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Mishnayos Yevamos Perek 3 Mishnah 10

יבמות פרק ג׳ משנה י׳


In the case of two men who betrothed two women, and at the time that they entered the wedding canopy, after the betrothal, the men switched this wife with that wife and that one with this one, then these two men are liable for engaging in forbidden sexual relations with a married woman, since each of them had intercourse with his fellow’s wife. The act of betrothal is sufficient to prohibit a woman to all other men as a married woman. Therefore, when the women were switched, both men transgressed this violation. And if they were brothers, then they are also liable for forbidden sexual relations with a brother’s wife. And if these women were sisters, then they are liable for taking a wife and her sister as well. And if they were menstruating women, they would be liable for intercourse with a menstruating woman as well. And following these forbidden sexual relations, we separate these women from their husbands for three months, lest they were impregnated by that forbidden act of intercourse. Doing so makes it possible to distinguish a child born of these relations, so that he could be rendered a mamzer. And if they were female minors and unable to bear children, then we immediately return them to their original husbands. And if they were daughters of priests, they are thereby disqualified from eating of teruma. By engaging in illicit sexual acts, they were rendered forbidden to priests and disqualified from eating teruma.

שְׁנַיִם שֶׁקִדְּשׁוּ שְׁתֵּי נָשִׁים, וּבִשְׁעַת כְּנִיסָתָן לַחֻפָּה הֶחֱלִיפוּ אֶת שֶׁל זֶה לָזֶה, וְאֶת שֶׁל זֶה לָזֶה, הֲרֵי אֵלּוּ חַיָּבִים מִשּׁוּם אֵשֶׁת אִישׁ. הָיוּ אַחִין, מִשּׁוּם אֵשֶׁת אָח. וְאִם הָיוּ אֲחָיוֹת, מִשּׁוּם אִשָּׁה אֶל אֲחוֹתָהּ. וְאִם הָיוּ נִדּוֹת, מִשּׁוּם נִדָּה. וּמַפְרִישִׁין אוֹתָן שְׁלֹשָׁה חֳדָשִׁים, שֶׁמָּא מְעֻבָּרוֹת הֵן. וְאִם הָיוּ קְטַנּוֹת שֶׁאֵינָן רְאוּיוֹת לֵילֵד, מַחֲזִירִין אוֹתָן מִיָּד. וְאִם הָיוּ כֹהֲנוֹת, נִפְסְלוּ מִן הַתְּרוּמָה:


היו אחין – even because of [the prohibition of] marrying the wife of your brother, etc., and even though we hold that this prohibition does not take effect upon another prohibition, this Tanna/teacher holds that an inclusive prohibition and a prohibition that adds and a simultaneous prohibition, like here, that a prohibition occurs on top of another prohibition and he is liable to bring a sacrifice on each and every prohibited act [performed] (i.e., a person may sometimes consume one piece of food and incur the penalty of four sin-offerings and one guilt offering - see Talmud Yevamot 34a).

ומפרישין אותן – so that they will not return to their husbands.

שמא מעוברות הן – and the offspring will be illegitimate/Mamzerim and we need a probe to distinguish between kosher seed/offspring and disqualified seed/offspring (i.e., seed that was sewn in holiness and seed that was sown in unholiness) so that the fetuses will not be left in doubt with [regard to] their husbands.

ואם היו כהנות – daughters of Kohanim.

נפסלו מתרומה – from eating heave-offering (i.e., Priest’s due) of the house of her father, even after the death of her husband, and even though she was a ravaged woman.

היו אחין. אף משום אשת אח וכו׳. אע״ג דקיי״ל אין איסור חל על איסור, אית ליה להאי תנא דבאיסור כולל ואיסור מוסיף ואיסור בת אחת כי הכא, איסור חל על איסור, וחייב להביא קרבן על כל איסור ואיסור:

ומפרישין אותן. שלא לחזור לבעליהן:

שמא מעוברות הן. והולדות ממזרים, ובעינן הבחנה בין זרע כשר לזרע פסול שלא יתלו העוברים בבעליהן:

ואם היו כהנות. בנות כהנים:

נפסלו מתרומה. מלאכול בתרומת בית אביה אפילו אחר מיתת בעלה, ואע״פ שנאנסה: