Related for Kiddushin 2:7

הַמְקַדֵּשׁ אִשָּׁה וּבִתָּהּ אוֹ אִשָּׁה וַאֲחוֹתָהּ, כְּאַחַת, אֵינָן מְקֻדָּשׁוֹת. וּמַעֲשֶׂה בְחָמֵשׁ נָשִׁים וּבָהֶן שְׁתֵּי אֲחָיוֹת, וְלִקֵּט אֶחָד כַּלְכָּלָה שֶׁל תְּאֵנִים, וְשֶׁלָּהֶם הָיְתָה וְשֶׁל שְׁבִיעִית הָיְתָה, וְאָמַר הֲרֵי כֻלְּכֶם מְקֻדָּשׁוֹת לִי בְכַלְכָּלָה זוֹ, וְקִבְּלָה אַחַת מֵהֶן עַל יְדֵי כֻלָּן, וְאָמְרוּ חֲכָמִים, אֵין הָאֲחָיוֹת מְקֻדָּשׁוֹת:

If one betrothed a woman and her daughter or a woman and her sister at the same time, they are not betrothed, [it being written (Leviticus 18:18): "And a woman together with her sister you shall not take to be rivals." If they become rivals to each other there is no "taking" even in one of them. The same applies to all of the other arayoth (illicit relations) punishable by kareth, in whom betrothal does not "take."] And it happened with five women, two of them sisters, that a man picked a basket of figs, which was theirs, and which was of shevi'ith, and said: "All of you are betrothed to me with this basket," and one of them accepted for all, and the sages ruled: "The sisters are not betrothed. [This Mishnah apprises us that if one betroths a woman with gezel (stolen property), even if it were hers, she is not betrothed. And we do not say that since she accepted it, she pardoned him — for it is stated: "which was theirs, and which was of shevi'ith," the implication being that since it was of shevi'ith, the fruit being ownerless (hefker), for that reason the women are betrothed, only the sisters not being betrothed. But if it were not of shevi'ith, since it was theirs, betrothal would not "take" in one of them. And it is only with gezel before the abnegation (ye'ush) of the owner that we say it is not betrothal. But if one betroths with gezel after ye'ush, the betrothal is valid. And we are also apprised that if one betroths a woman with the fruit of shevi'ith, she is betrothed, and we do not say that it is not his money to have rights in. But once he appropriates it, it is his money in every respect. And we are also apprised that one woman can become a messenger for another, even where she thereby becomes her rival. And even though (it is ruled that) in all testimony where one woman is permitted to testify for another, a rival is not permitted to testify for her — as far as being a messenger is concerned, once she has done what she was deputed to do, it is done. For here, with these betrothals, they become rivals through the one who accepted, and we learned: "The sisters are not betrothed" — but the strangers (i.e., non-kin) are betrothed. The Mishnah is understood by the gemara, in accordance with the halachah, thus: If one betrothed a woman and her daughter, or a woman and her sister, both at the same time, they are not betrothed. But (if he betrothed) one of woman and daughter, or one of woman and sister — as when he said to both: "One of you is betrothed to me," not specifying which one, and one of them accepted the betrothal for (herself and) her friend, or both at the same time, they are betrothed, and both require a get. And if he said: "The one of you who may be cohabited with is betrothed to me," they are not betrothed. For each one may be "the sister of his wife," so that neither may be cohabited with. And it also happened with five women, two of them sisters, that a man took a basket of figs and said: "Those of you who may be cohabited with are betrothed to me," and the sages ruled: "The sisters are not betrothed" — but the strangers, who may be cohabited with, are betrothed. But if he had said: "All of you are betrothed to me," none of them would be betrothed. For just as the sisters could not be betrothed, so the others.]

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