maternal

But, of all mothers, she of the seven sons abounded in love beyond the rest, seeing that, having in seven child-bearings felt maternal tenderness for the fruit of her womb, and having been constrained because of the many pangs in which she bore each to a close affection, she nevertheless through the fear of God rejected the present safety of her children.

Ay, and more than that, through the moral beauty and goodness of her sons and their obedience to the Law, her maternal love for them was made stronger.

But nevertheless, though she had so many temptations to yield to her maternal instincts, in no single instance did the dreadful variety of tortures have power to alter her Reason; but the mother urged each son separately, and all together, to die for their religion.

Wherefore do they hang behind? For the purpose of establishing the Inferior Yod. (Otherwise, assuredly from the Skull, from the Forehead, from the Eyes, do they depend. And the Yod Maternal dependeth towards the Inferior Yod.)

Fifteen [categories of] women exempt their rival wives and the rival wives of their rival wives and so on ad infinitum from halitzah and from yibbum. And these are they: his daughter, and the daughter of his daughter, and the daughter of his son, and the daughter of his wife, and the daughter of her son and the daughter of her daughter; (7) His mother-in-law and his mother-in-law’s mother, and his father-in-law’s mother; (10) His maternal sister and his mother’s sister and his wife’s sister (13) And his maternal brother’s wife; and the wife of his brother who died before he was born, (15) And his daughter-in-law. All these exempt their rival wives and the rival wives of their rival wives, and so on, ad infinitum, from halitzah and from yibbum. If any of them died, or made a declaration of refusal, or were divorced, or were found incapable of procreation, their rivals are permitted. And you cannot say of a man’s mother-in-law, or the mother of his mother-in-law and of the mother of his father-in-law that they were found incapable of procreation or that they made a declaration of refusal.

Fifteen [categories of] women exempt their rival wives and the rival wives of their rival wives and so on ad infinitum from halitzah and from yibbum. And these are they: his daughter, and the daughter of his daughter, and the daughter of his son, and the daughter of his wife, and the daughter of her son and the daughter of her daughter; (7) His mother-in-law and his mother-in-law’s mother, and his father-in-law’s mother; (10) His maternal sister and his mother’s sister and his wife’s sister (13) And his maternal brother’s wife; and the wife of his brother who died before he was born, (15) And his daughter-in-law. All these exempt their rival wives and the rival wives of their rival wives, and so on, ad infinitum, from halitzah and from yibbum. If any of them died, or made a declaration of refusal, or were divorced, or were found incapable of procreation, their rivals are permitted. And you cannot say of a man’s mother-in-law, or the mother of his mother-in-law and of the mother of his father-in-law that they were found incapable of procreation or that they made a declaration of refusal.

If a man was told “Your wife is dead” and he married her paternal sister; [and when he was told] “She is dead’, he married her maternal sister; [and when he was told] “She is dead”, and he married her paternal sister; [and when he was told] “She is dead, he married her maternal sister; and later it was found that they were all alive, he is permitted to the first, third and fifth, and they exempt their rivals; But he is forbidden to the second and the fourth, and intercourse with one of these does not exempt her rival. If he had intercourse with the second after the death of the first, he is permitted to the second and fourth, and they exempt their rivals; But he is forbidden to the third and the fifth, and intercourse with one of these does not exempt her rival.

If a man was told “Your wife is dead” and he married her paternal sister; [and when he was told] “She is dead’, he married her maternal sister; [and when he was told] “She is dead”, and he married her paternal sister; [and when he was told] “She is dead, he married her maternal sister; and later it was found that they were all alive, he is permitted to the first, third and fifth, and they exempt their rivals; But he is forbidden to the second and the fourth, and intercourse with one of these does not exempt her rival. If he had intercourse with the second after the death of the first, he is permitted to the second and fourth, and they exempt their rivals; But he is forbidden to the third and the fifth, and intercourse with one of these does not exempt her rival.

