Talmud sobre 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 [secundario a arayoth] interceptado por los soferim. [Se les llama "issur mitzvah" porque es una mitzvah escuchar las palabras de los sabios. Los shniyoth son: la madre de su madre (toda la línea), la madre de la madre de su padre sola, la madre de su padre (toda la línea), la madre del padre de su padre, la esposa de el padre de su padre (hasta el final), la esposa de la madre de su padre (sola), la esposa del hermano de su padre de la madre, la esposa del hermano de su madre, ya sea de la madre o del padre, la hija yerno de su hijo (todo el camino), la nuera de su hija, la hija de la hija de su hijo, la hija de la hija de su hija, la hija del hijo de su hijo, la hija del hijo de su hija, la hija de la hija del hijo de su esposa, la hija de la hija de la hija de su esposa, la madre de la madre del padre de su esposa, la madre de la madre de la madre de su esposa, la madre del padre de la madre de su esposa y la madre del padre de la fath er de su esposa.] Issur kedushah—una viuda de un sumo sacerdote [en un caso en el que su hermano, un Cohein, murió, y su esposa cayó ante él (por yibum)], una mujer divorciada y una jalutza a un Cohein simple [como cuando su hermano muerto había transgredido y se casó con una mujer divorciada o una jalutza. Cuando él muere, ella requiere jaláza, porque el compromiso "toma" en su (compromiso) "toma" en aquellos interceptados por mandamiento negativo (pero no sujeto a Kareth). Pero él no la toma en yibum, porque ella está prohibida para él. Y simplemente eximirla es imposible, el mandamiento negativo no es suficiente para eximirla, derivando esto (exención) de la (instancia de) la hermana de la esposa de uno, donde Kareth obtiene], un mamzereth y un Nethinah a un Israel, y la hija de un Israel a un Nathin y a un 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.