Yevamot 6

הַבָּא עַל יְבִמְתּוֹ, בֵּין בְּשׁוֹגֵג, בֵּין בְּמֵזִיד, בֵּין בְּאֹנֶס, בֵּין בְּרָצוֹן, אֲפִלּוּ הוּא שׁוֹגֵג וְהִיא מְזִידָה, הוּא מֵזִיד וְהִיא שׁוֹגֶגֶת, הוּא אָנוּס וְהִיא לֹא אֲנוּסָה, הִיא אֲנוּסָה וְהוּא לֹא אָנוּס, אֶחָד הַמְעָרֶה וְאֶחָד הַגּוֹמֵר, קָנָה, וְלֹא חָלַק בֵּין בִּיאָה לְבִיאָה:

If one cohabits with his yevamah, (he acquires her) — whether unwittingly [thinking her to be another woman], wilfully, [wantonly, and not for the sake of the mitzvah], constrainedly, or wittingly. Even if he is unwitting and she wilful; he, wilful and she, unwitting; he, constrained and she, unconstrained; she, constrained and he, unconstrained. [Not only (is she acquired) when she intends the mitzvah; but even where both do not intend the mitzvah, as when he intends a different woman and she intends a wanton act, he acquires her, it being written (Deuteronomy 25:5): "Her yavom shall come upon her" — in any instance.] Whether he is ma'areh [If he does not consummate his intercourse, but just inserts the corona alone (The touching of the corona without entry is called neshikah, "kissing"], or consummates the act, he acquires her. [And he inherits (his dead brother) and he must give her a get if he wishes to send her away.] And no distinction was made between one type of intercourse and another [whether normal or non-normal (anal) intercourse, it being written (Leviticus 18:22): "the lyings" of a woman, Scripture positing two "lyings" for a woman.]

וְכֵן הַבָּא עַל אַחַת מִכָּל הָעֲרָיוֹת שֶׁבַּתּוֹרָה, אוֹ פְסוּלוֹת, כְּגוֹן אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין, פָּסַל. וְלֹא חָלַק בֵּין בִּיאָה לְבִיאָה:

Likewise, if one cohabits [by any of the aforementioned varieties of intercourse] with any of the arayoth of the Torah or with any of the unfit ones, such as a widow to a high-priest [He thereby renders her unfit for (marriage to) the priesthood, by reason of "zonah," even though the wife of an Israelite who was forced is permitted to her husband], a divorcée and a chalutzah to a regular Cohein [And a divorcée, too — if she is the daughter of a Cohein, such cohabitation renders her unfit to eat the terumah of her father's house], a mamzereth and a Nethinah to an Israelite [This does not refer to rendering her unfit for the priesthood, for she is already unfit, but it is stated in reference to he'arah, to make he'arah subject to stripes, as consummated intercourse], the daughter of an Israelite to a Nathin or to a mamzer — he thereby renders her unfit, and there is no distinction (in this regard) between one type of intercourse and another.

אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מִן הָאֵרוּסִין לֹא יֹאכְלוּ בַתְּרוּמָה. רַבִּי אֱלִיעֶזֶר וְרַבִּי שִׁמְעוֹן מַכְשִׁירִין. נִתְאַרְמְלוּ אוֹ נִתְגָּרְשׁוּ, מִן הַנִּשּׂוּאִין פְּסוּלוֹת, מִן הָאֵרוּסִין כְּשֵׁרוֹת:

A widow to a high-priest, a divorcée and a chalutzah to a regular priest — from betrothal they may not eat terumah. [Because her betrothal was one of transgression, she is rendered unfit to eat the terumah of her father's house if she is the daughter of a Cohein.] R. Eliezer and R. Shimon permit it [until he cohabits with her, it being written (Leviticus 21:15): "And he shall not profane (velo vechalel) his seed" — two chilulim (profanations), one for her and one for her seed. The halachah is not in accordance with them, but she may not eat terumah even from betrothal.] If they were widowed or divorced from marriage [from these Cohanim], they are unfit (to eat terumah) [for they are rendered chalaloth by cohabitation]. (If they were widowed or divorced) from betrothal, they are permitted (to eat terumah) [for even the first tanna renders them unfit only in their (husbands') lifetimes, when they await forbidden cohabitation, but not when their husbands have died.]

כֹּהֵן גָּדוֹל לֹא יִשָּׂא אַלְמָנָה, בֵּין אַלְמָנָה מִן הָאֵרוּסִין, בֵּין אַלְמָנָה מִן הַנִּשּׂוּאִין, וְלֹא יִשָּׂא אֶת הַבּוֹגֶרֶת. רַבִּי אֱלִיעֶזֶר וְרַבִּי שִׁמְעוֹן מַכְשִׁירִין בְּבוֹגֶרֶת. לֹא יִשָּׂא אֶת מֻכַּת עֵץ. אֵרֵס אֶת הָאַלְמָנָה, וְנִתְמַנָּה לִהְיוֹת כֹּהֵן גָּדוֹל, יִכְנֹס. וּמַעֲשֶׂה בִיהוֹשֻׁעַ בֶּן גַּמְלָא שֶׁקִּדֵּשׁ אֶת מָרְתָא בַת בַּיְתוֹס, וּמִנָּהוּ הַמֶּלֶךְ לִהְיוֹת כֹּהֵן גָּדוֹל, וּכְנָסָהּ. שׁוֹמֶרֶת יָבָם שֶׁנָּפְלָה לִפְנֵי כֹהֵן הֶדְיוֹט, וְנִתְמַנָּה לִהְיוֹת כֹּהֵן גָּדוֹל, אַף עַל פִּי שֶׁעָשָׂה בָהּ מַאֲמָר, הֲרֵי זֶה לֹא יִכְנֹס. כֹּהֵן גָּדוֹל שֶׁמֵּת אָחִיו, חוֹלֵץ וְלֹא מְיַבֵּם:

A high-priest may not marry a widow, both a widow from betrothal and a widow from marriage. And he may not marry a bogereth (one who has matured beyond maidenhood), [it being written (Leviticus 21:14): "And he, a woman in her virginity shall he take" — to exclude a bogereth, whose virginal signs are partially lost (in the process of maturing)] R. Eliezer and R. Shimon permit a bogereth. [The halachah is not in accordance with them.] He may not marry a mukath etz (a virgin accidentally deflowered). If he betrothed a widow and were appointed high-priest, he may marry her. It happened with Yehoshua b. Gamla that he betrothed Marta the daughter of Baitus, and the king appointed him high-priest, and he married her. If a shomereth yavam (a woman awaiting yibum), fell before a regular priest (for yibum), and he was appointed high-priest — even if he had made a ma'amar in her, he may not marry her. If the brother of a high-priest died, he gives her chalitzah, but he does not take her in yibum.

כֹּהֵן הֶדְיוֹט לֹא יִשָּׂא אַיְלוֹנִית, אֶלָּא אִם כֵּן יֶשׁ לוֹ אִשָּׁה וּבָנִים. רַבִּי יְהוּדָה אוֹמֵר, אַף עַל פִּי שֶׁיֶּשׁ לוֹ אִשָּׁה וּבָנִים, לֹא יִשָּׂא אַיְלוֹנִית, שֶׁהִיא זוֹנָה הָאֲמוּרָה בַתּוֹרָה. וַחֲכָמִים אוֹמְרִים, אֵין זוֹנָה אֶלָּא גִיּוֹרֶת וּמְשֻׁחְרֶרֶת וְשֶׁנִּבְעֲלָה בְעִילַת זְנוּת:

A regular Cohein may not marry an eilonith (a woman who cannot bear) unless he has a wife and children. [The same is true of an Israelite. "Cohein" is stated only because of the demurral of R. Yehudah, who says that a Cohein, though he has a wife and children may not marry an eilonith, as opposed to an Israelite. The halachah is not in accordance with R. Yehudah.] R. Yehudah says: Even though he has a wife and children, he may not marry an eilonith, for she is the "zonah" referred to in the Torah (Leviticus 21:7). And the sages say that "zonah" is a proselyte, a freed maidservant, and a woman who had been lived with wantonly, [such as those interdicted by negative commandment or positive commandment, and, it goes without saying, those liable to kareth or judicial death penalty. But if one lives with an unmarried woman, he does not render her a zonah.]

לֹא יִבָּטֵל אָדָם מִפְּרִיָּה וּרְבִיָּה, אֶלָּא אִם כֵּן יֶשׁ לוֹ בָנִים. בֵּית שַׁמַּאי אוֹמְרִים, שְׁנֵי זְכָרִים. וּבֵית הִלֵּל אוֹמְרִים, זָכָר וּנְקֵבָה, שֶׁנֶּאֱמַר, (בראשית ה) זָכָר וּנְקֵבָה בְּרָאָם. נָשָׂא אִשָּׁה, וְשָׁהָה עִמָּהּ עֶשֶׂר שָׁנִים, וְלֹא יָלְדָה, אֵינוֹ רַשַּׁאי לִבָּטֵל. גֵּרְשָׁהּ, מֻתֶּרֶת לִנָּשֵׂא לְאַחֵר. וְרַשַּׁאי הַשֵּׁנִי לִשְׁהוֹת עִמָּהּ עֶשֶׂר שָׁנִים. וְאִם הִפִּילָה, מוֹנֶה מִשָּׁעָה שֶׁהִפִּילָה. הָאִישׁ מְצֻוֶּה עַל פְּרִיָּה וּרְבִיָּה, אֲבָל לֹא הָאִשָּׁה. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר, עַל שְׁנֵיהֶם הוּא אוֹמֵר (בראשית א), וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ:

One may not desist from (the mitzvah of) procreation unless he has children. Beth Shammai say: Two males, [deriving it from Moses, who separated from his wife after he had begotten two males.] And Beth Hillel say: A male and a female, it being written (Genesis 1:27): "Male and female He created them." [And Moses cannot serve as a precedent, for he acted by Divine fiat.] If one married a woman and lived with her ten years without having children, he may not desist (from the mitzvah). [As we find with Abraham. After living with Sarah for ten years and not having children, he married Hagar. The time that he lived with her outside of Eretz Yisrael is not included, for living outside the land may have contributed (to her childlessness). And all of the time that a man or a woman are sick, or incarcerated, or in any other state where cohabitation is precluded, this is not included in the ten year period.] If he divorced her, she is permitted to marry another. [For it (the childlessness) may be due not to her, but to him. And when he divorces her, he gives her (the amount of) her kethubah, if she claims that it is due to his "not shooting like an arrow." And we impose a ban upon her if she knows otherwise and makes a false claim against him.] The second is permitted to live ten years with her. And if she miscarries, he counts from the time she miscarries. The mitzvah of begetting children devolves upon the man and not upon the woman, [it being written (Genesis 1:27): "Be fruitful and multiply … and subdue it" ("vekivshuhah"). It is written defective, without the vav after the shin (implying that only one is being addressed and that the mitzvah of procreation devolves upon the man, the "subduer" of the woman.)] R. Yochanan b. B'roka said: Of both (man and woman) it is written (Ibid. 28): "And G d blessed them, and G d said to them: 'Be fruitful and multiply.'" [The halachah is not in accordance with him.]