The maternal uncle of Rebbi Ada had rolled up the kaftan of Rav on the Great Fastday. He said to him: When you see the sun on top of the date palms, give me my kaftan so that we may pray Minḥah. And when the sun is on top of the date palms it is daytime. As Rebbi Yoḥanan said (Is. 44:27): “He Who said to the deep: dry up!”, that is Babylonia, the filth of the world. Rebbi Yoḥanan said: Why is it called “the deep”, because there the dead of the Deluge were submerged, (Jer. 51:49) “Also in Babylonia the slain of Israel will fall, also in Babylonia the corpses of all the earth did fall.” It is written (Gen. 11:2) “They found a valley in the land Shinear and dwelt there.” Rebbi Simeon ben Laqish said, why is it called Shinear? Because there the dead of the Deluge were thrown. Another explanation: Because they die in strangulation, without light or public baths. Another explanation: Shinear, because they are stripped of miẓwot, without terumah and without tithes. Another explanation: Shinear, because its rulers die as youths. Another explanation: Shinear, because it produced a hater and enemy of the Holy One, praise to Him. Who is that? That is Nebuchadnezzar the evil one.

The maternal uncle of Rebbi Ada had rolled up the kaftan of Rav on the great fast. He said to him: When you see the sun on the top of the date palms, give me my kaftan so that we may pray the Locking of the Gates. The argument of Rav is inverted. There he says “the locking of the Gates of Heaven” and here he says “the locking of the gates of the Temple.” Rav Mattanah said: Since Rav needed a lot of time to pray, he reached the Locking of the Gates of Heaven.

A Mishnah disagrees with Rebbi Joḥanan: “If somebody marries giving heave, tithes, ‘gifts’, water for sprinkling, or ashes of the red heifer, she is married, even if the groom is Israel.” He explains it with heave he inherited from his maternal grandfather, a Cohen.

If he [the Cohen] forgave and after that he [the Israel owner] ate, there is disagreement between Rebbi Joḥanan and Rebbi Simeon ben Laqish since they disagreed: If he robbed heave from his maternal grandfather, a Cohen, Rebbi Joḥanan said, he has to pay to the tribe, but Rebbi Simeon ben Laqish said, he pays to himself. Rebbi Jonah said, Rebbi Simeon ben Laqish answered Rebbi Joḥanan thus: According to you, who says he has to pay to the tribe, did we not state: “If he stole heave of the Sanctuary, he has to pay two fifths and the principal.” Should he not pay three? Rebbi Yasa in the name of Rebbi Joḥanan: The Torah said, it takes him out of his robbery. Rebbi Zeïra said to Rebbi Ammi: Two things you say in the name of Rebbi Joḥanan but you do not say why. Rebbi Joḥanan said, it takes him out of his robbery but you do not say why. It is so, “he shall give the holy food to the Cohen;” once he gave it, it stopped being his robbery. You say in the name of Rebbi Joḥanan, at the place of its slaughter should be its burning. You do not say why. Rebbi Eleazar in the name of Rebbi Hoshaia, Num. 19:5: “On its excrement shall be its burning.” How do you understand this? Rebbi Jeremiah in the name of Rebbi Ammi: At the place of its exit from life shall be its burning.

Rebbi Joḥanan follows Rebbi, Rebbi Simeon ben Laqish follows Rebbi Eleazar ben Rebbi Simeon. Rebbi Abun bar Ḥiyya said, even if Rebbi Simeon ben Laqish would hold with Rebbi, but only for something he is obligated to give to a Cohen; but for something he is not obligated to give to a Cohen, even Rebbi will agree since that is a Mishnah: “If he separated the redemption of a first-born donkey and then it died, Rebbi Eliezer says one is responsible for alienation as for the five tetradrachmas of the [human] first-born; but the Sages say, he is not responsible for alienation, as for Second Tithe.” Rebbi Eliezer will agree about first-born donkeys he inherited from the estate of his maternal grandfather, a Cohen, that he sanctified it when he separated it.

Rebbi Jeremiah asked before Rebbi Zeïra: So far heave that fell to him from the house of his maternal grandfather, a Cohen. Perhaps also from the heave of his own threshing floor? He said to him, who could tell you, from the heave of his own threshing floor? Rebbi Jonah and Rebbi Yose; Rebbi Jonah followed Rebbi Jeremiah, Rebbi Yose followed Rebbi Zeïra. He who says, from the heave of his own threshing floor, may he go and light a lamp? Following him who said, heave that fell to him from the house of his maternal grandfather, a Cohen, would he not need empowering anyhow? He said to him, when he transfers it to him through a third party.

