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Rebbi Joḥanan ben Nuri said, look how this practice is widespread in Israel! If one upholds the words of the House of Shammai, the child is a bastard following the words of the House of Hillel. If one upholds the words of the House of Hillel, the child is a bastard following the words of the House of Shammai. Come and let us institute that the co-wife perform ḥalîṣah but not be admitted to levirate. It was stated: They did not manage to institute this before the time became unsuitable. Rabban Simeon ben Gamliel said, if it were so, what would one have done with the earlier co-wives who married?

Rebbi Joḥanan ben Nuri said, look how this practice is widespread in Israel! If one upholds the words of the House of Shammai, the child is a bastard following the words of the House of Hillel. If one upholds the words of the House of Hillel, the child is a bastard following the words of the House of Shammai. Come and let us institute that the co-wife perform ḥalîṣah but not be admitted to levirate. It was stated: They did not manage to institute this before the time became unsuitable. Rabban Simeon ben Gamliel said, if it were so, what would one have done with the earlier co-wives who married?

Rebbi Eleazar said, even though the House of Hillel and the House of Shammai disagreed about co-wives, they agree that the child is not a bastard, since a bastard is only from a woman which is forbidden to [a man] by an incest prohibition and one is subject to extirpation for [sinning with] her. Rebbi Tarphon said, I would love to have a daughter’s co-wife to marry her into priesthood. They asked Rebbi Joshua, what are children of a daughter’s co-wife? He said to them, you bring my head between two large mountains, between the words of the House of Shammai and those of the House of Hillel, that they should smash my brain. But I testify about the family ‘Anubai from Bet Ṣeba‘im and the family Neqipai from Bet Meqošeš that they were sons of co-wives and their grandchildren were High Priests officiating on top of the altar.

Rebbi Eleazar said, even though the House of Hillel and the House of Shammai disagreed about co-wives, they agree that the child is not a bastard, since a bastard is only from a woman which is forbidden to [a man] by an incest prohibition and one is subject to extirpation for [sinning with] her. Rebbi Tarphon said, I would love to have a daughter’s co-wife to marry her into priesthood. They asked Rebbi Joshua, what are children of a daughter’s co-wife? He said to them, you bring my head between two large mountains, between the words of the House of Shammai and those of the House of Hillel, that they should smash my brain. But I testify about the family ‘Anubai from Bet Ṣeba‘im and the family Neqipai from Bet Meqošeš that they were sons of co-wives and their grandchildren were High Priests officiating on top of the altar.

Rebbi Eleazar said, even though the House of Hillel and the House of Shammai disagreed about co-wives, they agree that the child is not a bastard, since a bastard is only from a woman which is forbidden to [a man] by an incest prohibition and one is subject to extirpation for [sinning with] her. Rebbi Tarphon said, I would love to have a daughter’s co-wife to marry her into priesthood. They asked Rebbi Joshua, what are children of a daughter’s co-wife? He said to them, you bring my head between two large mountains, between the words of the House of Shammai and those of the House of Hillel, that they should smash my brain. But I testify about the family ‘Anubai from Bet Ṣeba‘im and the family Neqipai from Bet Meqošeš that they were sons of co-wives and their grandchildren were High Priests officiating on top of the altar.

Rebbi Eleazar said, even though the House of Hillel and the House of Shammai disagreed about co-wives, they agree that the child is not a bastard, since a bastard is only from a woman which is forbidden to [a man] by an incest prohibition and one is subject to extirpation for [sinning with] her. Rebbi Tarphon said, I would love to have a daughter’s co-wife to marry her into priesthood. They asked Rebbi Joshua, what are children of a daughter’s co-wife? He said to them, you bring my head between two large mountains, between the words of the House of Shammai and those of the House of Hillel, that they should smash my brain. But I testify about the family ‘Anubai from Bet Ṣeba‘im and the family Neqipai from Bet Meqošeš that they were sons of co-wives and their grandchildren were High Priests officiating on top of the altar.

Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: It happened that the Sages visited Rebbi Dosa ben Hyrkanos to ask him about the daughter’s co-wife. They said to him, are you the one who permits co-wives? He said to them, what did you hear? Dosa ben Hyrkanos? They said to him, ben Hyrkanos. He said to them, my brother Jonathan is exceedingly sharpminded and of the students of the House of Shammai. Be careful with him, he has three hundred arguments about the daughter’s co-wife. They went to him. He sent and wrote to him, be careful because the Sages of Israel will visit you. They came and he placed them before him. He lectured but they did not understand, repeatedly. They started to get drowsy. He said to them, why are you getting drowsy? He started pelting them with pebbles. But some people said, they entered in one door and left in three. He sent to say to him, why did you send to me, the people want to learn and you said to me, these are the Sages of Israel? They came to him and said to him, what do you say in the matter? He said, on this stone sat the prophet Ḥaggai and testified to three things: On the daughter’s co-wife that she can be married into priesthood, on Ammon and Moab that they tithe for the poor in a Sabbatical year, and on proselytes of Palmyra that they are acceptable to marry into the congregation. He said, lift my eyelids so I can see the Sages of Israel. He saw Rebbi Joshua and said to him: “To whom will one teach knowledge?” I remember that his mother brought his crib to the Synagogue that his ears should cling to the words of the Torah. [He saw] Rebbi Aqiba, and said to him: “Lion cubs will be poor and hungry.” I know of him that he is a man strong in Torah. He saw Rebbi Eleazar ben Azariah and said to him: “I was a youth but became an elder.” I know of him that he is the tenth generation from Ezra and their eyes are similar. Rebbi Ḥanina from Sepphoris said, Rebbi Tarphon also was with them and he addressed him as he did Rebbi Eleazar ben Azariah.

Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: It happened that the Sages visited Rebbi Dosa ben Hyrkanos to ask him about the daughter’s co-wife. They said to him, are you the one who permits co-wives? He said to them, what did you hear? Dosa ben Hyrkanos? They said to him, ben Hyrkanos. He said to them, my brother Jonathan is exceedingly sharpminded and of the students of the House of Shammai. Be careful with him, he has three hundred arguments about the daughter’s co-wife. They went to him. He sent and wrote to him, be careful because the Sages of Israel will visit you. They came and he placed them before him. He lectured but they did not understand, repeatedly. They started to get drowsy. He said to them, why are you getting drowsy? He started pelting them with pebbles. But some people said, they entered in one door and left in three. He sent to say to him, why did you send to me, the people want to learn and you said to me, these are the Sages of Israel? They came to him and said to him, what do you say in the matter? He said, on this stone sat the prophet Ḥaggai and testified to three things: On the daughter’s co-wife that she can be married into priesthood, on Ammon and Moab that they tithe for the poor in a Sabbatical year, and on proselytes of Palmyra that they are acceptable to marry into the congregation. He said, lift my eyelids so I can see the Sages of Israel. He saw Rebbi Joshua and said to him: “To whom will one teach knowledge?” I remember that his mother brought his crib to the Synagogue that his ears should cling to the words of the Torah. [He saw] Rebbi Aqiba, and said to him: “Lion cubs will be poor and hungry.” I know of him that he is a man strong in Torah. He saw Rebbi Eleazar ben Azariah and said to him: “I was a youth but became an elder.” I know of him that he is the tenth generation from Ezra and their eyes are similar. Rebbi Ḥanina from Sepphoris said, Rebbi Tarphon also was with them and he addressed him as he did Rebbi Eleazar ben Azariah.

Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: It happened that the Sages visited Rebbi Dosa ben Hyrkanos to ask him about the daughter’s co-wife. They said to him, are you the one who permits co-wives? He said to them, what did you hear? Dosa ben Hyrkanos? They said to him, ben Hyrkanos. He said to them, my brother Jonathan is exceedingly sharpminded and of the students of the House of Shammai. Be careful with him, he has three hundred arguments about the daughter’s co-wife. They went to him. He sent and wrote to him, be careful because the Sages of Israel will visit you. They came and he placed them before him. He lectured but they did not understand, repeatedly. They started to get drowsy. He said to them, why are you getting drowsy? He started pelting them with pebbles. But some people said, they entered in one door and left in three. He sent to say to him, why did you send to me, the people want to learn and you said to me, these are the Sages of Israel? They came to him and said to him, what do you say in the matter? He said, on this stone sat the prophet Ḥaggai and testified to three things: On the daughter’s co-wife that she can be married into priesthood, on Ammon and Moab that they tithe for the poor in a Sabbatical year, and on proselytes of Palmyra that they are acceptable to marry into the congregation. He said, lift my eyelids so I can see the Sages of Israel. He saw Rebbi Joshua and said to him: “To whom will one teach knowledge?” I remember that his mother brought his crib to the Synagogue that his ears should cling to the words of the Torah. [He saw] Rebbi Aqiba, and said to him: “Lion cubs will be poor and hungry.” I know of him that he is a man strong in Torah. He saw Rebbi Eleazar ben Azariah and said to him: “I was a youth but became an elder.” I know of him that he is the tenth generation from Ezra and their eyes are similar. Rebbi Ḥanina from Sepphoris said, Rebbi Tarphon also was with them and he addressed him as he did Rebbi Eleazar ben Azariah.

Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: It happened that the Sages visited Rebbi Dosa ben Hyrkanos to ask him about the daughter’s co-wife. They said to him, are you the one who permits co-wives? He said to them, what did you hear? Dosa ben Hyrkanos? They said to him, ben Hyrkanos. He said to them, my brother Jonathan is exceedingly sharpminded and of the students of the House of Shammai. Be careful with him, he has three hundred arguments about the daughter’s co-wife. They went to him. He sent and wrote to him, be careful because the Sages of Israel will visit you. They came and he placed them before him. He lectured but they did not understand, repeatedly. They started to get drowsy. He said to them, why are you getting drowsy? He started pelting them with pebbles. But some people said, they entered in one door and left in three. He sent to say to him, why did you send to me, the people want to learn and you said to me, these are the Sages of Israel? They came to him and said to him, what do you say in the matter? He said, on this stone sat the prophet Ḥaggai and testified to three things: On the daughter’s co-wife that she can be married into priesthood, on Ammon and Moab that they tithe for the poor in a Sabbatical year, and on proselytes of Palmyra that they are acceptable to marry into the congregation. He said, lift my eyelids so I can see the Sages of Israel. He saw Rebbi Joshua and said to him: “To whom will one teach knowledge?” I remember that his mother brought his crib to the Synagogue that his ears should cling to the words of the Torah. [He saw] Rebbi Aqiba, and said to him: “Lion cubs will be poor and hungry.” I know of him that he is a man strong in Torah. He saw Rebbi Eleazar ben Azariah and said to him: “I was a youth but became an elder.” I know of him that he is the tenth generation from Ezra and their eyes are similar. Rebbi Ḥanina from Sepphoris said, Rebbi Tarphon also was with them and he addressed him as he did Rebbi Eleazar ben Azariah.

“Even though the House of Shammai and the House of Hillel disagreed about co-wives, and sisters, and an old bill of divorce, and a woman doubtfully married, and one who gives qiddushin in the value of a peruṭa, i. e., he who divorces his wife and spends the night with her in a hostelry, and that a woman receives qiddushin for at least a denar or the value of a denar, the House of Shammai did not refrain from marrying women from the House of Hillel or the House of Hillel from the House of Shammai but they behave truthfully and in peace, as it is said: ‘Love truth and peace.’ ” Bastardy is between them and you say so? How is that? If a first man gives her qiddushin for a peruṭa and a second for a denar, in the opinion of the House of Shammai she is betrothed to the second and the child of the first is a bastard. In the opinion of the House of Hillel she is betrothed to the first and the child of the second is a bastard. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: The House of Shammai concede to the House of Hillel as a restriction. In that case, the House of Shammai should marry women from the House of Hillel since they concede to them. But the House of Hillel should not marry women from the House of Shammai since they do not concede to them. Rebbi Hila in the name of Rebbi Joḥanan: They all followed the same practice. If they followed the same practice, in this case we stated: “The House of Shammai sent and diminished it, since the House of Shammai says unless most of it is missing?” Rebbi Yose ben Rebbi Abun said, the House of Shammai acted before the question came before the House of Hillel. After a question came before the House of Hillel, the House of Shammai were not touching it. Rebbi Abba Mari said, that is correct. Did we not state: “They declared impure all purities from before”, but not in the future. Rebbi Yose ben Rebbi Abun said, Rav and Samuel, one said both acted according to valid practice; the other said, each party followed its own practice. Bastardy is between them and you say so? The Omnipresent watched and no case ever happened.

