rebbi

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.

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.

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.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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.

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

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

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

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

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.”

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.

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.

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.

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.

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

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

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

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

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

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

HALAKHAH: “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.

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.

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.

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.

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.

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.