Rebbi Jeremiah asked before Rebbi Zeïra: So far heave that fell to him from the house of his maternal grandfather, a Cohen. Perhaps also from the heave of his own threshing floor? He said to him, who could tell you, from the heave of his own threshing floor? Rebbi Jonah and Rebbi Yose; Rebbi Jonah followed Rebbi Jeremiah, Rebbi Yose followed Rebbi Zeïra. He who says, from the heave of his own threshing floor, may he go and light a lamp? Following him who said, heave that fell to him from the house of his maternal grandfather, a Cohen, would he not need empowering anyhow? He said to him, when he transfers it to him through a third party.

Rebbi Yose said, it was necessary that his aunt be mentioned separately, to exclude his maternal brother’s wife. It is said here his aunt, and it is said there, either his uncle or his uncle’s son shall free him. Since by his uncle mentioned there, the verse understands his father’s paternal brother, also by his aunt mentioned here, the verse speaks of his father’s paternal sister. Also his brother’s wife can be inferred from his aunt. Since by his aunt mentioned there, the verse speaks of his father’s paternal brother’s wife, also by his brother’s wife mentioned here, the verse speaks of his paternal brother’s wife. So far following Rebbi Aqiba. Following Rebbi Ismael? As Rebbi Ismael stated: It is said here his brother’s wife and it is said there, a man who would take his brother’s wife, she is niddah. Since a menstruating woman will be permitted after being forbidden, also his paternal brother’s wife may be permitted after being forbidden. This excludes his maternal brother’s wife, who cannot be permitted after being forbidden.

Rebbi Yose said, it was necessary that his aunt be mentioned separately, to exclude his maternal brother’s wife. It is said here his aunt, and it is said there, either his uncle or his uncle’s son shall free him. Since by his uncle mentioned there, the verse understands his father’s paternal brother, also by his aunt mentioned here, the verse speaks of his father’s paternal sister. Also his brother’s wife can be inferred from his aunt. Since by his aunt mentioned there, the verse speaks of his father’s paternal brother’s wife, also by his brother’s wife mentioned here, the verse speaks of his paternal brother’s wife. So far following Rebbi Aqiba. Following Rebbi Ismael? As Rebbi Ismael stated: It is said here his brother’s wife and it is said there, a man who would take his brother’s wife, she is niddah. Since a menstruating woman will be permitted after being forbidden, also his paternal brother’s wife may be permitted after being forbidden. This excludes his maternal brother’s wife, who cannot be permitted after being forbidden.

“When has this been said? For used ones, but for new ones he is free.” Why? Old ones are checked, new ones are not checked. It was stated: One has to check tefillin once every twelve months, the words of Rebbi. Rabban Simeon ben Gamliel says, they do not need checking. Hillel the Elder said, these are from my maternal grandfather. If he found two or three heaps, he checks the first pair of the first bundle; the same with the second or the third. Isaac ben Eleazar asked: Does one create a presumption for all of them or is each one of them for itself? If you are saying that one creates a presumption for all of them, he checks the first pair of the first heap. If you are saying that each one creates a presumption for itself, he checks three pairs from each heap.

The maternal uncle of Rebbi Ada had rolled up the kaftan of Rav on the great fast. He said to him: When you see the sun on the top of the date palms, give me my kaftan so that we may pray the Locking of the Gates. The argument of Rav is inverted. There he says “the locking of the Gates of Heaven” and here he says “the locking of the gates of the Temple.” Rebbi Mattanah said: Since Rav needed a lot of time to pray, he reached the Locking of the Gates of Heaven.

