Yevamot 9

יֵשׁ מֻתָּרוֹת לְבַעֲלֵיהֶן וַאֲסוּרוֹת לִיְבָמֵיהֶן, מֻתָּרוֹת לִיְבָמֵיהֶן וַאֲסוּרוֹת לְבַעֲלֵיהֶן, מֻתָּרוֹת לָאֵלּוּ וְלָאֵלּוּ, וַאֲסוּרוֹת לָאֵלּוּ וְלָאֵלּוּ. וְאֵלוּ מֻתָּרוֹת לְבַעֲלֵיהֶן וַאֲסוּרוֹת לִיְבָמֵיהֶן, כֹּהֵן הֶדְיוֹט שֶׁנָּשָׂא אֶת הָאַלְמָנָה וְיֶשׁ לוֹ אָח כֹּהֵן גָּדוֹל, חָלָל שֶׁנָּשָׂא כְשֵׁרָה וְיֶשׁ לוֹ אָח כָּשֵׁר, יִשְׂרָאֵל שֶׁנָּשָׂא בַת יִשְׂרָאֵל וְיֶשׁ לוֹ אָח מַמְזֵר, מַמְזֵר שֶׁנָּשָׂא מַמְזֶרֶת וְיֶשׁ לוֹ אָח יִשְׂרָאֵל, מֻתָּרוֹת לְבַעֲלֵיהֶן וַאֲסוּרוֹת לִיְבָמֵיהֶן:

There are some who are permitted to their husbands and forbidden to their yavmin, and there are some who are permitted to their yavmin and forbidden to their husbands. And there are some who are permitted to both, and there are some who are forbidden to both. These are permitted to their husbands and forbidden to the yavmin: a regular Cohein who married a widow and who has a brother who is a high-priest [The same applies to (a Cohein who married) a virgin, for when he dies she is rendered a widow. "a widow" is stated in anticipation of what comes later, viz.: "a high-priest who married a widow."], a chalal who married a kesheirah, who has a brother who is kasher, an Israelite who married the daughter of an Israelite, who has a brother who is a mamzer, a mamzer who married a mamzereth, who has a brother who is an Israelite. These are permitted to their husbands and forbidden to their yavmin.

וְאֵלּוּ מֻתָּרוֹת לִיְבָמֵיהֶן וַאֲסוּרוֹת לְבַעֲלֵיהֶן. כֹּהֵן גָּדוֹל שֶׁקִּדֵּשׁ אֶת הָאַלְמָנָה וְיֶשׁ לוֹ אָח כֹּהֵן הֶדְיוֹט, כָּשֵׁר שֶׁנָּשָׂא חֲלָלָה וְיֶשׁ לוֹ אָח חָלָל, יִשְׂרָאֵל שֶׁנָּשָׂא מַמְזֶרֶת וְיֶשׁ לוֹ אָח מַמְזֵר, מַמְזֵר שֶׁנָּשָׂא בַת יִשְׂרָאֵל וְיֶשׁ לוֹ אָח יִשְׂרָאֵל, מֻתָּרוֹת לִיְבָמֵיהֶן וַאֲסוּרוֹת לְבַעֲלֵיהֶן. אֲסוּרוֹת לָאֵלּוּ וְלָאֵלּוּ, כֹּהֵן גָּדוֹל שֶׁנָּשָׂא אֶת הָאַלְמָנָה וְיֶשׁ לוֹ אָח כֹּהֵן גָּדוֹל אוֹ כֹהֵן הֶדְיוֹט, כָּשֵׁר שֶׁנָּשָׂא חֲלָלָה וְיֶשׁ לוֹ אָח כָּשֵׁר, יִשְׂרָאֵל שֶׁנָּשָׂא מַמְזֶרֶת וְיֶשׁ לוֹ אָח יִשְׂרָאֵל, מַמְזֵר שֶׁנָּשָׂא בַת יִשְׂרָאֵל וְיֶשׁ לוֹ אָח מַמְזֵר, אֲסוּרוֹת לָאֵלּוּ וְלָאֵלּוּ. וּשְׁאָר כָּל הַנָּשִׁים, מֻתָּרוֹת לְבַעֲלֵיהֶן וְלִיְבָמֵיהֶן:

And these are permitted to their yavmin and forbidden to their husbands: a high-priest who betrothed a widow and who has a brother who is a regular Cohein [But if he married her, she becomes a chalalah through his cohabitation and is forbidden to both the husband and the yavam.], a kasher who married a chalalah and who has a brother who is a chalal, an Israelite who married a mamzereth and who has a brother who is a mamzer, a mamzer who married the daughter of an Israelite, who has a brother who is an Israelite. These are permitted to their yavmin, but forbidden to their husbands. Forbidden to both: a high-priest who married a widow, who has a brother who is either a high-priest or a regular priest, a kasher who married a chalalah, who has a brother who is kasher, an Israelite who married a mamzereth, who has a brother who is an Israelite, a mamzer who married the daughter of an Israelite, who has a brother who is a mamzer. These are forbidden to both. And all other women are permitted to their husbands and to their yavmin.

שְׁנִיּוֹת מִדִּבְרֵי סוֹפְרִים, שְׁנִיָּה לַבַּעַל וְלֹא שְׁנִיָּה לַיָּבָם, אֲסוּרָה לַבַּעַל וּמֻתֶּרֶת לַיָּבָם. שְׁנִיָּה לַיָּבָם וְלֹא שְׁנִיָּה לַבַּעַל, אֲסוּרָה לַיָּבָם וּמֻתֶּרֶת לַבָּעַל. שְׁנִיָּה לָזֶה וְלָזֶה, אֲסוּרָה לָזֶה וְלָזֶה. אֵין לָהּ לֹא כְתֻבָּה, וְלֹא פֵרוֹת, וְלֹא מְזוֹנוֹת, וְלֹא בְלָאוֹת, וְהַוָּלָד כָּשֵׁר, וְכוֹפִין אוֹתוֹ לְהוֹצִיא. אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְנָתִין וּלְמַמְזֵר, יֵשׁ לָהֶן כְּתֻבָּה:

The sheniyoth interdicted by the soferim (see 2:4): "If she were shniyah to the husband and not to the yavam [e.g., the mother of her husband's mother, but not of the yavam's mother, as when they were brothers from the father but not from the mother], she is forbidden to the husband and permitted to the yavam. If she were shniyah to the yavam and not to the husband, she is forbidden to the yavam and permitted to the husband. If she were shniyah to both, she is forbidden to both. She has no kethubah [It is the hundred and two hundred, which is the principal of the kethubah, which she does not have, but she does have the addition], and she does not have fruit [He does not pay her for the fruit of her nichsei melog. And even though the rabbis granted him fruit for his obligation to redeem her, and he has no obligation to redeem this one, in that she does not satisfy: "And I shall cause you to dwell with me as a wife" — so that it would seem that he should reimburse her for what he ate of her nichsei melog — still, the rabbis penalized her to have no claim on the fruit that he ate as a condition of the kethubah, just as they penalized her to have no claim on the principal of the kethubah. For a condition of the kethubah is likened to the kethubah itself.], and she does not have sustenance [It goes without saying that he does not have to feed her while she is still with him, for he is obliged to send her away. But even if he went abroad and she borrowed and ate, he need not pay. For with a kasher wife, if she borrowed and ate, the husband is obliged to pay. For the lender claims what he lent her and she claims it of her husband. For it is only when one fed her not by way of loan that we say in Kethuvoth that the halachah is according to Chanan, who said that if one went abroad and another fed his wife, he (the latter) has placed his money "on a deer's horn." For since he fed her for the sake of her husband, and he lent her nothing, from whom can he claim payment? She did not borrow anything, and her husband did not ask him to feed her. Therefore, he has performed a mitzvah (but he can make no claim). If he lent her, and she is kasher, her husband must repay him, but if she is one of the shniyoth, he is not obliged to pay.], and she does not receive belaoth [If the husband used her nichsei melog until they were "worn out" (balu), he need not reimburse her. For we might think that since she has no kethubah, if the husband ate her nichsei melog, he must reimburse her for what was "worn away"; we are, therefore, apprised that the rabbis penalized her, that her husband not pay belaoth, but whatever she finds remaining (of the nichsei melog) she takes], and the child (of the union) is kasher, and we force him to send her away. A widow to a high-priest, a divorcée and a chalutzah to a regular priest, a mamzereth and a Nethinah to an Israelite, the daughter of an Israelite to a Nathin or to a mamzer have a kethubah. [They have a kethubah and fruit, the husband paying them for the fruit he ate of their nichsei melog. And they have sustenance, being fed from his property (but only after his death. While he is alive, he is not forced to feed her, for he is obliged to send her away. And if someone lent her food in her husband's lifetime, he need not repay the loan.) They also have belaoth, the husband being obliged to return what he "wore away" of their nichsei melog. And this is only when he knew them (to be a widow, etc.), but if he did not know them to be so, they have neither kethubah, fruit, sustenance, nor belaoth. But they do have the addition and the belaoth which remain. As to the shniyoth not having kethubah, fruit, sustenance, or belaoth, and a widow to a high-priest, and a divorcée or a chalutzah to a regular priest having them — this is because the former are interdicted (only) by the scribes and require reinforcement (of the interdict), whereas the latter are interdicted by the Torah and do not require reinforcement. In the chapter "These receive stripes," it is shown that a chalutzah to a high-priest is interdicted by the Torah. And even though a chalutzah to a regular priest is interdicted by the scribes, it was likened to Torah-interdicted in this regard.]

