משנה: אָֽמְרוּ לָהּ מֵת בְּנֵךְ וְאַחַר כָּךְ מֵת בַּעֲלֵיךְ וְנִתְיַבְּמָה וְאַחַר כָּךְ אָֽמְרוּ לָהּ חִילּוּף הָיוּ הַדְּבָרִים תֵּצֵא וְהַװְלָד הָרִאשׁוֹן וְהָאַחֲרוֹן מַמְזֵר. MISHNAH: They came and told her, your son died and after that your husband died, and she was married in levirate. After that, they said to her, the sequence was inverted115The husband had a child at the moment of his death and therefore the levir is forbidden to the widow by an incest prohibition (Lev. 18:16) punishable by divine extirpation (Lev. 21:21), which makes all children of this union bastards, whether conceived before or after the husband’s death.. Then she must leave and the first95Everybody agrees that a child conceived while the first husband was still alive is a bastard. and the last96Only R. Aqiba holds that a child from a widow remarried without levirate or ḥalīṣah is a bastard. children are bastards.
הלכה: אָֽמְרוּ לָהּ מֵת בְּנֵךְ כול׳. לֹא הָֽיְתָה צְרִיכָה לְהִינָּשֵׂא אֶלָּא לְהִתְייַבֶּם. וְהוּא יְבָמָה שֶׁנִּישֵּׂאת בְּלֹא חֲלִיצָה. רִבִּי יִרְמְיָה אָמַר. זֶה חוֹלֵץ וְזֶה מְקַייֵם. רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי יוֹחָנָן. תֵּצֵא. רִבִּי יוֹסֵי בְשֵׁם רִבִּי הִילָא. תֵּצֵא. רִבִּי יוֹסֵי שְׁאִיל לְרִבִּי פִינְחָס. הֵיךְ סָבַר רִבִּי. אָמַר לֵיהּ. כְּרִבִּי יִרְמְיָה. אָמַר לֵיהּ. חֲזוֹר בָּךְ. דִּלֹא כֵן אֲנִי כוֹתֵב עָלֶיךָ. זָקֵן מַמְרֵא. אָמַר רִבִּי זְבִידָא. מַתְנִיתָא מְסַייְעָא לְרִבִּי יוֹחָנָן. תֵּצֵא מִזֶּה וּמִזֶּה וּשְׁלֹשָׁה עָשָׂר דְּבָרִים בּוֹ. כְּדִבְרֵי רִבִּי מֵאִיר שֶׁאָמַר מִשּׁוּם רִבִּי עֲקִיבָה רַבּוֹ. וַחֲכָמִים אוֹמְרִים. אֵין מַמְזֵר בִּיבָמָה. לֹא אָמַר אֶלָּא אֵין מַמְזֵר בִּיבָמָה. הָא לָצֵאת תֵּצֵא. וְהָתַנִּינָן תֵּצֵא. וְאָמַר רִבִּי יוֹחָנָן. תֵּצֵא. HALAKHAH: “They came and told her, your son died,” etc. 116The same text Giṭṭin, Halakhah 8:6. In both places, the problem discussed is not the one stated in the Mishnah. The parallel discussion in the Babli is 92a/b where there is no mention of the position of R. Jeremiah. If she should not have married but entered levirate, this is the case of a sister-in-law who married without ḥalîṣah. Rebbi Jeremiah said, this man performs ḥalīṣah, the other one keeps her. Rebbi Jehudah ben Pazi in the name of Rebbi Joḥanan: She must leave117This is a rabbinic decree since the outside marriage of a woman under obligation of levirate is invalid (Chapter 1, Notes 93, 94); therefore, the widow was not legally married during the levir’s lifetime and how can you leave a nonexisting marriage?. Rebbi Yose in the name of Rebbi Hila: She must leave. Rebbi Yose asked Rebbi Phineas, how does the rabbi hold? He said, with Rebbi Jeremiah. He said to him, change your mind, for otherwise I shall publicly call you a rebellious Elder118Deut. 17:12.. Rebbi Zevidah said, a baraita119Cf. Tosephta 11:8, Giṭṭin 8:6. supports Rebbi Joḥanan: “She must leave both of them and the thirteen items120Enumerated in Mishnah 1. apply to her, following Rebbi Meïr who said it in the name of his teacher Rebbi Aqibah. But the Sages say, there is no bastard from a sister-in-law121Cf. Halakhah 4:15..” They only said, “there is no bastard from a sister-in-law,” therefore she must leave. And we have stated, “she must leave”. And Rebbi Joḥanan said, she must leave.