In any case mentioned in the Torah for whom a Cohen defiles himself an Israel mourns. They added to these his maternal brother and sister and his married sister; he mourns and is in deep mourning but would not defile himself. For his preliminarily wedded wife he neither mourns nor is a deep mourner nor defiles himself. It was stated: About any one would mourn one joins in the mourning. Rav’s sister died. He commanded to his son Ḥiyya, when you will visit us, take off your shoes. The sons of Rebbi Ḥanina the brother of Rebbi Mana, died. They came and asked Rebbi Yose, does one have to overturn the bed? He told them, it is unnecessary. Does one have to sleep on an overturned bed? He told them, it is unnecessary. What about reading the Shema` and praying? He told them, let us understand from the following: If he was occupied for corpse digging a grave and the time for reading the Shema` and praying arrived, he moves to a place of purity, puts on his tefillin, reads the Shema` and prays.

MISHNAH: Fifteen [categories of] women free their co-wives and the co-wives of their co-wives from ḥalîṣah and levirate forever. They are the following: one’s daughter, his daughter’s daughter and his son’s daughter, his wife’s daughter and her daughter‘s daughter and her son’s daughter, his mother-in-law and his mother-in-law’s mother and his father-in-law’s mother, his sister and his maternat aunt and his wife’s sister, his maternal halfbrother’s wife, the wife of his brother who did not live in his world, and his daughter-in-law.

It is written: “The genitals of your brother’s wife you may not uncover.” One understands both his paternal and his maternal brothers’ wives, both the wife of a brother who lived concurrently with him or onewho did not live concurrently with him, whether he had children or did not have children. She became permitted, excluded from this set, by levirate. Should I think unconditionally? It is said here: “When brothers live together”; and it is said there: “We, your servants, are twelve brothers.” Since the “brothers” mentioned there are paternal brothers, so the “brothers” mentioned here must be paternal brothers.

“His maternal halfsister,” married to his paternal halfbrother. “His mother’s sister,” a man and his son married two sisters. “His wife’s sister,” two brothers being married to two sisters.

“His maternal halfbrother’s wife.” It mentions here brotherhood and it is said there: “We, your servants, are twelve brothers.” Since the “brothers” mentioned there are paternal brothers, so the “brothers” mentioned here must be paternal brothers. Rebbi Jonathan said, it is said here dwelling and it says there dwelling. “You will inherit and dwell there.” Since with “dwelling” mentioned there, inheritance is connected. so with “dwelling” mentioned here, inheritance is connected. Rebbi Abun bar Bisna in the name of Rebbi Jonathan from Bet Gubrin: “they dwell”. Those whose dwelling is in one house. This excludes maternal halfbrothers where one goes to his own father’s house and the other one goes to his own father’s house.

“His maternal halfbrother’s wife.” It mentions here brotherhood and it is said there: “We, your servants, are twelve brothers.” Since the “brothers” mentioned there are paternal brothers, so the “brothers” mentioned here must be paternal brothers. Rebbi Jonathan said, it is said here dwelling and it says there dwelling. “You will inherit and dwell there.” Since with “dwelling” mentioned there, inheritance is connected. so with “dwelling” mentioned here, inheritance is connected. Rebbi Abun bar Bisna in the name of Rebbi Jonathan from Bet Gubrin: “they dwell”. Those whose dwelling is in one house. This excludes maternal halfbrothers where one goes to his own father’s house and the other one goes to his own father’s house.

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.

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.

HALAKHAH: “They formulated a principle about a sister-in-law: Any woman forbidden,” etc. Rebbi Ze‘ira said: When I was still there, we extracted fourteen cases from “her sister which is also her sister-in-law has levirate”, except his daughter. When we came up here, we heard what Rebbi Ḥiyya stated, since Rebbi Ḥiyya stated: His daughter from a woman he raped was married to a paternal halfbrother; she also has a maternal sister from a different father married to a second brother who died childless. His daughter is forbidden to him but her sister, who is her sister-in-law, is permitted to him. That is, “her sister which is also her sister-in-law has levirate”.

How can one prove secondary prohibitions? Rebbi Ḥuna said: “These”, the strong ones. This implies that there are weaker ones. The following are the secondary prohibitions: His paternal grandmother and his maternal grandmother, his paternal grandfather’s wife and his maternal grandfathers wife, his grandson’s wife whether from son or daughter, the wife of his mother’s brother and the wife of his father’s maternal brother.

