משנה: אִיסּוּר מִצְוָה שְׁנִיּוֹת מִדִּבְרֵי סוֹפְרִים. אִסּוּר קְדוּשָּׁה אַלְמָנָה לְכֹהֵן גָּדוֹל גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל. וּבַת יִשְׂרָאֵל לְנָתִין וּלְמַמְזֵר. MISHNAH: Commandment prohibition: Secondary prohibitions67For any biblical incest prohibition of Lev. 18, one more generation is forbidden by common law, a tradition ascribed to the “Sopherim”, the colleagues and successors of Ezra in reconstituting Judaism in Israel after the Babylonian exile. instituted by the Sopherim. Holiness prohibiton: A widow for the High Priest68Lev. 21:14., a divorcee69Lev. 21:7. or one who had ḥalîṣah70The identification of ḥalîṣah with divorce is rabbinic for the majority, possibly biblical for R. Simeon; cf. Note 17. for a simple priest, a bastard71Deut. 23:3. or a Gibeoness72A popular tradition ascribes the exclusion of Gibeonites from the Jewish marriage community to their cruel behavior towards the family of Saul when it was decided that “the Gibeonites are not part of Israel” (2S.21:2). They are called “given” for Joshua “gave” them as hewers of wood and drawers of water (Jos. 9:27). to an Israel, a Jewish woman to a Gibeonite or a bastard73Both of them could be illegitimate paternal halfbrothers of the deceased obligated by the laws of Deut.25..
הלכה: אִיסּוּר מִצְוָה עֲרָיוֹת מִדִּיבְרֵי סוֹפְרִים מִצְוָה מִן הַתּוֹרָה לִשְׁמוֹעַ אֶת דִּבְרֵי סוֹפְרִים. וְאִיסּוּר קְדוּשָּׁה. אַלְמָנָה לְכֹהֵן גָּדוֹל גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט. אֵלֶּה הַמִּצְוֹת. כָּל־שֵׁם מִצְוָה אַחַת. וְקִדַּשְׁתּוֹ כִּי אֶת לֶחֶם אֱלֹהֶיךָ הוּא מַקְרִיב. וְאִית דִּמְחַלְּפִין. אַלְמָנָה לְכֹהֵן גָּדוֹל גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט. אֵלֶּה הַמִּצְוֹת וְכָל־שֵׁם מִצְוָה אַחַת. וְאִיסּוּר קְדוּשָּׁה. עֲרָיוֹת מִדִּבְרֵי סוֹפְרִים. HALAKHAH: Commandment prohibition: Incest prohibitions instituted by the Sopherim; it is a biblical commandment to listen to the words of the Sopherim. And Holiness prohibition: A widow for the High Priest, a divorcee or one who had ḥalîṣah for a simple priest. “These are the commandments,74Lev. 27:35. The last verse of Lev. includes all commandments contained in the book. This sentence is redundant here; it belongs to the argument of those who switch the attributions.” all commandments are one. “75Lev. 21:8; this explains the expression “holiness prohibitions”. You should sanctify him, for he brings the bread of your God.” But some76In the Babli, 20a, the first interpretation is that of the rabbis, the second that of Rebbi Jehudah. do switch: A widow for the High Priest, a divorcee or one who had ḥalîṣah for a simple priest, “you should sanctify him, for he brings the bread of your God.” “These are the commandments,” all commandments are one77The special rules for priests are called “commandment prohibitions”.. And holiness prohibitions, incest prohibitions instituted by the Sopherim78Lev. 19:2, “you shall be holy”, is taken as general injunction to the religious leadership to institute “fences around the law” to which the secondary prohibitions belong..
