confirmed, he should not be able to collect even from unincumbered property! But one must deal with a document confirmed in the hand of the lender. And why can he not collect? Rebbi Bisna said, because of action in partnership. Rebbi Abun said, because it is invalid. So far, if the old man took the loan and [later] the old man mortgaged. But if the old man took the loan and [later] the son mortgaged, can you say because of a conspiracy? No, because it is invalid. And here, because it is invalid. Rebbi Abun said, and was it not stated: The same holds for bills of divorce. Can you say there, because of action in partnership? No, because it is invalid. And here, because it is invalid.

Mishnah

משנה: שְׁלֹשָׁה אַחִים נְשׂוּאִין לְשָׁלֹשׁ נָשִׁים נָכְרִיּוֹת וּמֵת אֶחָד מֵהֶן וְעָשָׂה בָהּ שֵׁינִי מַאֲמָר וָמֵת הֲרֵי אֵילּוּ חוֹלְצוֹת וְלֹא מִתְיַיבְּמוֹת שֶׁנֶּאֱמַר יְבָמָהּ יָבוֹא עָלֶיהָ. שֶׁעָלֶיהָ זִיקַת יָבָם אֶחָד וְלֹא שֶׁעָלֵיהָ זִיקַת שְׁנֵי יְבָמִין. רִבִּי שִׁמְעוֹן אוֹמֵר מְיַיבֶּם לְאֵי זוֹ שֶׁיִּרְצֶה וְחוֹלֵץ לַשְּׁנִיָיה.

MISHNAH: Three brothers are married to three unrelated women. If one of them died, his second brother “bespeaks” her and then dies, these perform ḥalîṣah but not levirate, as it is said: “Her levir shall come to her,” if on her is the candidacy from one brother but not from two. Rebbi Simeon says, he takes in levirate the one he prefers and performs ḥalîṣah with the other.

Halakhah

הלכה: שְׁלֹשָׁה אַחִין נְשׂוּאִין לְשָׁלֹשׁ נָשִׁים כול׳. אִילּוּ שׁוֹמֶרֶת יָבָם שֶׁנָּפְלָה לִפְנֵי כַמָּה יְבָמִין שֶׁמָּא אֵינָהּ מִתְיַיבֶּמֶת. תַּנֵּי רִבִּי חִיָיה. אֵשֶׁת אֶחָד מִתְיַיבֶּמֶת. לֹא אֵשֶׁת שְּׁנֵי מֵתִים. נִיחָא חוֹלֵץ לְבַעֲלַת מַאֲמָר. עַל שֶׁם אֵשֶׁת מֵת אֶחָד מִתְיַיבֶּמֶת לֹא אֵשֶׁת שְׁנֵי מֵתִים. שְׁנִיָיה לָמָּה אֵינָהּ מִתְיַיבֶּמֶת. אָמַר רִבִּי לָעְזָר. דְּרִבִּי מֵאִיר הִיא. דְּאָמַר רִבִּי מֵאִיר. כָּל שֶׁאֵין אַתְּ מְיַיבְּמֵנוֹ אֵין אַתְּ מְיַיבֵּם צָרָתוֹ. אָמַר רִבִּי יוֹחָנָן. אִם אָמְרָהּ רִבִּי לָעְזָר מִנִּי שְׁמָעָהּ וְאָמְרָהּ. אָמַר רִבִּי יוֹסֵי. מַתְנִיתָא אָמְרָה כֵן. בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד שֶׁבָּא עַל יְבִמְתּוֹ מִשֶּׁהִגְדִּיל וְנָשָא אִשָּׁה אֲחֶרֶת. אִם לֹא יָדַע אֶת הָרִאשׁוֹנָה מִשֶּׁהִגְדִּיל הַשְּׁנִיָיה אוֹ חוֹלֶצֶת אוֹ מִתְיַיבֶּמֶת. הָרִאשׁוֹנָה חוֹלֶצֶת וְלֹא מִתְיַיבֶּמֶת. הָכָא אַתְּ אוֹמֵר. חוֹלֶצֶת. וְהָכָא אַתְּ אוֹמֵר. מִתְיַיבֶּמֶת. הָא דְאַתְּ אָמַר חוֹלֶצֶת רִבִּי מֵאִיר וְרִבִּי שִׁמְעוֹן. וְהֵן דְאַתְּ אָמַר מִתְיַיבֶּמֶת רִבִּי שִׁמְעוֹן וְרַבָּנִן. רִבִּי אָבוּן רִבִּי בִּיסְנָא בְשֵׁם רִבִּי אָחָא. וְהוּא שֶׁיִיבֵּם וְאַחַר כָּךְ חָלַץ. אֲבָל אִם חָלַץ בַּתְּחִילָּה אָסוּר. שֶׁמָּא קָנָה מַאֲמָר וְנִפְטְרָה בַּחֲלִיצַת חֲבֵירָתָהּ.