How can one prove secondary prohibitions? Rebbi Ḥuna said: “These”, the strong ones. This implies that there are weaker ones. The following are the secondary prohibitions: His paternal grandmother and his maternal grandmother, his paternal grandfather’s wife and his maternal grandfathers wife, his grandson’s wife whether from son or daughter, the wife of his mother’s brother and the wife of his father’s maternal brother.

How can one prove secondary prohibitions? Rebbi Ḥuna said: “These”, the strong ones. This implies that there are weaker ones. The following are the secondary prohibitions: His paternal grandmother and his maternal grandmother, his paternal grandfather’s wife and his maternal grandfathers wife, his grandson’s wife whether from son or daughter, the wife of his mother’s brother and the wife of his father’s maternal brother.

It was stated: Rebbi Ḥanin said, all of them have no limit except for the wife of his maternal grandfather. Bar Qappara said, all of them have a limit, since Bar Qappara added the mother of his maternal grandfather and the mother of his paternal grandfather. Rav said, his son’s daughter-in-law is the limit. Why does he disagree? His son’s daughter-in-law comes under a different category. Rav said, his [grandson’s] issue from her is forbidden. Rebbi Yose ben Rebbi Abun said, the reason of Rav is that all Jewish women are forbidden for Abraham and all Jewish men are forbidden for Sarah.

It was stated: Rebbi Ḥanin said, all of them have no limit except for the wife of his maternal grandfather. Bar Qappara said, all of them have a limit, since Bar Qappara added the mother of his maternal grandfather and the mother of his paternal grandfather. Rav said, his son’s daughter-in-law is the limit. Why does he disagree? His son’s daughter-in-law comes under a different category. Rav said, his [grandson’s] issue from her is forbidden. Rebbi Yose ben Rebbi Abun said, the reason of Rav is that all Jewish women are forbidden for Abraham and all Jewish men are forbidden for Sarah.

Rav said: In all cases where the female is forbidden by the Torah, the wife of the corresponding male is forbidden. The father’s sister is forbidden as female; the wife of the father’s brother, the corresponding male, is forbidden. The mother’s sister is forbidden as female; the wife of the mother’s brother, the corresponding male, is forbidden His son’s daughter is forbidden as female; the wife of his son’s son, the corresponding male, is forbidden His daughter’s daughter is forbidden as female; the wife of his daughter’s son, the corresponding male, is forbidden Rebbi Jacob the Southerner said before Rebbi Yose, there are another two. His mother is biblical. His mother’s mother is secondary to her. They forbade his father’s mother because of his mother’s mother. His son’s wife is biblical. His son’s son’s wife is secondary to her. They forbade his daughter’s son’s wife because of his son’s son’s wife. Rebbi Mattaniah said, there are another two. His father’s wife is biblical. His paternal grandfather’s wife is secondary to her. They forbade his maternal grandfather’s wife because of his paternal grandfather’s wife. His father’s paternal brother’s wife is biblical. His father’s maternal brother’s wife is secondary to her. They forbade his mother’s maternal halfbrother’s wife because of his father’s maternal brother’s wife.

Rav said: In all cases where the female is forbidden by the Torah, the wife of the corresponding male is forbidden. The father’s sister is forbidden as female; the wife of the father’s brother, the corresponding male, is forbidden. The mother’s sister is forbidden as female; the wife of the mother’s brother, the corresponding male, is forbidden His son’s daughter is forbidden as female; the wife of his son’s son, the corresponding male, is forbidden His daughter’s daughter is forbidden as female; the wife of his daughter’s son, the corresponding male, is forbidden Rebbi Jacob the Southerner said before Rebbi Yose, there are another two. His mother is biblical. His mother’s mother is secondary to her. They forbade his father’s mother because of his mother’s mother. His son’s wife is biblical. His son’s son’s wife is secondary to her. They forbade his daughter’s son’s wife because of his son’s son’s wife. Rebbi Mattaniah said, there are another two. His father’s wife is biblical. His paternal grandfather’s wife is secondary to her. They forbade his maternal grandfather’s wife because of his paternal grandfather’s wife. His father’s paternal brother’s wife is biblical. His father’s maternal brother’s wife is secondary to her. They forbade his mother’s maternal halfbrother’s wife because of his father’s maternal brother’s wife.