אָמַר רִבִּי יוּדָה בֶּן פָּזִי. וְלָמָּה סָמַךְ הַכָּתוּב פָּרָשַׁת עֲרָיוֹת לְפָרָשַׁת קִידּוּשִׁין. לְלַמְּדָךְ שֶׁכָּל־מִי שֶׁהוּא פּוֹרֵשׁ מִן הָעֲרָיוֹת נִקְרָא קָדוֹשׁ. שֶׁכֵּן שׁוּנַמִּית אוֹמֶרֶת לְאִישָׁהּ הִנֵּה נָא יָדַעְתִּי כִּי אִישׁ אֱלֹהִים קָדוֹשׁ הוּא. אָמַר רִבִּי יוֹנָה קָדוֹשׁ הוּא. וְאֵין תַּלְמִידוֹ קָדוֹשׁ. רִבִּי אָבִין אָמַר. שֶׁלֹּא הִבִּיט בָּהּ. וְרַבָּנָן אָֽמְרִין. שֶׁלֹּא רָאָה טִיפַּת קֶרִי מִיָּמָיו. אַמָּתֵיהּ דְּרִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק אָֽמְרָה. מִן יוֹמוֹי לָא חָמַת מִילָּה בִּישָׁא עַל מָנוֹי דְמָרִי. כְּתִיב וַיִגַּשׁ גֵּיחֲזִי לְהָדְפָהּ. מַהוּ לְהָדְפָהּ. אָמַר רִבִּי יוֹסֵה בֶּן חֲנִינָה. שֶׁנָּתַן יָדוֹ בְּהוֹד שֶׁבְּיוֹפְיָהּ. בֵּין דַּדֶּיהָ. Rebbi Jehudah ben Pazi said, why did Scripture put the incest chapter next to the holiness chapter79Lev. 19.? To teach you that every one who shies away from incest80“Incest” always includes adultery. is called “holy”. In this sense, the woman of Shunem said to her husband: “812K. 4:9. The parallel is in Babli Berakhot 10b, mostly in the name of R. Yose ben Ḥanina. Lo, I know that he is a holy man of God”. Rebbi Jonah said, “he is holy”, but not his student. Rebbi Abin said, that he never looked at her. But the rabbis say that he he never had an involuntary emission. {The slave girl of Rebbi Samuel ben Rav Isaac said, I never saw a bad thing on my master’s garments.}82The statement is added to explain how the Sunamite could know that Elisa was holy.. It is written “Geḥazi drew near to push her away832K. 4:27.”. What is לְהָדְפָהּ84A poetic contraction of לַהֲדוֹף אוֹתָהּ, somewhat out of place in a prose text.? Rebbi Yose ben Ḥanina said, he put his hand on her beauty spot85In the Babli, בְּהוֹד יופְיָהּ, better suited as expansion of הוֹדפה., between her breasts.
מְנַיִין לִשְׁנִיּוֹת. רִבִּי חוּנָה אָמַר. הָאֵל. קָשׁוֹת. מִיכָּן שֶׁיֵּשׁ לְמַטָּה מֵהֶן. וְאֵילּוּ הֵן הַשְּׁנִיּוֹת. אֵם אָבִיו. אֵם אִמּוֹ. אֵשֶׁת אֲבִי אָבִיו. וְאֵשֶׁת אֲבִי אִמּוֹ. אֵשֶׁת בֶּן בְּנוֹ. וְאֵשֶׁת בֶּן בִּתּוֹ. אֵשֶׁת אֲחִי אִמּוֹ. וְאֵשֶׁת אֲחִי אָבִיו מֵאִמּוֹ. How can one prove secondary prohibitions? Rebbi Ḥuna said: “These86Lev. 18:27, כִּי אֶת־כָּל־הַתּוֹעֵבוֹת הָאֵל “all these abominations”, these should have been written הָאֵלֶּה; the short form is taken as a hint of the root אל “power” (the meaning of the word commonly but wrongly translated as “God”).”, the strong ones. This implies that there are weaker ones87In the Babli, 21a, the argument is in the name of Rava.. The following are the secondary prohibitions88Babli 21a, Tosephta 3:1 (parallels the Babli in content and the Yerushalmi in language), Derekh Ereṣ Rabba 1, extended to contain most of the next paragraph.: His paternal grandmother and his maternal grandmother, his paternal grandfather’s wife and his maternal grandfathers wife, his grandson’s wife whether from son or daughter, the wife of his mother’s brother and the wife of his father’s maternal brother.
תַּנֵּי. רִבִּי חָנִין אוֹמֵר. כּוֹלְהוֹן אֵין לָהֶן הֶפְסֵק חוּץ מֵאֵשֶׁת אָבִיו מֵאִמּוֹ. בַּר קַפָּרָא אָמַר. כּוֹלְהוֹן יֵשׁ לָהֶן הֶפְסֵק. דְּבַר קַפָּרָא מוֹסִיף אֵם אֲבִי אִמּוֹ וְאֵם אֲבִי אָבִיו. רַב אָמַר. כַּלַּת בְּנוֹ יֵשׁ לָהּ הֶפְסֵק. מַה פַּלִּיג. כַּלַּת בְּנוֹ מִמָּקוֹם אַחֵר בָּאָת. רַב אָמַר. זֶרַע הַיּוֹצֵא מִמֶּנּוּ אָסוּר. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. טַעֲמָא דְרַב. אַבְרָהָם אָסוּר בְּכָל־נְשֵׁי יִשְׂרָאֵל. שָׂרָה אֲסוּרָה בְכָל־אַנְשֵׁי יִשְׂרָאֵל. It was stated: Rebbi Ḥanin said, all of them have no limit89This sentence has no formal equivalent in the Babli but is understood there since the exceptions to the rule are discussed at length, 21a–22a.