MISHNAH: In which way “the wife of his brother who did not live in his world”? There were two brothers, one of them died, then a brother was born to them, and after that the second brother took his brother’s wife in levirate, and died. The first woman leaves as widow of his brother who did not live in his world and the second one because she is her co-wife. If he had “bespoken” her, the second performs ḥalîṣah but not levirate.

Both the rabbis and Rebbi Simeon agree to the following. According to the rabbis, the aspect which “bespeaking” acquires is forbidden in the co-wife, the aspect which “bespeaking” does not acquire is permitted in the co-wife; therefore, the latter has to have ḥalîṣah but not levirate. According to Rebbi Simeon, if “bespeaking” acquires, both are permitted. If “bespeaking” does not acquire, the first one is forbidden but the second one permitted. Out of doubt, she has to have ḥalîṣah but not levirate. What is the difference between them? If he slept with the second one. In the opinion of the rabbis, an incestuous intercourse because he had “bespoken”. Therefore, if he had not “bespoken” she may have levirate and there is no candidacy at all. Rebbi Ḥaggai said, I explained that following what Rebbi Jacob bar Aḥa said in the name of Rebbi Eleazar: If a woman waiting for her levir died, her mother is permitted to him. He had in her an interest of candidacy. When she died, the candidacy was eliminated. And here, when he died, the candidacy was eliminated.

Both the rabbis and Rebbi Simeon agree to the following. According to the rabbis, the aspect which “bespeaking” acquires is forbidden in the co-wife, the aspect which “bespeaking” does not acquire is permitted in the co-wife; therefore, the latter has to have ḥalîṣah but not levirate. According to Rebbi Simeon, if “bespeaking” acquires, both are permitted. If “bespeaking” does not acquire, the first one is forbidden but the second one permitted. Out of doubt, she has to have ḥalîṣah but not levirate. What is the difference between them? If he slept with the second one. In the opinion of the rabbis, an incestuous intercourse because he had “bespoken”. Therefore, if he had not “bespoken” she may have levirate and there is no candidacy at all. Rebbi Ḥaggai said, I explained that following what Rebbi Jacob bar Aḥa said in the name of Rebbi Eleazar: If a woman waiting for her levir died, her mother is permitted to him. He had in her an interest of candidacy. When she died, the candidacy was eliminated. And here, when he died, the candidacy was eliminated.

MISHNAH: There were two brothers, one of them died and the second took his brother’s widow in levirate; afterwards a brother was born to them, and he died. The first woman leaves as wife of his brother who did not live in his world and the second one as her co-wife. If [the second brother] had bespoken [the widow of the first] when he died, the second performs ḥalîṣah but cannot have levirate. Rebbi Simeon says, he may take in levirate any one he wants or performs ḥalîṣah with any one he wants.

Rebbi Joḥanan said, Rebbi Simeon agrees in the first case. It was found stated, that also is in disagreement. What is the difference between the first and second cases? In the first case he came and found her forbidden, in the second he came and found her permitted. Rebbi Joḥanan asked, if he found his father’s wife married to an outsider, what does Rebbi Simeon say about her? Because he came and found her permitted, is she permitted? Rebbi Simeon said that only relative to paternal brothers. Rebbi Jacob bar Aḥa said, Rebbi Simeon ben Laqish asked: His maternal halfbrother’s wife which he found married to an outsider, what does Rebbi Simeon say about her? Because he came and found her permitted, is she permitted? Rebbi Simeon said that only relative to paternal brothers. Rebbi Yudan asked, a co-wife of his maternal aunt which he found married to an outsider? Because he came and found her permitted, is she permitted? Rebbi Abin asked, if a divorcee became a widow? You have to say that Rebbi Simeon referred to the first case.

What does Rebbi Simeon say about the “bespoken” woman? Let us hear from the following: “Rebbi Simeon says, the cohabitation or the ḥalîṣah of one of them frees her co-wife but if he performed ḥalîṣah with the “bespoken” woman, her colleague also needs ḥalîṣah. You say, the cohabitation or the ḥalîṣah of one of them frees her co-wife. However one argues, if “bespeaking” acquires, both are his wives and any one of them becomes free by her colleague’s ḥalîṣah. If “bespeaking” does not acquire, the first one does not need ḥalîṣah, but if he performed ḥalîṣah with the “bespoken” one, the second one also needs ḥalîṣah. Maybe “bespeaking” does not acquire, then ḥalîṣah or levirate do not apply to her. Maybe “bespeaking” does acquire; then she is freed by her colleague’s ḥalîṣah. What is the difference between them? If he performed ḥalîṣah with the first and cohabited with the second. In the opinion of the rabbis it was an incestuous cohabitation. In the opinion of Rebbi Simeon it was not an incestuous cohabitation. If he cohabited both with the first and the second widow, in the opinion of the rabbis with the first it was incest and the second needs a bill of divorce and ḥalîṣah. In the opinion of Rebbi Simeon, both need a bill of divorce. The first one needs a bill of divorce; perhaps the “bespeaking” did acquire. The second one needs a bill of divorce; perhaps levirate did acquire; if “bespeaking” did acquire, she was freed by her colleague’s ḥalîṣah.

What does Rebbi Simeon say about the “bespoken” woman? Let us hear from the following: “Rebbi Simeon says, the cohabitation or the ḥalîṣah of one of them frees her co-wife but if he performed ḥalîṣah with the “bespoken” woman, her colleague also needs ḥalîṣah. You say, the cohabitation or the ḥalîṣah of one of them frees her co-wife. However one argues, if “bespeaking” acquires, both are his wives and any one of them becomes free by her colleague’s ḥalîṣah. If “bespeaking” does not acquire, the first one does not need ḥalîṣah, but if he performed ḥalîṣah with the “bespoken” one, the second one also needs ḥalîṣah. Maybe “bespeaking” does not acquire, then ḥalîṣah or levirate do not apply to her. Maybe “bespeaking” does acquire; then she is freed by her colleague’s ḥalîṣah. What is the difference between them? If he performed ḥalîṣah with the first and cohabited with the second. In the opinion of the rabbis it was an incestuous cohabitation. In the opinion of Rebbi Simeon it was not an incestuous cohabitation. If he cohabited both with the first and the second widow, in the opinion of the rabbis with the first it was incest and the second needs a bill of divorce and ḥalîṣah. In the opinion of Rebbi Simeon, both need a bill of divorce. The first one needs a bill of divorce; perhaps the “bespeaking” did acquire. The second one needs a bill of divorce; perhaps levirate did acquire; if “bespeaking” did acquire, she was freed by her colleague’s ḥalîṣah.