Rav said: In all cases where the female is forbidden by the Torah, the wife of the corresponding male is forbidden. The father’s sister is forbidden as female; the wife of the father’s brother, the corresponding male, is forbidden. The mother’s sister is forbidden as female; the wife of the mother’s brother, the corresponding male, is forbidden His son’s daughter is forbidden as female; the wife of his son’s son, the corresponding male, is forbidden His daughter’s daughter is forbidden as female; the wife of his daughter’s son, the corresponding male, is forbidden Rebbi Jacob the Southerner said before Rebbi Yose, there are another two. His mother is biblical. His mother’s mother is secondary to her. They forbade his father’s mother because of his mother’s mother. His son’s wife is biblical. His son’s son’s wife is secondary to her. They forbade his daughter’s son’s wife because of his son’s son’s wife. Rebbi Mattaniah said, there are another two. His father’s wife is biblical. His paternal grandfather’s wife is secondary to her. They forbade his maternal grandfather’s wife because of his paternal grandfather’s wife. His father’s paternal brother’s wife is biblical. His father’s maternal brother’s wife is secondary to her. They forbade his mother’s maternal halfbrother’s wife because of his father’s maternal brother’s wife.

Rav said: In all cases where the female is forbidden by the Torah, the wife of the corresponding male is forbidden. The father’s sister is forbidden as female; the wife of the father’s brother, the corresponding male, is forbidden. The mother’s sister is forbidden as female; the wife of the mother’s brother, the corresponding male, is forbidden His son’s daughter is forbidden as female; the wife of his son’s son, the corresponding male, is forbidden His daughter’s daughter is forbidden as female; the wife of his daughter’s son, the corresponding male, is forbidden Rebbi Jacob the Southerner said before Rebbi Yose, there are another two. His mother is biblical. His mother’s mother is secondary to her. They forbade his father’s mother because of his mother’s mother. His son’s wife is biblical. His son’s son’s wife is secondary to her. They forbade his daughter’s son’s wife because of his son’s son’s wife. Rebbi Mattaniah said, there are another two. His father’s wife is biblical. His paternal grandfather’s wife is secondary to her. They forbade his maternal grandfather’s wife because of his paternal grandfather’s wife. His father’s paternal brother’s wife is biblical. His father’s maternal brother’s wife is secondary to her. They forbade his mother’s maternal halfbrother’s wife because of his father’s maternal brother’s wife.

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

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

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

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

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

MISHNAH: A man’s wife went overseas, they came and told him: your wife died, and he married her sister. If after that his wife returned, she is permitted to return to him. He is permitted [to marry] the relatives of the second, the second is permitted his relatives. If the first [sister] died, the second one is permitted to him. They said to him, your wife died, and he married her sister; if afterwards they said to him that she was still alive but died later, the first child is a bastard, the last is not a bastard. If they said to him “your wife died,” and he married her paternal sister, “she died” and he married her maternal sister, “she died” and he married her paternal sister, “she died” and he married her maternal sister, but it turned out that all were alive, the first, third, and fifth are permitted to him and they would release their co-wives; the second and fourth are prohibited to him and intercourse of any one of these does not release the co-wife. If he has intercourse with the second one after the death of the first, the second and fourth are permitted to him and they would release their co-wives; the third and fifth are prohibited to him and intercourse of any one of these does not release the co-wife.

MISHNAH: A man’s wife went overseas, they came and told him: your wife died, and he married her sister. If after that his wife returned, she is permitted to return to him. He is permitted [to marry] the relatives of the second, the second is permitted his relatives. If the first [sister] died, the second one is permitted to him. They said to him, your wife died, and he married her sister; if afterwards they said to him that she was still alive but died later, the first child is a bastard, the last is not a bastard. If they said to him “your wife died,” and he married her paternal sister, “she died” and he married her maternal sister, “she died” and he married her paternal sister, “she died” and he married her maternal sister, but it turned out that all were alive, the first, third, and fifth are permitted to him and they would release their co-wives; the second and fourth are prohibited to him and intercourse of any one of these does not release the co-wife. If he has intercourse with the second one after the death of the first, the second and fourth are permitted to him and they would release their co-wives; the third and fifth are prohibited to him and intercourse of any one of these does not release the co-wife.

