Study Yevamot folio 3A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
The Talmud challenges this conclusion: All of the exemptions from levirate marriage for forbidden relatives listed in the Mishnah are also derived from a homiletical interpretation. The Talmud responds: Although the matter of levirate marriage is derived from a homiletical interpretation, the main
As Rava said: Rav Yitzḥak bar Avdimi said to me: This prohibition is derived by means of a verbal analogy between the word hena, in the verse: “The nakedness of your son’s daughter, or of your daughter’s daughter, even their nakedness you shall not uncover; for theirs [hena] is your own nakedness”
Furthermore, it is derived from a verbal analogy between the word “wickedness” (Leviticus 18:17) and the word “wickedness” in the verse: “And if a man take with his wife also her mother, it is wickedness; they shall be burnt with fire, both he and they, that there be no wickedness among you” (Leviti
§ The Talmud asks: Now that you said that all matters that are derived from a homiletical interpretation are dear to the tanna, and therefore he gives them precedence, let him teach the case of a wife’s sister last, as this is the source of the halakha and is therefore the most straightforward case
The Talmud asks: But if so, let him teach this entire section involving sisters at the end, when he mentions a wife’s sister. Rather, the Talmud rejects the above answer in favor of an alternative explanation: The tanna cited the cases in order of closeness, i.e., the Mishnah is ordered in accord