Rebbi Ze‘ira in the name of Rav Sheshet: There, one stated: The words of Rebbi Simeon are that both are forbidden. This is difficult. If “bespeaking” acquires, are not both permitted? This is a question of acquiring not by “bespeaking” but by candidacy. This is difficult. If candidacy acquires, both are permitted. If candidacy does not acquire, the first one is forbidden but the second permitted. Maybe candidacy for Rebbi Simeon is like “bespeaking” for the rabbis. Just as the rabbis say, “bespeaking” acquires but leaves a remainder, so Rebbi Simeon says, candidacy acquires but leaves a remainder. This is difficult. That aspect which is acquired by candidacy implies a prohibition of an equal part of the co-wife, that part which is not acquired by candidacy implies permission of an equal aspect of the co-wife! Shammai said, is this kind of argument applicable to incest prohibitions? What does he mean? As Rebbi Aḥa said in the name of Rebbi Abun bar Ḥiyya, the aspect acquired in any sister-in-law which is not totally inside [the family] is considered to be under the incest prohibition and an incest prohibition frees her co-wife.

Rebbi Ze‘ira in the name of Rav Sheshet: There, one stated: The words of Rebbi Simeon are that both are forbidden. This is difficult. If “bespeaking” acquires, are not both permitted? This is a question of acquiring not by “bespeaking” but by candidacy. This is difficult. If candidacy acquires, both are permitted. If candidacy does not acquire, the first one is forbidden but the second permitted. Maybe candidacy for Rebbi Simeon is like “bespeaking” for the rabbis. Just as the rabbis say, “bespeaking” acquires but leaves a remainder, so Rebbi Simeon says, candidacy acquires but leaves a remainder. This is difficult. That aspect which is acquired by candidacy implies a prohibition of an equal part of the co-wife, that part which is not acquired by candidacy implies permission of an equal aspect of the co-wife! Shammai said, is this kind of argument applicable to incest prohibitions? What does he mean? As Rebbi Aḥa said in the name of Rebbi Abun bar Ḥiyya, the aspect acquired in any sister-in-law which is not totally inside [the family] is considered to be under the incest prohibition and an incest prohibition frees her co-wife.

Rebbi Ze‘ira in the name of Rav Sheshet: There, one stated: The words of Rebbi Simeon are that both are forbidden. This is difficult. If “bespeaking” acquires, are not both permitted? This is a question of acquiring not by “bespeaking” but by candidacy. This is difficult. If candidacy acquires, both are permitted. If candidacy does not acquire, the first one is forbidden but the second permitted. Maybe candidacy for Rebbi Simeon is like “bespeaking” for the rabbis. Just as the rabbis say, “bespeaking” acquires but leaves a remainder, so Rebbi Simeon says, candidacy acquires but leaves a remainder. This is difficult. That aspect which is acquired by candidacy implies a prohibition of an equal part of the co-wife, that part which is not acquired by candidacy implies permission of an equal aspect of the co-wife! Shammai said, is this kind of argument applicable to incest prohibitions? What does he mean? As Rebbi Aḥa said in the name of Rebbi Abun bar Ḥiyya, the aspect acquired in any sister-in-law which is not totally inside [the family] is considered to be under the incest prohibition and an incest prohibition frees her co-wife.

It is obvious that if somebody had ḥalîṣah with a woman forbidden by a commandment or because of sanctity, the co-widow was freed. When he had intercourse with her? Rebbi Yose said, Rebbi Eleazar and Rebbi Joḥanan disagree; they say the co-widow was not freed. Rebbi Shammai switches the [names] of this tradition. The position of Rebbi Shammai is reasonable since everywhere Rebbi Eleazar seeks support from the great Rebbi Ḥiyya and Rebbi Ḥiyya stated for women forbidden by a commandment or because of sanctity, if he had ḥalîṣah or intercourse with her, the co-widow was freed.

It is obvious that if somebody had ḥalîṣah with a woman forbidden by a commandment or because of sanctity, the co-widow was freed. When he had intercourse with her? Rebbi Yose said, Rebbi Eleazar and Rebbi Joḥanan disagree; they say the co-widow was not freed. Rebbi Shammai switches the [names] of this tradition. The position of Rebbi Shammai is reasonable since everywhere Rebbi Eleazar seeks support from the great Rebbi Ḥiyya and Rebbi Ḥiyya stated for women forbidden by a commandment or because of sanctity, if he had ḥalîṣah or intercourse with her, the co-widow was freed.

It is obvious that if somebody had ḥalîṣah with a woman forbidden by a commandment or because of sanctity, the co-widow was freed. When he had intercourse with her? Rebbi Yose said, Rebbi Eleazar and Rebbi Joḥanan disagree; they say the co-widow was not freed. Rebbi Shammai switches the [names] of this tradition. The position of Rebbi Shammai is reasonable since everywhere Rebbi Eleazar seeks support from the great Rebbi Ḥiyya and Rebbi Ḥiyya stated for women forbidden by a commandment or because of sanctity, if he had ḥalîṣah or intercourse with her, the co-widow was freed.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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: “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.

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: 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.

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: “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.”

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: 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: “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.

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.

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.

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.

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.

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.

Could I say, her co-wife may remarry? “ He who marries his sister-in-law and she turns out to be pregnant,” as you say, “her co-wife cannot marry until you know by which means she is permitted, whether by pregnancy or by intercourse” The same is valid for the one who performed ḥalîṣah. Ḥalîṣah frees and intercourse frees. As you said it for intercourse so it was said for ḥalîṣah.

Could I say, her co-wife may remarry? “ He who marries his sister-in-law and she turns out to be pregnant,” as you say, “her co-wife cannot marry until you know by which means she is permitted, whether by pregnancy or by intercourse” The same is valid for the one who performed ḥalîṣah. Ḥalîṣah frees and intercourse frees. As you said it for intercourse so it was said for ḥalîṣah.