“No limit” means no limit to the number of generations to which it applies. Not only the grandmother is forbidden but also the great-grandmother and all her female ancestors. Daughter and granddaughter are biblically forbidden, the great-granddaughter and all her descendants are rabbinically forbidden. except for the wife of his maternal grandfather90The text reads “the mother of his maternal father.” This makes no sense. The translation follows the Babli (21a), where Ze‘iri tentatively interprets a statement of Rav that the wife of his maternal grandfather is the last in her line but her female ancestors are permitted.. Bar Qappara said, all of them have a limit, since Bar Qappara added the mother of his maternal grandfather and the mother of his paternal grandfather91It is not claimed that Bar Qappara made a formal statement to this effect but, since he found it necessary to include an extra generation in some cases, it is clear that he assumes that only the cases enumerated are forbidden. The statement is also in Derekh Ereṣ Rabba 1.. Rav said, his son’s daughter-in-law is the limit92In the Babli, 21a, Rav declares a limit in the number of generations to exist only in 3 or four cases: the wives of any maternal uncle (whether maternal or paternal (half)brother of his mother), his daughterin-law (per mitting her daughter who is not his granddaughter), and possibly the case quoted by R. Ḥanin.. Why does he disagree? His son’s daughter-in-law comes under a different category93She is no blood relative.. Rav said, his [grandson’s] issue from her is forbidden94The great-granddaughter and all her descendants are rabbinically prohibited since the granddaughter is biblically prohibited (Lev. 18:17).. Rebbi Yose ben Rebbi Abun said, the reason of Rav is that all Jewish women are forbidden for Abraham and all Jewish men are forbidden for Sarah.
רַב אָמַר. כָּל־שֶׁאִילּוּ נְקֵיבָה מִן הַתּוֹרָה אֲסוּרָה כְּיוֹצֵא בוֹ זָכָר אִשְׁתּוֹ אֲסוּרָה. אֲחוֹת אָבִיו נְקֵיבָה אֲסוּרָה. אֲחִי אָבִיו זָכָר אִשְׁתּוֹ אֲסוּרָה. אֲחוֹת אִמּוֹ נְקֵיבָה אֲסוּרָה. אֲחִי אִמּוֹ זָכָר אִשְׁתּוֹ אֲסוּרָה. בַּת בְּנוֹ נְקֵיבָה אֲסוּרָה. בֶּן בְּנוֹ זָכָר אִשְׁתּוֹ אֲסוּרָה. בַּת בִּתּוֹ נְקֵיבָה אֲסוּרָה. בֶּן בִּתּוֹ זָכָר אִשְׁתּוֹ אֲסוּרָה. אָמַר רִבִּי יַעֲקֹב דְּרוֹמַייָא קוֹמֵי רִבִּי יוֹסֵי. אִית לָךְ אַף תַּרְתֵּי. אִמּוֹ תּוֹרָה. אֵם אִמּוֹ שְׁנִייָה לָהּ. אָֽסְרוּ אֵם אָבִיו מִפְּנֵי אֵם אִמּוֹ. אֵשֶׁת בְּנוֹ תוֹרָה. אֵשֶׁת בֶּן בּנְוֹ שְׁנִייָה לָהּ. אָֽסְרוּ אֵשֶׁת בֶּן בִּתּוֹ מִפְּנֵי אֵשֶׁת בֶּן בְּנוֹ. אָמַר רִבִּי מַּתַּנְייָא. אִית לָךְ אַף תַּרְתֵּי. אֵשֶׁת אָבִיו תּורָה. אֵשֶׁת אֲבִי אָבִיו שְׁנִיָּה לָהּ. אָֽסְרוּ אֵשֶׁת אֲבִי אִמּוֹ מִפְּנֵי אֵשֶׁת אֲבִי אָבִיו. אֵשֶׁת אֲחִי אָבִיו מֵאָבִיו תּוֹרָה. אֵשֶׁת אֲחִי אָבִיו מֵאִמּוֹ שְׁנִייָה לָהּ. אָֽסְרוּ אֵשֶׁת אֲחִי אִמּוֹ מֵאִמּוֹ מִפְּנֵי אֵשֶׁת אֲחִי אָבִיו מֵאִמּוֹ. Rav said95In the Babli, 21b, this is reported as a Galilean statement which is rejected because it is not valid in all cases.: In all cases where the female is forbidden by the Torah, the wife of the corresponding male is forbidden. The father’s sister is forbidden as female; the wife of the