HALAKHAH: “Three brothers married to three women,” etc. Can a woman waiting for a levir who became available to several brothers-in-law not be married in levirate? Rebbi Ḥiyya stated: The wife of one [dead husband] is married in levirate, not the wife of two dead. One understands that he has to perform ḥalîṣah with the “bespoken” because the wife of one [dead husband] is married in levirate, not the wife of two dead. Why can the other one not be married in levirate? Rebbi Eleazar said, this follows Rebbi Meïr, since Rebbi Meïr said, of any one you cannot marry in levirate, you cannot marry the co-wife in levirate. Rebbi Joḥanan said, if Rebbi Eleazar formulated this, he formulated what he had heard from me. Rebbi Yose said, a Mishnah said so: “ A boy at least nine years and one day old who had intercourse with his sister-in-law and when he grew up he married another wife; if he never had intercourse with the first again after he became an adult, the second [wife] may perform ḥalîṣah or be married in levirate. The first one must perform ḥalîṣah and cannot be married in levirate.” Here you say, she performs ḥalîṣah; there you say, she is married in levirate! Where you say she performs ḥalîṣah, Rebbi Meïr and Rebbi Simeon; where you say, she is married in levirate, Rebbi Simeon and the rabbis. Rebbi Abun bar Bisna in the name of Rebbi Aḥa, but only if first he married in levirate and then performed ḥalîṣah. But if he performed ḥalîṣah first, it is forbidden; perhaps “bespeaking” acquired and she was freed by her co-wife’s ḥalîṣah.

Mishnah

משנה: שְׁנֵי אַחִין נְשׂוּאִין לִשְׁתֵּי אֲחָיוֹת וּמֵת אֶחָד מֵהֶן וְאַחַר כָּךְ מֵתָה אִשְׁתּוֹ שֶׁלַּשֵּׁנִי הֲרֵי זוֹ אֲסוּרָה עָלָיו עוֹלָמִית הוֹאִיל וְנֶאֶסְרָה עָלָיו שָׁעָה אַחַת.

MISHNAH: Two brothers are married to two sisters. If one of them died and then the wife of the other died, she is eternally forbidden to him since she was forbidden one moment.

Halakhah

הלכה: שְׁנֵי אַחִין נְשׂוּאִין לִשְׁתֵּי אֲחָיוֹת כול׳. אָמַר רִבִּי אֲבִינָא. הָדָא הִיא דְאָמַר רִבִּי הִילָא רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. לֹא דוֹמֶה אִיסּוּר אֲחָיוֹת יְבָמוֹת לְאִיסּוּר אֲחָיוֹת שֶׁאֵינָן יְבָמוֹת.

HALAKHAH: “Two brothers married to two sisters,” etc. Rebbi Avina said, that is what Rebbi Hila, Rebbi Yose, said in the name of Rebbi Joḥanan: The prohibition of sisters who are sisters-in-law does not compare with the prohibition of sisters who not are sisters-in-law.

Mishnah

משנה: שְׁנַיִם שֶׁקִידְּשׁוּ שְׁתֵּי נָשִׁים וּבִשְׁעַת כְּנִיסָתָן לַחוּפָּה הֶחֱלִיפוּ אֶת שֶׁלָּזֶה בָזֶה וְאֶת שֶׁלָּזֶה לָזֶה. הֲרֵי אֵילּוּ חַיָיבִין מִשּׁוּם אֵשֶׁת אִישׁ הָיוּ אַחִין חַיָיבִין אַף מִשּׁוּם אֵשֶׁת אָח. וְאִם הָיוּ אֲחָיוֹת חַיָיבִין אַף מִשּׁוּם אִשָָּׁה עַל אֲחוֹתָהּ. וְאִם הָיוּ נִידּוֹת חַיָיבִין אַף מִשּׁוּם נִידּוֹת. וְכוּלָּן מַפְרִישִׁין אוֹתָן שְׁלֹשָׁה חֳדָשִּׁים שֶׁמָּא מְעוֹבָּרוֹת הֵן וְאִם הָיוּ קְטַנּוֹת שֶׁאֵינָן רְאוּיִין לֵילֵד מַחֲזִירִין אוֹתָן מִיָּד. וְאם הָיוּ כוֹהֲנוֹת נִפְסְלוּ מִן הַתְּרוּמָה.