MISHNAH: He who performs ḥalîṣah with his sister-in-law is forbidden her relatives and his relatives are forbidden to her. Forbidden to him are her mother and her mother’s mother, her father’s mother, her daughter, her daughter’s daughter and her son’s daughter, and her sister as long as she is alive. The brothers are permitted. Forbidden to her are his father, his father’s father, his son and his son’s son, his brother and his brother’s son. The relative of a co-wife of a person who had ḥalîṣah with him is permitted to him, but the co-wife of a relative of a person who had ḥalîṣah with him is forbidden.

MISHNAH: He who performs ḥalîṣah with his sister-in-law is forbidden her relatives and his relatives are forbidden to her. Forbidden to him are her mother and her mother’s mother, her father’s mother, her daughter, her daughter’s daughter and her son’s daughter, and her sister as long as she is alive. The brothers are permitted. Forbidden to her are his father, his father’s father, his son and his son’s son, his brother and his brother’s son. The relative of a co-wife of a person who had ḥalîṣah with him is permitted to him, but the co-wife of a relative of a person who had ḥalîṣah with him is forbidden.

So is the Mishnah: “The relative of a co-wife of a person who had ḥalîṣah with him is permitted to him, but the co-wife of a relative of a person who had ḥalîṣah with him is forbidden”. 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 for whom he performed ḥalîṣah, which is rabbinic, here, where there is the prohibition of sisters, not so much more?

So is the Mishnah: “The relative of a co-wife of a person who had ḥalîṣah with him is permitted to him, but the co-wife of a relative of a person who had ḥalîṣah with him is forbidden”. 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 for whom he performed ḥalîṣah, which is rabbinic, here, where there is the prohibition of sisters, not so much more?

So is the Mishnah: “The relative of a co-wife of a person who had ḥalîṣah with him is permitted to him, but the co-wife of a relative of a person who had ḥalîṣah with him is forbidden”. 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 for whom he performed ḥalîṣah, which is rabbinic, here, where there is the prohibition of sisters, not so much more?

MISHNAH: If four brothers were married to four women and died, if their oldest [brother] wants to marry all of them in levirate, he is permitted to do so. If somebody was married to two women and he died, intercourse or ḥalîṣah with one of them frees the co-wife. If one was acceptable and the other blemished, if he performs ḥalîṣah, he performs it with the blemished; if he takes in levirate, he takes the acceptable one.

Ḥalîṣah against the rules frees. In which respect? That if an outsider comes and gives qiddushin to her co-wife, they will lay hold of her. If an outsider came and gave her qiddushin, since the candidacy from the deceased was removed from her, the qiddushin will lay hold of her, or maybe, since she still needs a bill of divorce for her “bespeaking”, the qiddushin will not lay hold of her?

That means that invalid intercourse does not free. Come and see, invalid ḥalîṣah frees but invalid intercourse does not free! Since the purpose of ḥalîṣah is invalidation, it frees. Intercourse, whose purpose is not invalidation, does not free. It should not free for leniency but might free for restriction. In which respect? If somebody came and gave qiddushin to the co-wife, these should lay hold on her. Rebbi Yudan said, I explained it. Any sister-in-law who is not totally outside remains inside until she leaves for the outside.

HALAKHAH: “If he performed ḥalîṣah, ‘bespoke’,” etc. Even though they said there is no ḥalîṣah after ḥalîṣah, intercourse after ḥalîṣah disables her from priesthood. Is she not disabled from priesthood anyhow? But she is disabled from eating heave. If he had intercourse with the woman with whom he had performed ḥalîṣah, did he disable her from eating heave? It must be that his brothers copulated with her. That agrees with the position that he is not guilty about the woman with whom he had performed ḥalîṣah, but his brothers are guilty about the woman with whom he had performed ḥalîṣah. But following the position that neither he nor his brothers are guilty about the woman with whom he had performed ḥalîṣah? It must be that he had intercourse with the co-wife. That agrees with the position that everybody agrees that he is guilty about the co-wife. But following the position that neither he nor his brothers are guilty about the co-wife? It must be that his brothers had intercourse with the co-wife. That agrees with the position that neither he nor his brothers are guilty about the woman with whom he had performed ḥalîṣah but are guilty about the co-wife. But following the position that neither he nor his brothers are guilty about either the woman with whom he had performed ḥalîṣah or the co-wife? It must follow Rebbi Aqiba, since Rebbi Aqiba says that a bastard may come from a woman who had performed ḥalîṣah. Rebbi Yose said, explain it that the levir was a Cohen, had intercourse with her and desecrated her.

HALAKHAH: “If he performed ḥalîṣah, ‘bespoke’,” etc. Even though they said there is no ḥalîṣah after ḥalîṣah, intercourse after ḥalîṣah disables her from priesthood. Is she not disabled from priesthood anyhow? But she is disabled from eating heave. If he had intercourse with the woman with whom he had performed ḥalîṣah, did he disable her from eating heave? It must be that his brothers copulated with her. That agrees with the position that he is not guilty about the woman with whom he had performed ḥalîṣah, but his brothers are guilty about the woman with whom he had performed ḥalîṣah. But following the position that neither he nor his brothers are guilty about the woman with whom he had performed ḥalîṣah? It must be that he had intercourse with the co-wife. That agrees with the position that everybody agrees that he is guilty about the co-wife. But following the position that neither he nor his brothers are guilty about the co-wife? It must be that his brothers had intercourse with the co-wife. That agrees with the position that neither he nor his brothers are guilty about the woman with whom he had performed ḥalîṣah but are guilty about the co-wife. But following the position that neither he nor his brothers are guilty about either the woman with whom he had performed ḥalîṣah or the co-wife? It must follow Rebbi Aqiba, since Rebbi Aqiba says that a bastard may come from a woman who had performed ḥalîṣah. Rebbi Yose said, explain it that the levir was a Cohen, had intercourse with her and desecrated her.