father’s brother, the corresponding male, is forbidden96Both cases are biblical, Lev. 18:12,14. It seems that Rav claims biblical status for his statement.. The mother’s sister is forbidden as female97Lev. 18:13. The second case is a secondary prohibition.; the wife of the mother’s brother, the corresponding male, is forbidden His son’s daughter is forbidden as female98Lev. 18:17.; the wife of his son’s son, the corresponding male, is forbidden His daughter’s daughter is forbidden as female98Lev. 18:17.; the wife of his daughter’s son, the corresponding male, is forbidden Rebbi Jacob the Southerner said before Rebbi Yose, there are another two. His mother is biblical99Lev. 18:7.. His mother’s mother is secondary to her. They forbade his father’s mother because of his mother’s mother100She is in the list of secondary prohibitions. As the Babli notes, 21b, in general one does not admit fences around fences of the law (cf. Note 72), so without Rav’s rule, she should be permitted. The Babli has a special explanation for the prohibitions, because grandmother and grandfather are called grand mother and grand father by the grandchildren, which gives them status of father and mother. The Yerushalmi disagrees and holds that there is never a fence for a fence of the law. In the next paragraph one proves the biblical prohibition of some so-called secondaries.. His son’s wife is biblical101Lev. 18:15.. His son’s son’s wife is secondary to her. They forbade his daughter’s son’s wife because of his son’s son’s wife. Rebbi Mattaniah said, there are another two. His father’s wife is biblical102Lev. 18:8.. His paternal grandfather’s wife is secondary to her. They forbade his maternal grandfather’s wife because of his paternal grandfather’s wife. His father’s paternal brother’s wife is biblical103Lev. 18:14. It was stated in Halakhah 1:1 that “brother” means “paternal brother”.. His father’s maternal brother’s wife is secondary to her. They forbade his mother’s maternal halfbrother’s wife because of his father’s maternal brother’s wife.
רִבִּי חוּנָה שָׁמַע כּוֹלְהוֹן מִן הָדָא קִרְייָא עֶרְוַת אִשָּׁה וּבִתָּהּ לֹא תְגַלֵּה אֶת בַּת בְּנָהּ וְאֶת בַּת בִּתָּהּ. זִימָּה זִימָּה לִגְזֵירָה שָׁוָה. מַה לְמַטָּן שְׁלֹֹשָׁה דוֹרוֹת. אַף לְמַעֲלָן שְׁלֹשָׁה דוֹרוֹת. מַה לְמַטָּן בְּלֹא תַעֲשֶׂה. אַף לְמַעֲלָן בְּלֹא תַעֲשֶׂה. מַה לְמַעֲלָן דֶּרֶךְ נִישּׂוּאִין. אַף לְמַטָּן דֶּרֶךְ נִישּׂוּאִין. מַה לְמַעֲלָן בִּשְׂרֵיפָה. אַף לְמַטָּן בִּשְׂרֵיפָה. מַה לְמַטָּן עָשָׂה בַת זָכָר כְּבַת נְקֵיבָה. אַף לְמַעֲלָן עָשָׂה אֵם זָכָר כְּאֵם נְקֵיבָה. מָה אִית לָךְ לִמֵימָר. אֵם חָמִיו וְאֵם חֲמוֹתוֹ. לֹא תִהְיֶה אֵם אָבִיו כְּאֵם חָמִיו. לֹא תִהְיֶה אֵם אִמּוֹ כְּאֵם חֲמוֹתוֹ. אָֽסְרוּ אֵשֶׁת אֲבִי אָבִיו מִפְּנֵי אֵם אָבִיו. אָֽסְרוּ אֵשֶׁת אֲבִי אִמּוֹ מִפְּנֵי אֵם אִמּוֹ. לֹא תִהְיֶה אֵשֶׁת בֶּן בְּנוֹ כְּבַת בֶּן אִשֶׁתּוֹ. לֹא תִהְיֶה אֵשֶׁת בֶּן בִּתּוֹ כְּבַת בַּת אִשְׁתּוֹ. Rebbi Ḥuna understood all of them from this verse104Lev. 18:17. “The genitals of a woman and her daughter you should not uncover; her son’s daughter or her daughter’s daughter you should not take to uncover her genitals, they are relatives, this