Talmud sobre Yevamot 3:5

שְׁלֹשָׁה אַחִין, שְׁנַיִם מֵהֶם נְשׂוּאִים שְׁתֵּי אֲחָיוֹת, וְאֶחָד מֻפְנֶה, מֵת אֶחָד מִבַּעֲלֵי אֲחָיוֹת, וְעָשָׂה בָהּ מֻפְנֶה מַאֲמָר, וְאַחַר כָּךְ מֵת אָחִיו הַשֵּׁנִי, בֵּית שַׁמַּאי אוֹמְרִים, אִשְׁתּוֹ עִמּוֹ, וְהַלָּה תֵצֵא מִשּׁוּם אֲחוֹת אִשָּׁה. וּבֵית הִלֵּל אוֹמְרִים, מוֹצִיא אֶת אִשְׁתּוֹ בְגֵט וּבַחֲלִיצָה, וְאֵשֶׁת אָחִיו בַּחֲלִיצָה. זוֹ הִיא שֶׁאָמְרוּ, אוֹי לוֹ עַל אִשְׁתּוֹ וְאוֹי לוֹ עַל אֵשֶׁת אָחִיו:

Si hubiera tres hermanos, dos de ellos casados con dos hermanas, y uno de ellos soltero — si uno de los maridos de las hermanas murió, y el hermano soltero hizo una ma'amar en ella, y luego el segundo hermano murió —Beth Shammai dice: Su esposa permanece con él [Porque Beth Shammai sostiene que la mujer prometida por ma'amar es considerada como su esposa, de modo que cuando su hermana cae antes que él, no está prohibida por "la hermana de su hermano uno "], y el otro sale [incluso de Jalitzah, por razón de" la hermana de su esposa "]. Y Beth Hillel dice: Él debe enviar a su esposa lejos por chalitzah y a la esposa de su hermano por chalitzah. [Para ma'amar no es suficiente para darle el estatus de una mujer casada, y el otro está prohibido por razón de "la hermana de su pareja". Un get es necesario debido al ma'amar, que es un compromiso parcial, y el compromiso no se disuelve sin un get. Y ella también requiere chalitzah, ya que el ma'amar no es un compromiso de buena fe, todavía está vinculada a él (por yibum) y requiere que chalitzah disuelva ese vínculo; de modo que primero le da una oportunidad, y luego chalitzah. Y esta es la halajá.] Y esta es la instancia de la cual dijeron (13: 7): "¡Ay de él por razón de su esposa, y ay de él por razón de la esposa de su hermano!"

Jerusalem Talmud Kiddushin

“From today and after 30 days.” Rebbi Abbahu in the name of Rebbi Joḥanan: Even preliminary marriages of a hundred men apply to her⁵⁰This refers to the case where a sequence of men said: “from now and after 30 days,” cf. Note 3. In this case, she is married to none of them completely; cf. Yebamot 3:5, Notes 102–105 (5:1, end; Nedarim 10:6 Note 59); Babli 60a.. Rebbi Eleazar said, it was necessary [to state], even if the second preliminarily married her absolutely⁵¹The interpretation of R. Abbahu is not the only one possible. Since the Mishnah mentions the condition “from now and after 30 days” only for the first man, it is quite possible that the second marries her unconditionally. Then no other man can join the list of suitors but nevertheless the woman is still “married and not married”.. Rebbi Isaac bar Tebele asked before Rebbi Eleazar: As you take it⁵²מַה נַפְשֵׁךְ is a technical term implying that a certain conclusion follows from two mutually exclusive premises.; what the first acquired, he acquired; the remainder the second finished⁵³This elliptic statement can be explained as follows (R. Moses Margalit): If the statement of the first groom, “from today and after 30 days”, means that he requires 30 days to make up his mind and might annul the preliminary marriage, then it is obvious that the second contracted a valid marriage and the first is eliminated. But if “from today and after 30 days” means that he wants to be married now but his obligations start only after 30 days, the first acquired the right to preliminarily marry the woman after 30 days. If now the second man marries her unconditionally within the thirty days, which the first cannot hinder, his acquisition should have eliminated the option which the first had acquired.. He answered, is this kind of argument applicable to incest prohibitions⁵⁴Incest and adultery prohibitions are so serious that no kind of intellectual acrobatics is applicable to them.? How is that? To any woman who is not acquired by one man only, even preliminary marriages of a hundred men apply.

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