HALAKHAH: “If he performed ḥalîṣah, ‘bespoke’,” etc. Even though they said there is no ḥalîṣah after ḥalîṣah, intercourse after ḥalîṣah disables her from priesthood. Is she not disabled from priesthood anyhow? But she is disabled from eating heave. If he had intercourse with the woman with whom he had performed ḥalîṣah, did he disable her from eating heave? It must be that his brothers copulated with her. That agrees with the position that he is not guilty about the woman with whom he had performed ḥalîṣah, but his brothers are guilty about the woman with whom he had performed ḥalîṣah. But following the position that neither he nor his brothers are guilty about the woman with whom he had performed ḥalîṣah? It must be that he had intercourse with the co-wife. That agrees with the position that everybody agrees that he is guilty about the co-wife. But following the position that neither he nor his brothers are guilty about the co-wife? It must be that his brothers had intercourse with the co-wife. That agrees with the position that neither he nor his brothers are guilty about the woman with whom he had performed ḥalîṣah but are guilty about the co-wife. But following the position that neither he nor his brothers are guilty about either the woman with whom he had performed ḥalîṣah or the co-wife? It must follow Rebbi Aqiba, since Rebbi Aqiba says that a bastard may come from a woman who had performed ḥalîṣah. Rebbi Yose said, explain it that the levir was a Cohen, had intercourse with her and desecrated her.

HALAKHAH: “If he performed ḥalîṣah, ‘bespoke’,” etc. Even though they said there is no ḥalîṣah after ḥalîṣah, intercourse after ḥalîṣah disables her from priesthood. Is she not disabled from priesthood anyhow? But she is disabled from eating heave. If he had intercourse with the woman with whom he had performed ḥalîṣah, did he disable her from eating heave? It must be that his brothers copulated with her. That agrees with the position that he is not guilty about the woman with whom he had performed ḥalîṣah, but his brothers are guilty about the woman with whom he had performed ḥalîṣah. But following the position that neither he nor his brothers are guilty about the woman with whom he had performed ḥalîṣah? It must be that he had intercourse with the co-wife. That agrees with the position that everybody agrees that he is guilty about the co-wife. But following the position that neither he nor his brothers are guilty about the co-wife? It must be that his brothers had intercourse with the co-wife. That agrees with the position that neither he nor his brothers are guilty about the woman with whom he had performed ḥalîṣah but are guilty about the co-wife. But following the position that neither he nor his brothers are guilty about either the woman with whom he had performed ḥalîṣah or the co-wife? It must follow Rebbi Aqiba, since Rebbi Aqiba says that a bastard may come from a woman who had performed ḥalîṣah. Rebbi Yose said, explain it that the levir was a Cohen, had intercourse with her and desecrated her.

HALAKHAH: “If he performed ḥalîṣah, ‘bespoke’,” etc. Even though they said there is no ḥalîṣah after ḥalîṣah, intercourse after ḥalîṣah disables her from priesthood. Is she not disabled from priesthood anyhow? But she is disabled from eating heave. If he had intercourse with the woman with whom he had performed ḥalîṣah, did he disable her from eating heave? It must be that his brothers copulated with her. That agrees with the position that he is not guilty about the woman with whom he had performed ḥalîṣah, but his brothers are guilty about the woman with whom he had performed ḥalîṣah. But following the position that neither he nor his brothers are guilty about the woman with whom he had performed ḥalîṣah? It must be that he had intercourse with the co-wife. That agrees with the position that everybody agrees that he is guilty about the co-wife. But following the position that neither he nor his brothers are guilty about the co-wife? It must be that his brothers had intercourse with the co-wife. That agrees with the position that neither he nor his brothers are guilty about the woman with whom he had performed ḥalîṣah but are guilty about the co-wife. But following the position that neither he nor his brothers are guilty about either the woman with whom he had performed ḥalîṣah or the co-wife? It must follow Rebbi Aqiba, since Rebbi Aqiba says that a bastard may come from a woman who had performed ḥalîṣah. Rebbi Yose said, explain it that the levir was a Cohen, had intercourse with her and desecrated her.

HALAKHAH: “If he performed ḥalîṣah, ‘bespoke’,” etc. Even though they said there is no ḥalîṣah after ḥalîṣah, intercourse after ḥalîṣah disables her from priesthood. Is she not disabled from priesthood anyhow? But she is disabled from eating heave. If he had intercourse with the woman with whom he had performed ḥalîṣah, did he disable her from eating heave? It must be that his brothers copulated with her. That agrees with the position that he is not guilty about the woman with whom he had performed ḥalîṣah, but his brothers are guilty about the woman with whom he had performed ḥalîṣah. But following the position that neither he nor his brothers are guilty about the woman with whom he had performed ḥalîṣah? It must be that he had intercourse with the co-wife. That agrees with the position that everybody agrees that he is guilty about the co-wife. But following the position that neither he nor his brothers are guilty about the co-wife? It must be that his brothers had intercourse with the co-wife. That agrees with the position that neither he nor his brothers are guilty about the woman with whom he had performed ḥalîṣah but are guilty about the co-wife. But following the position that neither he nor his brothers are guilty about either the woman with whom he had performed ḥalîṣah or the co-wife? It must follow Rebbi Aqiba, since Rebbi Aqiba says that a bastard may come from a woman who had performed ḥalîṣah. Rebbi Yose said, explain it that the levir was a Cohen, had intercourse with her and desecrated her.

HALAKHAH: “If somebody comes to his sister-in-law,” etc. We have stated: “Even if he is in error and she acts criminally, or he does it criminally but she is in error.” Rebbi Ḥiyya stated: Even if both act in error, even if both act criminally. They wanted to say, a hearing person who is competent acquires both if he has the intention and if he does not have the intention but the deaf-mute, who is not competent, should acquire only if he has the intention. It was found that Rebbi Ḥiyya stated: Both the deaf-mute and the insane who copulated acquired [the widow] and freed the co-wives.

“He acquired her and there is no difference between intercourse and intercourse.” What did he acquire? Samuel said, he acquired only the things spelled out in the paragraph: To inherit the deceased’s property, (to be betrothed by a brother), and to permit her co-wife to the outside. Rebbi Joḥanan said, he acquired everything. Rebbi Isaac ben Eleazar said, when do they disagree? If he touched her. But if he completed the intercourse, everybody agrees that he acquired everything. Rebbi Mattaniah said, when do they disagree? If he had intercourse with her still in her father’s house. But if he had intercourse with her still in her husband’s house, everybody agrees that he acquired everything. Rebbi Yose said, the Mishnah said: If he married her, she is his wife in every respect.

MISHNAH: The fetus, the levir, the betrothal, the deaf-and-dumb, and the male nine years and one day old disable but do not enable to eat. If there was a doubt whether or not he had reached nine years and one dayt; whether or not he had grown two pubic hairs; when the house fell on him and his brother’s daughter and it is not known who of them died first, her co-wife performs ḥalîṣah but not levirate.