is taboo.” Take means “to marry”.: “The genitals of a woman and her daughter you should not uncover; her son’s daughter or her daughter’s daughter.” Taboo - taboo, for an equal cut105In v. 20:14 one reads: “If a man take a woman and her mother, it is taboo, in fire they should burn him and them, so that there be no taboo amongst you.” In contrast to v. 18:17 which speaks “downwards” of future generations, that verse speaks “upwards” of preceding generations. They are connected by the word taboo {Accadic zamū “to exclude from something, to refuse something to somebody”} which must “cut” the same way in both cases. The argument is refuted in Babli Sanhedrin 75a/b since it contradicts verses dealing with earlier generations which seem to insist that the kinds of sin and their punishments are not comparable.. Since there are three generations downwards, so there are three generations upwards106Wife, her mother, and grandmothers as well as himself, his mother and grandmothers.. Since there is a prohibition downwards, so there is a prohibition upwards. Since upwards one requires marriage, so downwards one requires marriage107To make it a capital crime.. Since upwards they are burned, so downwards they are burned. Since downwards, He108The Lawgiver. gave the male’s daughter the same status as the female’s daughter104Lev. 18:17. “The genitals of a woman and her daughter you should not uncover; her son’s daughter or her daughter’s daughter you should not take to uncover her genitals, they are relatives, this is taboo.” Take means “to marry”., so upwards He gave the male’s mother the same status as the female’s mother. What is this about? His father-in-law’s mother and his mother-in-law’s mother. Should not his father’s mother be like his father-in-law’s mother109His mother-in-law’s mother is under a biblical prohibition since his wife is her granddaughter. Since the verse puts the daughter’s daughter on the same level as the son’s daughter, the paternal grandmother also must be forbidden.? Should not his mother’s mother be like his mother-in-law’s mother110So there is only one fence, not two. The same argument holds for all the rhetorical questions; all the prohibitions are reduced to single fences.? They forbade his father’s father’s wife because of his father’s mother. They forbade his mother’s father’s wife because of his mother’s mother. Should not his son’s son’s wife be like his wife’s son’s daughter? Should not his daughter’s son’s wife be like his wife’s daughter’s daughter?
הָתִיב רִבִּי חַגַּיי קוֹמֵי רִבִּי יוֹסֵי. וְהָא מַתְנִיתָא פְלִיגָא עַל רַב. מוּתָּר הוּא אָדָם בְּאֵשֶׁת חוֹרְגוֹ וְאָסוּר בְּבִתּוֹ. אֶלָּא חוֹרְגָתוֹ שֶׁמָּא אֵינוֹ אָסוּר בָּהּ. הֲרֵי חוֹרְגוֹ זָכָר וְאִשְׁתּוֹ מוּתֶּרֶת. Rebbi Ḥaggai objected before Rebbi Yose: Does not a baraita contradict Rav? “A person’s stepson’s wife is permitted to him but the latter’s daughter is forbidden.111Tosephta 3; Babli 21a; Sifra Aḥare Mot Pereq 13 (15).” Is his stepdaughter not forbidden to him112Babli 21a. A biblical prohibition; she is his wife’s daughter.? The stepson is the corresponding male but his wife is permitted113Babli 21b.!
