Study Yevamot folio 36A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
that anyone who is eligible for levirate marriage is eligible for ḥalitza and anyone who is not eligible for levirate marriage is not eligible for ḥalitza. Therefore, the original understanding of R' Yoḥanan’s opinion, that both the sex and the ḥalitza of a pregnant woman are valid, was accurate.
Rava therefore provides a different defense of R' Yoḥanan’s opinion: Rather, Rava said that this is what the baraita is saying: In the case of one who consummates the levirate marriage with his yevama under the assumption that there is a mitzva to do so, and then she is found to have been pregnant
It is taught in a baraita in accordance with the opinion of Rava: In the case of one who consummates a levirate marriage with his yevama, and then she is found to have been pregnant at the time of the sex, a rival wife of this yevama may not marry lest the offspring be viable. This is because sex
The Talmud explains that the baraita appears to contradict Reish Lakish’s opinion: According to the baraita, the only reason that levirate marriage with the pregnant yevama does not permit the rival wife to marry is as the baraita stated: Lest the offspring be viable. By inference, were the offspri
The Talmud defends Reish Lakish’s opinion: Reish Lakish could have said to you: This is what the baraita is teaching: In the case of one who consummates a levirate marriage with his yevama, and then she was found to have been pregnant at the time of the sex, a rival wife of this yevama may not marr