“When the house fell on him and his brother’s daughter and it is not known who of them died first, her co-wife performs ḥalîṣah but not levirate.” Why do we come here to state doubts? Since we had stated [the rules for] co-wives, we now state for doubts concerning co-wives.

“When the house fell on him and his brother’s daughter and it is not known who of them died first, her co-wife performs ḥalîṣah but not levirate.” Why do we come here to state doubts? Since we had stated [the rules for] co-wives, we now state for doubts concerning co-wives.

“When the house fell on him and his brother’s daughter and it is not known who of them died first, her co-wife performs ḥalîṣah but not levirate.” Why do we come here to state doubts? Since we had stated [the rules for] co-wives, we now state for doubts concerning co-wives.

HALAKHAH: “There exist women permitted to their husbands,” etc. Rebbi Niḥa bar Sava asked before Rebbi Jonah: Why “married”? Even “betrothed”! Why a widow? even a virgin! Are these all? She and her co-wife. I also have others: The co-wife of one suspected of adultery is permitted to her husband and forbidden to her levir. If his brother had slept with the sister of one who had performed ḥalîṣah with him, she is permitted to her husband and forbidden to her levir. If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother, she is permitted to her husband and forbidden to her levir. This supports Rebbi Jonah, since Rebbi Jonah said, the groupings of Rebbi are not exhaustive.

HALAKHAH: “There exist women permitted to their husbands,” etc. Rebbi Niḥa bar Sava asked before Rebbi Jonah: Why “married”? Even “betrothed”! Why a widow? even a virgin! Are these all? She and her co-wife. I also have others: The co-wife of one suspected of adultery is permitted to her husband and forbidden to her levir. If his brother had slept with the sister of one who had performed ḥalîṣah with him, she is permitted to her husband and forbidden to her levir. If a qualified [priest], married to a woman qualified for the priesthood, has a desecrated brother, she is permitted to her husband and forbidden to her levir. This supports Rebbi Jonah, since Rebbi Jonah said, the groupings of Rebbi are not exhaustive.

Just as the woman accused of infidelity is forbidden to her husband, so she is forbidden to her paramour. Just as she is forbidden to her husband’s brother, so she is forbidden to her paramour’s brother. I might think that just as the co-wife of a woman accused of infidelity is forbidden to her husband’s brother, so she should be forbidden to her paramour’s brother. Let us hear from the following: “A woman’s husband went overseas; they came and told her that her husband had died, and she had a levir here; he married her in levirate and died. Then her husband returned. She is forbidden to him but her co-widow is permitted to him; she is forbidden to him but his brother’s wife is permitted to him.” Is his brother’s wife not like the co-wife of a woman accused of infidelity? That means that the co-wife of a woman accused of infidelity is permitted to her paramour’s brother. Rebbi Judan said, this follows the rabbis there, as Rebbi Hila said, one states there, for incestuous relationships no divorce is needed except for a married woman; Rebbi Aqiba says also from his wife’s sister and his brother’s wife (not like the co-wife of a woman accused of infidelity? That implies that the co-wife of a woman accused of infidelity is permitted to her paramour’s brother.) But following the rabbis here? Rebbi Ḥiyya said in the name of Rebbi Joḥanan, everybody agrees that his brother’s wife needs a bill of divorce from him because of the rule of a married wife. He married a person forbidden by the incest rules, and an incest-prohibited woman frees her co-wife. Rebbi Ḥananiah said, it is accepted even according to the rabbis here. They fined her but not her heirs. Rebbi Ḥananiah, the son of Rebbi Hillel, said, according to the rabbis there, she should be permitted to him. Rebbi Ze‘ira in the name of Rebbi Joḥanan, the co-wife of a woman accused of infidelity is forbidden, the co-wife of a divorcee is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: All co-wives are permitted except the co-wife of a woman accused of infidelity. Samuel said, the divorcee herself is permitted in her house. Does he disagree? Since they were discussing co-wives they did not mention divorcees. Why is the co-wife of a woman accused of infidelity forbidden? Rebbi Joḥanan said, they touched this case because it looks like adultery. Rav said, because impurity is written there parallel to incest prohibitions.

Just as the woman accused of infidelity is forbidden to her husband, so she is forbidden to her paramour. Just as she is forbidden to her husband’s brother, so she is forbidden to her paramour’s brother. I might think that just as the co-wife of a woman accused of infidelity is forbidden to her husband’s brother, so she should be forbidden to her paramour’s brother. Let us hear from the following: “A woman’s husband went overseas; they came and told her that her husband had died, and she had a levir here; he married her in levirate and died. Then her husband returned. She is forbidden to him but her co-widow is permitted to him; she is forbidden to him but his brother’s wife is permitted to him.” Is his brother’s wife not like the co-wife of a woman accused of infidelity? That means that the co-wife of a woman accused of infidelity is permitted to her paramour’s brother. Rebbi Judan said, this follows the rabbis there, as Rebbi Hila said, one states there, for incestuous relationships no divorce is needed except for a married woman; Rebbi Aqiba says also from his wife’s sister and his brother’s wife (not like the co-wife of a woman accused of infidelity? That implies that the co-wife of a woman accused of infidelity is permitted to her paramour’s brother.) But following the rabbis here? Rebbi Ḥiyya said in the name of Rebbi Joḥanan, everybody agrees that his brother’s wife needs a bill of divorce from him because of the rule of a married wife. He married a person forbidden by the incest rules, and an incest-prohibited woman frees her co-wife. Rebbi Ḥananiah said, it is accepted even according to the rabbis here. They fined her but not her heirs. Rebbi Ḥananiah, the son of Rebbi Hillel, said, according to the rabbis there, she should be permitted to him. Rebbi Ze‘ira in the name of Rebbi Joḥanan, the co-wife of a woman accused of infidelity is forbidden, the co-wife of a divorcee is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: All co-wives are permitted except the co-wife of a woman accused of infidelity. Samuel said, the divorcee herself is permitted in her house. Does he disagree? Since they were discussing co-wives they did not mention divorcees. Why is the co-wife of a woman accused of infidelity forbidden? Rebbi Joḥanan said, they touched this case because it looks like adultery. Rav said, because impurity is written there parallel to incest prohibitions.