רִבִּי זְרִיקָן בְּשֵׁם רִבִּי חֲנִינָה. אֵשֶׁת חָמִיו אֲסוּרָה מִפְּנֵי מַרְאִית הָעַיִן. אִי תֵימָר תּוֹרָה. הֲרֵי דָוִד שֶׁנָּשָׂא רִצְפָּה בַּת אַיָּה. שֶׁנֶּאֱמַר וַאֶתְּנָה לְךָ אֶת בֵּית אֲדוֹנֶיךָ וְאֶת נְשֵׁי אֲדוֹנֶיךָ בְּחֵיקֶיךָ. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי לָֽעְזָר. שְׁנֵי חוֹרְגִים שֶׁגָּֽדְלוּ בְבַיִת אֶחָד אֲסוּרִין לְהִינָּשֵׂא מִפְּנֵי מַרְאִית הָעַיִן. אָתָא עוֹבְדָא קוֹמֵי רִבִּי חֲנִינָה בְּרֵיהּ דְּרִבִּי אַבָּהוּ. אָמַר. יִסְבּוֹן בְּאָתָר דְּלָא חָֽכְמִין לְהוֹן. Rebbi Zeriqan in the name of Rebbi Ḥanina: His father-in-law’s wife114Who is not his wife’s mother. The Babli disagrees, 21a. Tosaphot report that Rabbenu Tam did follow the Yerushalmi in a case at Provins (Champagne), but his contemporaries objected. is forbidden because of the bad impression. If115The word was missing in the text; it was inserted by the corrector. It probably should have been אִין since אִי meaning “if” is Babylonian. you want to say it is biblical, did not David marry Riṣpah bat Ayyah116His father-in-law Saul’s concubine.? As it was said1172S. 12:8.: “I gave you your master’s house and your master’s wives in your bosom.” Rebbi Jeremiah in the name of Rebbi Eleazar: Two stepchildren who grow up in the same house118And are not related. are forbidden to marry because of the bad impression. A case came before Rebbi Ḥanina ben Rebbi Abbahu. He said, they should marry in a place where they are not known119In line with the general attitude of the Yerushalmi, cf. Kilaim 9, Notes 34ff..
תַּמָּן תַּנִּינָן. רִבִּי יוֹסֵי אוֹמֵר. אִם עָבַר הַזָּקֵן וּנְשָׂאָהּ. מַה עָבַר. עָבַר עַל דִּבְרֵי סוֹפְרִים. רִבִּי יוֹסֵי בְשֵׁם רִבִּי אַבָּהוּ שָׁאַל לְרִבִּי יוֹחָנָן. הָדָא אָֽמְרָה. שְׁנִיּוֹת אֵין לָהֶן הֶפְסֵק. אָמַר לֵיהּ. וְכִי שְׁנִייָה לִשְׁנִיּוֹת שָׁנִינוּ לֹא שְׁנִייָה לְדִבְרֵי תוֹרָה. וְכוּלְּהוֹן מִשּׁוּם כַּלַּת בְּנוֹ. רִבִּי חִזְקִיָּהּ בְשֵׁם יוֹנָה. רִבִּי אַבָּהוּ לֹא אָמַר כֵּן אֶלָּא רִבִּי לָֽעְזָר שָׁאַל לְרִבִּי יוֹחָנָן. שְׁמוֹנֶה שְׁנִּיּוֹת שָׁנִינוּ וְזֶה הֲרֵי תֵשַׁע וְכוּלְּהוֹן מִשּׁוּם כַּלַּת בְּנוֹ. There, we have stated120Keritut Mishnah 3:5. The Mishnah speaks of the grandfather’s grandson’s daughter’s daughter who was married to his brother. If that brother dies without issue, the widow is forbidden to her great-grandfather by a secondary prohibition. If the old man marries her in levirate instead of having ḥalîṣah as required, since the prohibition is rabbinic she is married and, if the son sleeps with her, Rebbi Yose the Tanna declares him guilty both for his granddaughter and his father’s wife, committing two sins in one act.: “Rebbi Yose says, if the grandfather transgressed and married her.” What did he transgress? He transgressed the words of the Sopherim121Three generations are biblically forbidden. She would be secondarily forbidden to the father. Since the Mishnah does not mention the father but “the old man”, generally interpreted as “grandfather”, this is one generation more than that spelled out in the Tosephta. Does this support R. Ḥanin that these prohibitions are unlimited in the number of generations?. Rebbi Yose in the name of Rebbi Abbahu, he asked Rebbi Joḥanan: Does this mean that secondary prohibitions have no limit? He said to him, did we learn “secondaries to secondaries”? No. Secondaries to the words of the Torah, and all of them because of his son’s daughter-in-law122Rebbi Yose the Tanna does not refer to the first part of the Mishnah speaking of a granddaughter but has a new case where the woman was the son’s daughter-in-law before marrying the father’s brother who is permitted to her.. Rebbi Ḥizqiah in the name of Rebbi Jonah, Rebbi Abbahu did not say so, but Rebbi Eleazar asked Rebbi Joḥanan, did we not learn of eight secondaries, and here they are nine! But all of them because of his son’s daughter-in-law123Since this case is the root of all secondary prohibitions it was not spelled out before; Babli Yebamot 21b..