Jerusalem Talmud Yevamot 13.6

משנה: הַמְגָרֵשׁ אֶת הָאִשָּׁה וְהֶחֱזִירָהּ מוּתֶּרֶת לְיָבָם וְרִבִּי לִיעֶזֶר אוֹסֵר. וְכֵן הַמְגָרֵשׁ אֶת הַיְּתוֹמָה וְהֶחֱזִירָהּ מוּתֶּרֶת לְיָבָם וְרִבִּי לִיעֶזֶר אוֹסֶר. קְטַנָּה שֶּׁהִשִּׂיאָהּ אָבִיהָ וְנִתְגָּרְשָׁה כִּיתוֹמָה בְּחַיֵי הָאָב הֶחֱזִירָהּ אֲסוּרָה לְיָבָם. וּמוֹדִין חֲכָמִים לְרִבִּי לִעֶזֶר בִּזְמַן שֶׁגֵּירְשָׁהּ קְטַנָּה וְהֶחֱזִירָהּ קְטַנָּה מִפְּנֵי שֶׁהָיוּ גֵירוּשֶׁיהָ גֵירוּשִׁין גְּמוּרִין וְלֹא הָיְתָה חֲזָרָתָהּ גְּמוּרָה. אֲבָל אִם גֵּירְשָׁהּ קְטַנָּה וְהֶחֱזִירָהּ גְּדוֹלָה אוֹ שֶׁגִּידְּלָהּ תַּחְתָּיו מוּתֶּרֶת לְיָבָם.

MISHNAH: If somebody divorced his wife and later took her back, she is permitted to the levir but Rebbi Eliezer forbids her. Similarly, if somebody divorced an orphan girl and took her back, she is permitted to the levir but Rebbi Eliezer forbids her. If an underage girl who was married off by her father was divorced, she is like an orphan during her father’s lifetime. If she was taken back, she is prohibited to the levir. The Sages agree with Rebbi Eliezer in case he divorced her as a minor and took her back as a minor, since her divorce is a total divorce but her return was not complete. But if he divorced her as a minor and took her back as an adult or she became an adult while married to him, she is permitted to the levir.

הלכה: וּמוֹדִין חֲכָמִים כול׳. מַאי טַעֲמָא דְּרִבִּי לִעֶזֶר. מִפְּנֵי שֶׁעָמְדָה עָלָיו בְּאִיסּוּר שָׁעָה אַחַת. מוֹדִין חֲכָמִים לְרִבִּי לִעֶזֶר בִּקְטַנָּה שֶׁהִשִּׂיאָהּ אָבִיהָ וְנִתְגָּרָשָׁה שֶׁהִיא כִיתוֹמָה בְּחַיֵי אָבִיהָ. קִידּוּשֶׁיהָ וְגֵירוּשֶׁיהָ תוֹרָה. חֲזָרָתָהּ אֵינָהּ תּוֹרָה.

HALAKHAH: “The Sages agree,” etc. What is Rebbi Eliezer’s reason? That she was forbidden to him for an hour. The Sages agree with Rebbi Eliezer about the underage girl who was married off by her father and divorced, that she is like an orphan during her father’s lifetime. Her betrothal and divorce were by biblical standards; her remarriage was not by biblical standards.