Just as the woman accused of infidelity is forbidden to her husband, so she is forbidden to her paramour. Just as she is forbidden to her husband’s brother, so she is forbidden to her paramour’s brother. I might think that just as the co-wife of a woman accused of infidelity is forbidden to her husband’s brother, so she should be forbidden to her paramour’s brother. Let us hear from the following: “A woman’s husband went overseas; they came and told her that her husband had died, and she had a levir here; he married her in levirate and died. Then her husband returned. She is forbidden to him but her co-widow is permitted to him; she is forbidden to him but his brother’s wife is permitted to him.” Is his brother’s wife not like the co-wife of a woman accused of infidelity? That means that the co-wife of a woman accused of infidelity is permitted to her paramour’s brother. Rebbi Judan said, this follows the rabbis there, as Rebbi Hila said, one states there, for incestuous relationships no divorce is needed except for a married woman; Rebbi Aqiba says also from his wife’s sister and his brother’s wife (not like the co-wife of a woman accused of infidelity? That implies that the co-wife of a woman accused of infidelity is permitted to her paramour’s brother.) But following the rabbis here? Rebbi Ḥiyya said in the name of Rebbi Joḥanan, everybody agrees that his brother’s wife needs a bill of divorce from him because of the rule of a married wife. He married a person forbidden by the incest rules, and an incest-prohibited woman frees her co-wife. Rebbi Ḥananiah said, it is accepted even according to the rabbis here. They fined her but not her heirs. Rebbi Ḥananiah, the son of Rebbi Hillel, said, according to the rabbis there, she should be permitted to him. Rebbi Ze‘ira in the name of Rebbi Joḥanan, the co-wife of a woman accused of infidelity is forbidden, the co-wife of a divorcee is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: All co-wives are permitted except the co-wife of a woman accused of infidelity. Samuel said, the divorcee herself is permitted in her house. Does he disagree? Since they were discussing co-wives they did not mention divorcees. Why is the co-wife of a woman accused of infidelity forbidden? Rebbi Joḥanan said, they touched this case because it looks like adultery. Rav said, because impurity is written there parallel to incest prohibitions.

Just as the woman accused of infidelity is forbidden to her husband, so she is forbidden to her paramour. Just as she is forbidden to her husband’s brother, so she is forbidden to her paramour’s brother. I might think that just as the co-wife of a woman accused of infidelity is forbidden to her husband’s brother, so she should be forbidden to her paramour’s brother. Let us hear from the following: “A woman’s husband went overseas; they came and told her that her husband had died, and she had a levir here; he married her in levirate and died. Then her husband returned. She is forbidden to him but her co-widow is permitted to him; she is forbidden to him but his brother’s wife is permitted to him.” Is his brother’s wife not like the co-wife of a woman accused of infidelity? That means that the co-wife of a woman accused of infidelity is permitted to her paramour’s brother. Rebbi Judan said, this follows the rabbis there, as Rebbi Hila said, one states there, for incestuous relationships no divorce is needed except for a married woman; Rebbi Aqiba says also from his wife’s sister and his brother’s wife (not like the co-wife of a woman accused of infidelity? That implies that the co-wife of a woman accused of infidelity is permitted to her paramour’s brother.) But following the rabbis here? Rebbi Ḥiyya said in the name of Rebbi Joḥanan, everybody agrees that his brother’s wife needs a bill of divorce from him because of the rule of a married wife. He married a person forbidden by the incest rules, and an incest-prohibited woman frees her co-wife. Rebbi Ḥananiah said, it is accepted even according to the rabbis here. They fined her but not her heirs. Rebbi Ḥananiah, the son of Rebbi Hillel, said, according to the rabbis there, she should be permitted to him. Rebbi Ze‘ira in the name of Rebbi Joḥanan, the co-wife of a woman accused of infidelity is forbidden, the co-wife of a divorcee is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: All co-wives are permitted except the co-wife of a woman accused of infidelity. Samuel said, the divorcee herself is permitted in her house. Does he disagree? Since they were discussing co-wives they did not mention divorcees. Why is the co-wife of a woman accused of infidelity forbidden? Rebbi Joḥanan said, they touched this case because it looks like adultery. Rav said, because impurity is written there parallel to incest prohibitions.

Just as the woman accused of infidelity is forbidden to her husband, so she is forbidden to her paramour. Just as she is forbidden to her husband’s brother, so she is forbidden to her paramour’s brother. I might think that just as the co-wife of a woman accused of infidelity is forbidden to her husband’s brother, so she should be forbidden to her paramour’s brother. Let us hear from the following: “A woman’s husband went overseas; they came and told her that her husband had died, and she had a levir here; he married her in levirate and died. Then her husband returned. She is forbidden to him but her co-widow is permitted to him; she is forbidden to him but his brother’s wife is permitted to him.” Is his brother’s wife not like the co-wife of a woman accused of infidelity? That means that the co-wife of a woman accused of infidelity is permitted to her paramour’s brother. Rebbi Judan said, this follows the rabbis there, as Rebbi Hila said, one states there, for incestuous relationships no divorce is needed except for a married woman; Rebbi Aqiba says also from his wife’s sister and his brother’s wife (not like the co-wife of a woman accused of infidelity? That implies that the co-wife of a woman accused of infidelity is permitted to her paramour’s brother.) But following the rabbis here? Rebbi Ḥiyya said in the name of Rebbi Joḥanan, everybody agrees that his brother’s wife needs a bill of divorce from him because of the rule of a married wife. He married a person forbidden by the incest rules, and an incest-prohibited woman frees her co-wife. Rebbi Ḥananiah said, it is accepted even according to the rabbis here. They fined her but not her heirs. Rebbi Ḥananiah, the son of Rebbi Hillel, said, according to the rabbis there, she should be permitted to him. Rebbi Ze‘ira in the name of Rebbi Joḥanan, the co-wife of a woman accused of infidelity is forbidden, the co-wife of a divorcee is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: All co-wives are permitted except the co-wife of a woman accused of infidelity. Samuel said, the divorcee herself is permitted in her house. Does he disagree? Since they were discussing co-wives they did not mention divorcees. Why is the co-wife of a woman accused of infidelity forbidden? Rebbi Joḥanan said, they touched this case because it looks like adultery. Rav said, because impurity is written there parallel to incest prohibitions.