משנה: שְׁנַיִם שֶׁקִידְּשׁוּ שְׁתֵּי אֲחָיוֹת זֶה אֵינוֹ יוֹדֵעַ אֵיזוֹ קִידֵּשׁ וְזֶה אֵינוֹ יוֹדֵעַ אֵיזוֹ קִידֵּשׁ. זֶה נוֹתֵן שְׁנֵי גִיטִּין וְזֶה נוֹתֵן שְׁנֵי גִיטִּין. מֵתוּ לָזֶה אָח וְלָזֶה אָח זֶה חוֹלֵץ לִשְׁתֵּיהֶן וְזֶה חוֹלֵץ לִשְׁתֵּיהֶן. לָזֶה אֶחָד וְלָזֶה שְׁנַיִם. הַיָּחִיד חוֹלֵץ לִשְׁתֵּיהֶן וְהַשְׁנַיִים אֶחָד חוֹלֵץ וְאֶחָד מְיַיבֶּם. קָֽדְמוּ וְכָֽנְסוּ אֵין מוֹצִיאִין מִיָּדָן. MISHNAH: If two154Unrelated. [men] gave qiddushin to two sisters and neither of them knows to which one he gave his, each one of them gives two bills of divorce155Both sisters are forbidden to both men since each relation would possibly be adultery. Of the two bills each of the women gets, one is valid and the other, given by a man not her husband, is as if it had not been written; only they do not know which is which.. If they died and each one had a brother, each [brother] performs ḥalîṣah with both [sisters]156They are forbidden to both of them for each one is possibly a candidate for levirate with the other man’s brother.. If one had one [brother] but the other had two, the single one performs ḥalîṣah with both [sisters], but of the two brothers one performs ḥalîṣah and the other may marry in levirate157The second sister which did not perform ḥalîṣah with his brother since she either is his sister-in-law or an unrelated person.. If both married without asking, one does not remove [the women] from them151The court does not intervene since one has correctly married in levirate and the other is free to marry his brother since she had no qiddushin..
הלכה: שְׁנַיִם שֶׁקִידְּשׁוּ שְׁתֵּי אֲחָיוֹת כול׳. תַּנֵּי. אֶחָד יִשְׂרָאֵל וְאֶחָד כֹּהֲנִים כְּסֶדֶר הַזֶּה. הָדָא דְּאַתְּ אָמַר בְּשֶׁחָלַץ וְאַחַר כָּךְ יִיבֵּם. אֲבָל אִם יִיבֵּם בַּתְּחִילָּה אָסוּר. שֶׁמָּא יָמוּת אָחִיו וְנִמְצָא כְּבָא עַל אֲחוֹת יְבִמְתּוֹ. אָמַר רַב חִסְדָּא. הָדָא אָֽמְרָה הַבָּא עַל אֲחוֹת יְבִימְתּוֹ לֹא פְסָלָהּ מִן הַכְּהוּנָה. אָמַר רִבִּי יוֹסֵי בַּר בָּא. תַּנֵּי רִבִּי חִייָה. הַבָּא עַל אֲחוֹת חֲלוּצָתוֹ לֹא פְסָלָהּ מִן הַכְּהוּנָה. HALAKHAH: “If two [men] gave qiddushin to two sisters,” etc. It was stated: These rules apply both for Israel and for Cohanim159Babli 24a, with an explanation: Since for priests, ḥalîṣah is treated like divorce, one should assume that both sisters are forbidden to priests. But since this treatment is only a rabbinic enhancement of the priest’s status, it is not applied to cases of doubt.. That is, if ḥalîṣah was performed first and the levirate afterwards. But to perform levirate first is forbidden; maybe his brother will die and it will turn out that he cohabited with the sister of his sister-in-law160Who still is bound to him as a candidate for levirate. Babli 23b.. Rav Ḥisda said, that means that having relations with the sister of his sister-in-law161Who is not known certainly to be his sister-in-law. The conclusion is reached since all parts of this Mishnah are approved if one of the men is a Cohen. does not make her unfit for [marriage into] priesthood. Rebbi Yose bar Abba said, Rebbi Ḥiyya stated: He who cohabited with the sister of a woman for whom he had performed ḥalîṣah did not make her unfit for [marriage into] priesthood.
מֵתוּ לָזֶה אָח וְלָזֶה אָח זֶה חוֹלֵץ לִשְׁתֵּיהֶן וְזֶה חוֹלֵץ לִשְׁתֵּיהֶן. בְּכָל־אָתָר אַתְּ אָמַר. אֵין חֲלִיצָה אַחַר חֲלִיצָה. וְהָכָא אָמַר אָכֵין. כָּאן בְּװַדַּאי כָּאן בְּסָפֵק. לָזֶה אֶחָד וְלָזֶה שְׁנַיִם. הַיְּחִידִי חוֹלֵץ לִשְׁתֵּיהֶן וְהַשְּׁנַיִם אֶחָד חוֹלֵץ ואֶחָד מְיַיבֶּם. בְּכָל־אָתָר אַתְּ אָמַר. כָל־מָקוֹם שֶׁ(אֵין) אוֹמְרִים לוֹ. ייַבֵּם. אֵין אוֹמְרִים לוֹ. חֲלוֹץ. וְהָכָא אַתְּ אָמַר אָכֵין. כָּאן בְּװַדַּאי כָּאן בְּסָפֵק. קָֽדְמוּ וְכָֽנְסוּ אֵין מוֹצִיאִין מִיָּדָן. “If they died and each one had a brother, each [brother] performs ḥalîṣah with both [sisters]. Everywhere else you say “there cannot be ḥalîṣah after ḥalîṣah” but here you say so? There if it is certain, here one is in doubt. “If one had one [brother] but the other had two, the single one performs ḥalîṣah with both [sisters], but of the two brothers one performs ḥalîṣah and the other may marry in levirate. Everywhere else you say, in any case one asks him to perform the levirate one does not say perform ḥalîṣah; but here you say so? There if it is certain, here one is in doubt. “If both married without asking, one does not remove [the women] from them.”