A convert has to separate from his sister, whether paternal or maternal, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his maternal halfsister; a paternal halfsister he may keep. He must separate from his mother’s sister but may keep his father’s sister, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his mother’s maternal halfsister but may keep his mother’s paternal halfsister. If he married any other incest prohibited woman, he may keep her. It was only said, “if he married”. Therefore, not from the start.

A convert has to separate from his sister, whether paternal or maternal, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his maternal halfsister; a paternal halfsister he may keep. He must separate from his mother’s sister but may keep his father’s sister, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his mother’s maternal halfsister but may keep his mother’s paternal halfsister. If he married any other incest prohibited woman, he may keep her. It was only said, “if he married”. Therefore, not from the start.

A convert has to separate from his sister, whether paternal or maternal, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his maternal halfsister; a paternal halfsister he may keep. He must separate from his mother’s sister but may keep his father’s sister, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his mother’s maternal halfsister but may keep his mother’s paternal halfsister. If he married any other incest prohibited woman, he may keep her. It was only said, “if he married”. Therefore, not from the start.

A Gentile has to separate from his sister, whether paternal or maternal, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his maternal halfsister; a paternal halfsister he may keep. He must separate from his mother’s sister but may keep his father’s sister, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his mother’s maternal halfsister but may keep his mother’s paternal halfsister. Rav Ḥanin said, he explained us the words of Rebbi Meïr simply: “Therefore, a man has to abandon his father and his mother.” What is close to him from his father’s side, what is close to him from his mother’s side. Rebbi Vivian asked: Then his father’s sister should be forbidden because she is close to his father! His mother’s sister should be forbidden because she is close to his mother! Rebbi Simeon, the son of Rebbi Ayvo objected: “Amram took his aunt Yokhebed as wife.” Does that mean that the Israelites did not even behave as descendants of Noah? Rebbi Hila said, what is close to him from his father’s side, what is close to him from his mother’s side. They objected to Rebbi Meïr: “And truly she is my sister, my father’s daughter, but not my mother’s.” He said to them: Is a proof from there? Not “she became my wife”?

A Gentile has to separate from his sister, whether paternal or maternal, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his maternal halfsister; a paternal halfsister he may keep. He must separate from his mother’s sister but may keep his father’s sister, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his mother’s maternal halfsister but may keep his mother’s paternal halfsister. Rav Ḥanin said, he explained us the words of Rebbi Meïr simply: “Therefore, a man has to abandon his father and his mother.” What is close to him from his father’s side, what is close to him from his mother’s side. Rebbi Vivian asked: Then his father’s sister should be forbidden because she is close to his father! His mother’s sister should be forbidden because she is close to his mother! Rebbi Simeon, the son of Rebbi Ayvo objected: “Amram took his aunt Yokhebed as wife.” Does that mean that the Israelites did not even behave as descendants of Noah? Rebbi Hila said, what is close to him from his father’s side, what is close to him from his mother’s side. They objected to Rebbi Meïr: “And truly she is my sister, my father’s daughter, but not my mother’s.” He said to them: Is a proof from there? Not “she became my wife”?

A Gentile has to separate from his sister, whether paternal or maternal, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his maternal halfsister; a paternal halfsister he may keep. He must separate from his mother’s sister but may keep his father’s sister, the words of Rebbi Meïr. Rebbi Jehudah says, he must separate from his mother’s maternal halfsister but may keep his mother’s paternal halfsister. Rav Ḥanin said, he explained us the words of Rebbi Meïr simply: “Therefore, a man has to abandon his father and his mother.” What is close to him from his father’s side, what is close to him from his mother’s side. Rebbi Vivian asked: Then his father’s sister should be forbidden because she is close to his father! His mother’s sister should be forbidden because she is close to his mother! Rebbi Simeon, the son of Rebbi Ayvo objected: “Amram took his aunt Yokhebed as wife.” Does that mean that the Israelites did not even behave as descendants of Noah? Rebbi Hila said, what is close to him from his father’s side, what is close to him from his mother’s side. They objected to Rebbi Meïr: “And truly she is my sister, my father’s daughter, but not my mother’s.” He said to them: Is a proof from there? Not “she became my wife”?