MISHNAH: If two men gave qiddushin to two women and when they entered the bridal chamber they switched each of them to the other, they are guilty of [adultery with] a married woman. If they were brothers, they also are guilty because of [the prohibition of] the brother’s wife. If they were sisters, they are guilty also because of [the prohibition of] “a woman in addition to her sister”. If they were menstruating, they are guilty also because of [the prohibition of] menstruating women. And all of these one separates for three months to see whether they are pregnant. If they were minors not able yet to have children one returns them at once. If they were from priestly families they are disabled for heave.

Halakhah

הלכה: אִם בָּא עַל הַשְּׁנִיָיה חַיָיב שְׁתַּיִם. מִשּׁוּם אֵשֶׁת אָח וּמִשּׁוּם אִשָּׁה אֶל אֲחוֹתָהּ.

HALAKHAH: If he had intercourse with the second he is two times guilty, for the brother’s wife and for “a woman in addition to her sister”.

תַּנֵּי רִבִּי חִיָיה. פְּעָמִים אַרְבַּע פְּעָמִים שְׁמוֹנֶה פְּעָמִים שְׁתֵּים עֶשְׂרֵה פְּעָמִים שֵׁשׁ עֶשְׂרֵה. הֲרֵי אֵילּוּ חַיָיבִין מִשֵּׁם אֵשֶׁת אִישׁ הָהֵן תַּרְתֵּיי הָהֵן תַּרְתֵּיי. אִם הָיוּ אַחִין מִשֵּׁם אֵשֶׁת אָח הָהֵין אַרְבַּע וְהָהֵין אַרְבַּע. אִם הָיוּ אֲחָיוֹת מִשֵּׁם אִשָּׁה אֶל אֲחוֹתָהּ הָהֵין שִׁיתָא וְהָהֵין שִׁיתָא. אִם הָיוּ נִידּוֹת מִשֵּׁם נִידָּה הָהֵין תְּמָנֵי וְהָהֵין תְּמָנֵי. הֵן קְטַנִּים וְהֵן גְדוֹלוֹת פְּטוּרִין. וְכוּלָּן הֵן גְּדוֹלִין וְהֵן קְטַנּוֹת חַיָיבִין שְׁתַּיִם שְׁתַּיִם מִשּׁוּם נִידָּה. וְאִם הִשִּׂיאָן אֲבִיהֶן מִשּׁוּם שְׁמוֹנֶה. הָיוּ אֶחָד גָּדוֹל וְאֶחָד קָטוֹן. הַנִבְעֶלֶת מִן הַקָּטָן חַיֶיבֶת מִשּׁוּם אִשְׁתּוֹ שֶׁלַּגָּדוֹל. הַנִבְעֶלֶת מִן הַגָּדוֹל פְּטוּרָה מִשּׁוּם אִשְׁתּוֹ שֶׁלַּקָּטָן.

Rebbi Ḥiyya stated: Sometimes four times, sometimes eight times, sometimes twelve times, sometimes sixteen times. They are guilty under the heading of adultery with a married woman, each couple for two. If they were brothers, under the heading of “brother’s wife”, each couple for four. If they were sisters, under the heading of “a wife together with her sister”, each couple six. If they were menstruating, under the heading of “menstruating”, each couple eight. If the men are minors and the women adults, they are free. If the men are adults and the women minors, they are obligated two by two because of menstruation. If their father married them off, for all eight. If one of the men was an adult and the other a minor, the one who had intercourse with the minor is guilty as wife of the adult but the one who had intercourse with the adult is free as wife of the minor.

רִבִּי בָּא בְשֵׁם רִבִּי יִרְמְיָה. אֲנוּסָה אֵינָהּ צְרִיכָה לְהַמְתִּין שְׁלֹשָׁה חֳדָשִׁים. וְהָא תְנָן. מַפְרִישִׁין אוֹתָן שְׁלֹשָׁה חֳדָשִׁים שֶׁמָּא מְעוֹבָּרוֹת הֵן. אִם לֹא הָיוּ רְאוּיוֹת לִוְלָד מַחֲזִירִין אוֹתוֹ מִיָּד. שַׁנְיָיא הִיא הָכָא מִפְּנֵי תִּיקּוּן הַוְולָד.

Rebbi Abba in the name of Rebbi Jeremiah: A rape victim does not have to wait three months. But did we not state: “One separates them for three month to see whether they are pregnant. If they were minors not yet able to have children one returns them at once.” That is different, it is for the benefit of the child.

אִם הָיוּ כוֹהֲנוֹת נִפְסְלוּ מִן הַכְּהוּנָּה. אָמַר רִבִּי יוֹסֵי. זֹאת אוֹמֶרֶת שֶׁהָאוֹנְסִין פּוֹסְלִין בִּכְהוּנָּה כְאֵשֶׁת אִישׁ.

“If they were from priestly families they are disabled for heave.” Rebbi Yose said, this implies that rape disables in priestly families like adultery.