בַּת יִשְׂרָאֵל מְאֹרֶסֶת לְכֹהֵן, מְעֻבֶּרֶת מִכֹּהֵן, שׁוֹמֶרֶת יָבָם לְכֹהֵן, וְכֵן בַּת כֹּהֵן לְיִשְׂרָאֵל, לֹא תֹאכַל בַּתְּרוּמָה. בַּת יִשְׂרָאֵל מְאֹרֶסֶת לְלֵוִי, מְעֻבֶּרֶת מִלֵּוִי, שׁוֹמֶרֶת יָבָם לְלֵוִי, וְכֵן בַּת לֵוִי לְיִשְׂרָאֵל, לֹא תֹאכַל בַּמַּעֲשֵׂר. בַּת לֵוִי מְאֹרֶסֶת לְכֹהֵן, מְעֻבֶּרֶת מִכֹּהֵן, שׁוֹמֶרֶת יָבָם לְכֹהֵן, וְכֵן בַּת כֹּהֵן לְלֵוִי, לֹא תֹאכַל לֹא בַתְּרוּמָה וְלֹא בַמַּעֲשֵׂר:

The daughter of an Israelite betrothed to a Cohein, or pregnant by a Cohein, or shomereth yavam to a Cohein, and, also, the daughter of an Israelite to a Cohein do not eat terumah. [As we learned (7:4): "The fetus and the yavam and betrothal … disqualify and do not cause to eat."] The daughter of an Israelite betrothed to a Levite, or pregnant by a Levite, or shomereth yavam to a Levite, and also the daughter of a Levite to an Israelite do not eat ma'aser. [The entire Mishnah is in accordance with R. Meir, who says that ma'aser rishon is forbidden to strangers (i.e., non-Levites), but this is not the halachah.] The daughter of a Levite betrothed to a Cohein, pregnant by a Cohein, shomereth yavam to a Cohein, and also, the daughter of a Cohein to a Levite may eat neither terumah nor ma'aser. [This is the intent: Neither terumah nor ma'aser is distributed on the threshing floor, neither to the daughter of a Cohein nor the daughter of a Levite — a decree by reason of a divorcée, the daughter of an Israelite, who is forbidden to eat ma'aser. If they distribute ma'aser to a woman on the threshing floor, they might come to distribute it to the daughter of an Israelite after she has been divorced from the Levite; for not all know that she had been receiving on the strength of her husband. For this reason R. Meir decreed that a woman not take a share on the threshing floor, even the daughter of a Cohein and the daughter of a Levite. As to its being stated: "The daughter of a Levite betrothed to a Cohein… may eat neither terumah nor ma'aser," the same is true even if she were married. It is because of the first part of the Mishnah, viz.: "The daughter of an Israelite betrothed to a Cohein, etc." (in which instance it is only if she were betrothed that she does not eat; for if she were married, she would eat) that here, too, at the end of the Mishnah, "The daughter of a Levite betrothed to a Cohein" is stated.]