“With a sandal having a heel it is valid.” There, they say, for example those קנסרוס. But the rabbis here say, like ours. Rav said, if I had not seen my uncle, the elder Rebbi Ḥiyya, performing a ḥalîṣah with a sandal with plaited straps, I would not feel competent to do so. The maternal uncle of Rav Cahana performed ḥalîṣah in the night, as single judge, on Friday night, with a cork sandal, and standing; (Rabbi Zeriqa said) and she did not spit. Rav heard that and said, who would ever do that except the maternal uncle of Rav Cahana?

“With a sandal having a heel it is valid.” There, they say, for example those קנסרוס. But the rabbis here say, like ours. Rav said, if I had not seen my uncle, the elder Rebbi Ḥiyya, performing a ḥalîṣah with a sandal with plaited straps, I would not feel competent to do so. The maternal uncle of Rav Cahana performed ḥalîṣah in the night, as single judge, on Friday night, with a cork sandal, and standing; (Rabbi Zeriqa said) and she did not spit. Rav heard that and said, who would ever do that except the maternal uncle of Rav Cahana?

A Mishnah disagrees with Rebbi Joḥanan: “If somebody marries preliminarily giving heave, tithes, ‘gifts’, water for sprinkling, or ashes of the red heifer, she is married, even if the groom is an Israel.” He explains it with heave he inherited from his maternal grandfather, a Cohen.

A Mishnah disagrees with Rebbi Joḥanan: “If a man performs preliminary marriage using heaves, or tithes, or gifts to priests, or water for purification, or the ashes of purification, she is married even if he is an Israel.” He explains it with heave he inherited from his maternal grandfather, a Cohen.

MISHNAH: One who comes to marry a woman from a priestly family has to check four mothers who are eight: Her mother, and her maternal grandmother, her mother’s paternal grandmother and great-grandmother. But for a levitic or Israel woman one adds another generation.

MISHNAH: Some inherit and bequeath; inherit but do not bequeath, bequeath but do not inherit, neither inherit nor bequeath. The following inherit and bequeath: The father from the sons, and the sons from the father, and the paternal brothers inherit and bequeath. A man from his mother, a man from his wife, and the sons of sisters inherit but do not bequeath. A woman to her son, a woman to her husband, and the mother’s brothers bequeath but do not inherit. But the maternal brothers neither inherit nor bequeath. The order of inheritances is the following: “If a man die without a son, you shall transfer his estate to his daughter.” The son precedes the daughter and all the son’s descendants come before the daughter. The daughter precedes the brothers and all the daughter’s descendants precede the brothers. The brothers precede the father’s brothers and all their descendants precede the father’s brothers. This is the principle: For every one preceding in inheritance, his descendants precede. But the father precedes all his descendants.

Joshua and Caleb took three parts: Their part with those who left Egypt and their part with those who stood in the plains of Moab; in addition they took the parts of the spies. This is what is written: “Joshua bin Nun and Caleb ben Yephuneh lived off the men, etc.” But the part of the complainers and Korah’s gang became common property; their sons [inherited] from their paternal and maternal grandfathers. That is what is written: “Korah’s sons did not die.”

Rebbi Yose said, it was necessary that his aunt be mentioned separately, to exclude his mother’s brother’s wife. What is the reason? It is said here his aunt, and it is said there, either his uncle or his uncle’s son shall freehim. Since by his uncle mentioned there, the verse understands his father’s paternal brother, also by his aunt mentioned here, the verse speaks of his father’s paternal brother’s wife. Also his brother’s wife can be inferred from his aunt. Since by his aunt mentioned there, the verse speaks of his father’s paternal brother’s wife, also by his brother’s wife mentioned here, the verse speaks of his paternal brother’s wife. So far following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael stated: It is said here his brother’s wife and it is said there, a man who would take his brother’s wife, she is niddah. Since a menstruating woman will be permitted after being forbidden, also his [paternal] brother’s wife may be permitted [after being forbidden.] This excludes his maternal brother’s wife, who cannot be permitted after being forbidden.