Talmud for Yevamot 2:4
אִסּוּר מִצְוָה, שְׁנִיּוֹת מִדִּבְרֵי סוֹפְרִים. אִסּוּר קְדֻשָּׁה, אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, וּבַת יִשְׂרָאֵל לְנָתִין וּמַמְזֵר:
Issur mitzvah — shniyoth [secondary to arayoth] interdicted by the soferim. [They are called "issur mitzvah" because it is a mitzvah to hearken to the words of the sages. The shniyoth are: the mother of his mother (all the way down the line), the mother of his father's mother alone, the mother of his father (all the way down the line), the mother of his father's father, the wife of his father's father (all the way down the line), the wife of his father's mother (alone), the wife of his father's brother from the mother, the wife of his mother's brother, whether from the mother or from the father, the daughter-in-law of his son (all the way down the line), the daughter-in-law of his daughter, the daughter of the daughter of his son, the daughter of the daughter of his daughter, the daughter of the son of his son, the daughter of the son of his daughter, the daughter of the daughter of the son of his wife, the daughter of the daughter of the daughter of his wife, the mother of the mother of the father of his wife, the mother of the mother of the mother of his wife, the mother of the father of the mother of his wife, and the mother of the father of the father of his wife.] Issur kedushah — a widow to a high-priest [in an instance where his brother, a Cohein, died, and his wife fell before him (for yibum)], a divorced woman and a chalutzah to a plain Cohein [as when his dead brother had transgressed and married a divorced woman or a chalutzah. When he dies, she requires chalitzah, for betrothal "takes" in her (betrothal) "taking" in those interdicted by negative commandment (but not subject to kareth). But he does not take her in yibum, for she is forbidden to him. And simply to exempt her is impossible, the negative commandment not sufficing to exempt her, our deriving this (exemption) from the (instance of the) sister of one's wife, where kareth obtains], a mamzereth and a Nethinah to a Yisrael, and the daughter of a Yisrael to a Nathin and to a mamzer.
Jerusalem Talmud Sanhedrin
Jerusalem Talmud Sanhedrin
Jerusalem Talmud Ketubot
In all Babli mss. and in all Mishnah mss. of the Babylonian tradition, instead of “the orphan” one reads outright הַמְמָאֵנֶת “the repudiating”. Cf. The Babylonian Talmud with Variant Readings, Kethuboth II, p. תיד, Note 59. The Yerushalmi version must have been the original one since the Babli, 100b, discusses whether the Mishnah implies that no minor can claim a ketubah., nor the secondarily prohibited130She is her husband’s relative but not a close one; her marriage is valid by biblical standards but considered incestuous by rabbinical rules; Yebamot2:4, Note 67. But since the marriage is valid by biblical standards, her children are not bastards. She is denied a ketubah in order to induce her to refuse the marriage from the start., nor the she-ram131The infertile female who lacks secondary female sex characteristics; cf. Yebamot 1:1, Note 65. If she was married underage and failed to become an adult physically, the husband may claim that he entered the marriage thinking that she was fully female and that, therefore, the marriage transaction was in error and invalid. may claim ketubah, or usufruct132The husband does not have to return the usufruct he had from her dowry during the existence of the marriage., or sustenance, or depreciation133He is not responsible to replace depreciated goods brought as her dowry.. But if he married her from the start as a she-ram, she has claim to her ketubah134Not only ketubah, but all other payments due to the divorcee or widow, since the marriage certainly was valid.. A widow [married] to the High Priest135The High Priest is forbidden to marry her (Lev. 21:14); she is not forbidden to marry him but she is barred from eating sanctified food and her children are desecrated from the priesthood. By biblical decree, she and her children are desecrated. This is punishment. Her marriage is biblically valid; there is no rabbinic reason to deny her the ketubah and the benefits accruing automatically to a wife., a divorcee or one who had received ḥalîṣah to a common priest136He is forbidden to marry her (Lev. 21:7); she is not forbidden to marry him but she is barred from eating sanctified food and her children are desecrated from the priesthood., a bastard or Gibeonite girl to an Israel, an Israel girl married to a bastard or Gibeonite137The bastard is forbidden by biblical law to marry an Israelite girl (Deut. 23:3, cf. Yebamot 1:5 Note 176; 4:15 Note 211), the Gibeonite by an old popular tradition ascribed to King David (Yebamot 2:4, Note 72). By Mishnah Qiddušin 3:14, in both cases the children inherit the status of the partner with the lower status., have claim to ketubah.