צָרָתָהּ מַהוּ. רַב אָמַר. צָרָתָהּ אֲסוּרָה. רִבִּי יוֹחָנָן אָמַר. צָרָתָהּ אֲסוּרָה. רִבִּי שִׁמְעוֹן בֶן לָקִישׁ אָמַר. צָרָתָהּ מוּתֶּרֶת. אָמַר רִבִּי לָעְזָר. חוֹזְרִת בֵּין עַל רַבָּנִן דְּהָכָא בֵּין עַל רַבָּנִן דְּתַמָּן לָא אַשְׁכָּחִית בַּר נַשׁ דִּכְוָותִי אֶלָּא רִבִּי שִׁמְעוֹן בֶן לָקִישׁ דּוּ אָמַר. צָרָתָהּ מוּתֶּרֶת. רַב הַמְנוּנָא הֲוָה יְתִיב קוֹמֵי רַב אָדָא בַּר אַחֲוָה. אָמַר. צָרָתָהּ מַהוּ. אָמַר לֵיהּ. מוּתָּר. אָמַר. גֵּירוּשִׁין. אָמַר. אֲסוּרָה. אָמַר. חָזְרָיו. אָמַר רַבָּא בַּר מָמָל. מִסְתַּבְּרָא כְּמָאן דְּאָמַר. צָרָתָהּ מוּתֶּרֶת. בְּרַם כְּמָאן דְּאָמַר. צָרָתָהּ אֲסוּרָה. מַה נַפְשֵׁךְ. צַד שֶׁקָּנָה בָהּ כְּנֶגְדוֹ אָסוּר בְּצָרָתָהּ וְצַד שֶׁלֹּא קָנָה בָהּ כְּנֶגְדוֹ הִתִּיר בְּצָרָה. אָמַר רִבִּי שַׁמַּי. וְכִי יֵשׁ מַה נַפְשֵׁךְ בָּעֲרָיוֹת. מַהוּ כְדוֹן. כָּל יְבָמָה שֶׁאֵין כּוּלָּהּ לַחוּץ צַד הַקָּנוּי שֶׁבָּהּ נִידּוֹן מִשּׁוּם עֶרְוָה. וְעֶרְוָה פוֹטֶרֶת צָרָתָהּ.

What is the status of her co-wife? Rav said, her co-wife is forbidden. Rebbi Joḥanan said, her co-wife is forbidden. Rebbi Simeon ben Laqish said, her co-wife is permitted. Rebbi Eleazar said, I looked around at the rabbis here and at the rabbis there and did not find anybody agreeing with me except Rebbi Simeon ben Laqish who says, her co-wife is permitted.Rav Hamnuna was sitting before Rav Ada bar Ahava and said, what is the status of her co-wife? He said to him, she is permitted. He asked, divorce? He answered, forbidden. He said, go around. Rebbi Abba bar Mamal said, it is reasonable following him who said that her co-wife is permitted. But following him who said, her co-wife is forbidden, as you take it: The aspect he acquired in her makes the corresponding aspect forbidden in her co-wife, the aspect he did not acquire in her makes the corresponding aspect permitted in her co-wife! Rebbi Shammai said, does one admit that kind of argument in matters of incest prohibitions? What about it? For any sister-in-law who is not totally outside [the family], the acquired aspect of her belongs to an incest prohibition and an incest prohibition forbids the co-wife.

שְׁנֵי אַחִים נְשׂוּאִין כול׳. רִבִּי יוּדָן. כְּמַה דְאַתְּ אֲמַר תַּמָּן בָּעֵי. וְיַחֲלוֹץ צַד הַקָּנוּי שֶׁבָּהּ וְיִפְטוֹר צָרָתָהּ. אַף הָכָא. וְיַחֲלוֹץ צַד הַקָּנוּי שֶׁבַּקְּטַנָּה וְיַכְנִיס צָרָתָהּ. עַד דְּאַתְּ מַקְשֵׁי לֵיהּ עַל דְּרִבִּי לָעְזָר קַשִׁיָיתָה עַל דְּרִבִּי לִעֶזֶר. לֵיתְנֵי יָכוֹל לְמִיקְשֵׁי לָהּ עַל דְּרִבִּי אֱלִיעֶזֶר. דְּרִבִּי לִיעֶזֶר שַׁמֻּתִּי. בֵּית שַּׁמַּי אוֹמְרִים. אֵין מְמֵאֵנִין אֶלָּא אֲרוּסוֹת.

“Two brothers are married,” etc. Rebbi Yudan: One may ask what one asked there. Should he not perform ḥalîṣah for the acquired aspect in her and free her co-wife? So here, should he not perform ḥalîṣah for the acquired aspect in the underage girl and free her (co-wife) [sister]? Before you find Rebbi Eleazar difficult, you might find Rebbi Eliezer difficult! You cannot find this difficult for Rebbi Eliezer, since Rebbi Eliezer is a Shammaite and the House of Shammai say, one lets only the betrothed [women] repudiate?