בַּת יִשְׂרָאֵל שֶׁנִּסֵּת לְכֹהֵן, תֹּאכַל בַּתְּרוּמָה. מֵת, וְלָהּ הֵימֶנּוּ בֵן, תֹּאכַל בַּתְּרוּמָה. נִסֵּת לְלֵוִי, תֹּאכַל בַּמַּעֲשֵׂר. מֵת, וְלָהּ הֵימֶנּוּ בֵן, תֹּאכַל בַּמַּעֲשֵׂר. נִסֵּת לְיִשְׂרָאֵל, לֹא תֹאכַל לֹא בַתְּרוּמָה, וְלֹא בַמַּעֲשֵׂר. מֵת, וְלָהּ הֵימֶנּוּ בֵן, לֹא תֹאכַל לֹא בַתְּרוּמָה וְלֹא בַמַּעֲשֵׂר. מֵת בְּנָהּ מִיִּשְׂרָאֵל, תֹּאכַל בַּמַּעֲשֵׂר. מֵת בְּנָהּ מִלֵּוִי, תֹּאכַל בַּתְּרוּמָה. מֵת בְּנָהּ מִכֹּהֵן, לֹא תֹאכַל לֹא בַתְּרוּמָה וְלֹא בַמַּעֲשֵׂר:

If the daughter of an Israelite were married to a Cohein, she may eat terumah. If he died, and she had a child from him, she may eat terumah, [it being written (Leviticus 22:11): "…And one that is born in his house — they may eat (yochlu) of his bread." Read it "ya'achilu" ("they cause to eat"). So long as her child is alive, it "causes her" to eat terumah.] If she married a Levite [after she had had a child from the Cohein], she eats ma'aser [and not terumah, though she has a child from the Cohein, for she has subsequently become a "stranger."] If he (the Levite) died, and she had a child from him, she eats ma'aser [on the strength of her son from the Levite; but she does not eat terumah on the strength of her child from the Cohein, having seed from a stranger.] If she married an Israelite, she eats neither terumah nor ma'aser. If he dies, and she had a child from him, she eats neither terumah nor ma'aser. If her child from the Israelite died, she eats ma'aser. If her child from the Levite died, she may eat terumah. If her child from the Cohein died, she may eat neither terumah nor ma'aser.

בַּת כֹּהֵן שֶׁנִּשֵּׂאת לְיִשְׂרָאֵל, לֹא תֹאכַל בַּתְּרוּמָה. מֵת וְלָהּ הֵימֶנּוּ בֵן, לֹא תֹאכַל בַּתְּרוּמָה. נִשֵּׂאת לְלֵוִי, תֹּאכַל בַּמַּעֲשֵׂר. מֵת, וְלָהּ הֵימֶנּוּ בֵן, תֹּאכַל בַּמַּעֲשֵׂר. נִשֵּׂאת לְכֹהֵן, תֹּאכַל בַּתְּרוּמָה. מֵת, וְלָהּ הֵימֶנּוּ בֵן, תֹּאכַל בַּתְּרוּמָה. מֵת בְּנָהּ מִכֹּהֵן, לֹא תֹאכַל בַּתְּרוּמָה. מֵת בְּנָהּ מִלֵּוִי, לֹא תֹאכַל בַּמַּעֲשֵׂר. מֵת בְּנָהּ מִיִּשְׂרָאֵל, חוֹזֶרֶת לְבֵית אָבִיהָ. וְעַל זוֹ נֶאֱמַר (ויקרא כב), וְשָׁבָה אֶל בֵּית אָבִיהָ כִּנְעוּרֶיהָ מִלֶּחֶם אָבִיהָ תֹּאכֵל:

If the daughter of a Cohein married an Israelite, she may not eat terumah. If he died, and she had a child from him, she may not eat terumah. If she married a Levite, she may eat ma'aser. If he died and she had a child from him, she may eat ma'aser. If she married a Cohein, she may eat terumah. If he died and she had a child from him, she may eat terumah. If her child from the Cohein died, she may not eat terumah. If her child from the Levite died, she may not eat ma'aser. If her child from the Israelite died, she returns to the house of her father. And concerning this it is written (Leviticus 22:13): "Then she shall return to the house of her father as in her maidenhood. From the bread of her father she may eat."