Jerusalem Talmud Sanhedrin 3.6

משנה: וְאֵילּוּ הֵן הַקְּרוֹבִין אָחִיו וַאֲחִי אָבִיו וַאֲחִי אִמּוֹ וּבַעַל אֲחוֹתוֹ וּבַעַל אֲחוֹת אָבִיו וּבַעַל אֲחוֹת אִמּוֹ וּבַעַל אִמּוֹ וְחָמִיו וַאֲגִיסוֹ הֵן וּבְנֵיהֶן וְחַתְנֵיהֶן וְחוֹרְגוֹ לְבַדּוֹ. אָמַר רַבִּי יוֹסֵי זוֹ מִשְׁנַת רַבִּי עֲקִיבָה. אֲבָל מִשְׁנָה רִאשׁוֹנָה דוֹדוֹ וּבֶן דּוֹדוֹ. וְכָל הָרָאוּי לְיוֹרְשׁוֹ וְכָל הַקָּרוֹב לֹו בְּאוֹתָהּ שָׁעָה. הָיָה קָרוֹב וְנִתְרַחֵק הֲרֵי זֶה כָּשֵׁר. רַבִּי יְהוּדָה אוֹמֵר אֲפִילּוּ מֵתָה בִתּוֹ וְיֶשׁ לוֹ בָנִים מִמֶּנּוּ הֲרֵי זֶה קָרוֹב:

MISHNAH: The following are the relatives: His brother, his father’s brother and his mother’s brother, his sister’s husband, his father’s sister’s husband and his mother’s sister’s husband, his father-in-law, and his brother-in-law; these, their sons and sons-in-law, but his steps alone. Rebbi Yose said, this is Rebbi Aqiba’s teaching; but the original Mishnah was: His uncle and his uncle’s son, and anybody in line to inherit from him, and any related to him at that moment. If he had been related but became unrelated, he is qualified. Rebbi Jehudah says, even if his daughter had died but he had children from him, he remains a relative.

הלכה: אֵילּוּ הֵן הַקְּרוֹבִין כול׳. מִכֵּיוָן דְּתַנִּינָן אָחִיו מַה צוֹרְכָה לְמִיתְנֵי אֲחִי אָבִיו. לוֹמַר בְּנוֹ וְחַתְנוֹ שֶׁל חָתָן.

HALAKHAH: “The following are the relatives,” etc. Since we have stated “his brother,” why does one have to state “his father’s brother”? To include the son-in-law’s son-in-law.

אֲחִי אָבִיו. מִכֵּיוָן דְּתַנִּינָן אֲחִי אָבִיו מַה צוֹרְכָה לְמִיתְנֵי אֲחִי אִמּוֹ. לוֹמַר בְּנוֹ וְחַתְנוֹ שֶׁל חָתָן.

“His father’s brother”. Since we have stated “his father’s brother,” why does one have to state “his mother’s brother”? To include the son-in-law’s son-in-law.

אֲחִי אִמּוֹ. מִכֵּיוָן דְּתַנִּינָן בַּעַל אֲחוֹתוֹ מַה צוֹרְכָה לְמִיתְנֵי בַּעַל אֲחוֹת אָבִיו. לוֹמַר בְּנוֹ וְחַתְנוֹ שֶׁלְּחָתָן.

“His mother’s brother”. Since we have stated “his sister’s husband,” why does one have to state “his father’s sister’s husband”? To include the son-in-law’s son-in-law.

בַּעַל אֲחוֹת אָבִיו. מִכֵּיוָן דְּתַנִּינָן בַּעַל אֲחוֹת אָבִיו. מַה צוֹרְכָה לְמִיתְנֵי בַּעַל אֲחוֹת אִמּוֹ. לוֹמַר בְּנוֹ וְחַתְנוֹ שֶׁלְּחָתָן.

“His father’s sister’s husband”. Since we have stated “his father’s sister’s husband,” why does one have to state “his mother’s sister’s husband”? To include the son-in-law’s son-in-law.

בַּעַל אֲחוֹת אִמּוֹ. וְהָתַנִּינָן חוֹרְגוֹ לְבַדּוֹ. רַב אָמַר. אִם חֲתַן חֲמוֹתוֹ אָסוּר בַּעַל חוֹרְגָתוֹ לֹא כָּל שֶׁכֵּן. תִּיפְתָּר שֶׁיֵּשׁ לָהּ בָנִים וַחֲתָנִים מִמֶּנּוּ.

“His mother’s sister’s husband”. But did we not state: “his stepson alone”? Rav said, if his mother-in-law’s son-in-law is forbidden, then certainly his stepdaughter’s husband. Explain it that she has sons and sons-in-law from him.

אֲגִיסוֹ. אִית תַּנָּיֵי תַנֵּי. יֵשׁ לוֹ בָנִים וַחֲתָנִים. וְאִית תַּנָּיֵי תַנֵּי. אֵין לֹו בָנִים וַחֲתָנִים. מָאן דָּמַר יֵשׁ לוֹ בָנִים וַחֲתָנִים. מִמֶּנָּהּ. וּמָאן דָּמַר אֵין לֹו בָנִים וַחֲתָנִים. מִמָּקוֹם אַחֵר.

“His brother-in-law”. Some Tannaïm state: Including sons and sons-in-law; but some Tannaïm state: Excluding sons and sons-in-law. He who said, including sons and sons-in law, from her. But he who said, excluding sons and sons-in law, from another family.

רַב נְפַק לְמיתרי משכין לְרִבִּי חִיָיה רַבָּה. עֲבַר בְּחַד אֲתַר וְאַשְׁכַּח רִבִּי יוֹחָנָן יְתִיב וּמַקְשֵׁי. תַּנִּינָן. חוֹרְגוֹ לְבַדּוֹ. אֵשֶׁת חוֹרְגוֹ מָהוּ. בַּעַל חוֹרְגָתוֹ מָהוּ. אִשָּׁה כְבַעֲלָהּ וּבַעַל כְּאִשְׁתּוֹ. וְקָמַת אֵשֶׁת חוֹרְגוֹ כְחוֹרְגוֹ וְהַבַּעַל כְּאִשָּׂה.

Rav went to sell hides for the elder Rebbi Ḥiyya. He passed by a place where he found Rebbi Joḥanan sitting and asking: We have stated, “his stepson alone.” What is the situation of his stepson’s wife, his stepdaughter’s husband? A woman is like her husband and the husband is like his wife. Therefore, the situation of his stepson’s wife is that of his stepson, and the husband is like his wife.

רַב חִסְדָּא בָעֵי. דּוֹר שְׁלִישִׁי מָהוּ שֶׁיְּהֵא מוּתָּר בְּאֵשֶׁת רִאשׁוֹן. מֹשֶׁה מָהוּ שֶׁיְּהֵא מוּתָּר בְּאֵשֶׁת פִּינְחָס. רֵישׁ לָקִישׁ אָמַר. מְקַבְּלִין דּוֹר שֵׁינִי וְדוֹר שְׁלִישִׁי מִדּוֹחַק. רִבִּי יוֹחָנָן אָמַר. אֲפִילוּ מֵרֵיוַח.

Rav Ḥisda asked: If the third generation permitted the first generation’s wife? Is Phineas’s wife permitted to Moses? Rebbi Simeon ben Laqish said, one accepts the second and third generations with difficulty. Rebbi Joḥanan said, even with ease.

כְּהָדָא אֲגִיסֵיהּ דְּרַב הוּנָא הֲוָה לֵיהּ דִּין עִם חַד בַּר נַשׁ. אָמַר. כָּל מַה דְּרַב הוּנָא אָמַר אֲנָא מְקַבֵּל עָלַי. שָׁמַע רַב הוּנָא וְאָמַר כְּהָדֵין. יוֹדַעְנִי כְּשֵׁם שֶׁאָמְרוּ מִלְּמַעֲלָן כָּךְ אָמְרוּ מִלְּמַטָּן. רַב יִרְמְיָה בְשֵׁם רַב. הֲלָכָה כְרִבִּי יוּדָה.

As the following: A brother-in-law of Rav Huna’s had a case with some person. He said, I am accepting anything which Rav Huna will decide. Rav Huna heard it and said, this is it. I know that just as they said for the preceding generations, so it is for the following. Rav Jehudah in the name of Rav: Practice follows Rebbi Jehudah.