יבמה שנתקדשה לזר אם יש זיקה לאסור בקרובותיו ובו ז"ס:
הזקוקה ליבם שנתקדשה לאחר בשוגג נותן לה הזר שקידשה גט ויבמה מייבם או חולץ אם היה יבמה כהן שאינו יכול לישא גרושה תצא מהזר בגט שלא יהא חוטא נשכר וחולץ לה יבמה ואם חזר הזר שגירשה מהאירוסין ונשאה אחר שחלץ לה יבמה אין מוציאין אותה מידו: הגה וי"א דאפי' חזר ונשא מוציאין אותה מידו הואיל ונתקדשה לו באיסור ודוקא אם קדשה במזיד אבל אם קדשה בשוגג שלא ידעו שהיה לה יבם אם רוצה היבם ליבם צריך המקדש לגרשה ואם רוצה היבם לחלוץ חולץ לה ונשאת למקדש וצריך לחזור ולקדש אותה אחר שחלץ לה יבמה (ר"ת) וכנ"ל עיקר וי"א דוקא בשוגג גמור שלא ידעו שיש כאן יבם אבל היה כאן יבם אלא שהיה סבורה שמת כי כן יצא הקול תצא מן המקדש (ת"ה סי' רכ"ב): One connected to a brother-in-law who became betrothed to another by accident -- the outsider who betrothed her gives her a bill [of divorce], and her brother-in-law does levirate marriage or chalitsah. If her brother-in-law was a kohen, who cannot wed a divorcee, she leaves the outsider with a bill [of divorce] so that a sinner not profit [thereby], and her brother-in-law effects chalitsah with her. If the outsider, who divorced her from betrothal, returns and nisu'in-marries her after her brother-in-law has effected chalitsah with her, we do not remove her from him. Comment: And some say that even if he returned and nisu'in-married her, we do remove her from him, since she was betrothed to him illicitly. That [however] is specifically if he betrothed her on purpose, but if he betrothed her by accident -- that they did not know she had a brother-in-law -- [then:] if the brother-in-law wishes to effect levirate marriage, the betrother must divorce her, [but] if the brother-in-law wishes to effect chalitsah, he does chalitsah and she is nisu'in-married to the betrother; and he must betroth her again after her brother-in-law has effected chalitsah (Rabbi Tam). So seems principal to me. And some say [this is] specifically in [a case of] complete accident, that they did not know that there is a brother-in-law present, but if a brother-in-law had been present but it was thought that he was dead -- for so the rumor had spread -- she shall leave the betrother (Torat HaBayit chapter 222).
נשאת לזר אפילו בשוגג מוציאה בגט ואפילו היו לו בנים ממנה ונאסרה עליו ועל יבמה וי"ג דרכים שנתבארו בסימן י"ז בה אלא שאין הולד ממזר וי"א שהוא ממזר מדרבנן ויבמה חולץ לה ואחר כך תהיה מותרת לאחרים (וע"ל סימן קנ"ז סעיף ד'): A woman who had been bound for levirate marriage, but instead married (by nisuin) an outsider, even accidentally, he must divorce her, even if they had children together. She is forbidden to him and also to the yavam (living brother of her late husband). The thirteen rules listed in chapter 17 (I believe referring to se'if 55, regarding a woman who remarried in the lifetime of her husband who had been mistakenly thought dead) apply, except that her progeny (from the outsider) is not a mamzer (bastard). Some say that the child has a status of Rabbinic mamzer. Her yavam gives her chalitza (ceremony dissolving the levirate bond), and she is then permitted to marry others. (Comment: See supra chapter 157 se'if 4).
שומרת יבם שזינתה לא נאסרה על יבמה אם הוא ישראל (וי"א דאסורה לבועל משום קנסא) (נ"י פרק האשה): A woman bound for levirate marriage (shomeret yavam) who committed fornication, does not become forbidden to the yavam (surviving brother of her late husband) if he is an Israelite (non-priest). Rama: Some authorities say that she is forbidden to her partner in fornication by k'nas - rabbinic punishment (Nimukei Yosef chapter haIsha).
נתייבמה בטעות כגון ששמעה שמת בעלה ואחר כך בא אם היתה נשואתו אינה צריכה גט מהיבם (ומותרת לבעלה) אם היתה ארוסתו צריכה גט מהיבם (ואסורה לבעלה) (טור): If she consummated levirate marriage by accident, as when she heard that her husband had died, and then he appeared; If she was fully married (by nisuin) to her husband, she does not require a get (writ of divorce) from the yavam. Rama: And she is permitted to her husband (Tur). Mechaber: If she was only betrothed (by erusin) to her husband, she requires a get from the yavam. Rama: And she is forbidden to her husband.
היבם אסור בקרובות זקוקתו אפי' מתה קודם שייבם או יחלוץ בין שהוא יבם אחד בין שהם שני יבמים (ואפי' ספק אם זקוקה לו או לא אזלינן לחומרא) (טור) לפיכך אם קידש אחד מהם אחות זקוקתו אסור לו לכונסה מפני שהיא כאחות ארוסתו עד שייבם אחיו או יחלוץ לזקוקה ותפקע הזיקה וי"א דדוקא בקידשה אבל אם כנסה פקעה לה זיקה ומותר לבא עליה קודם שייבם או יחלוץ אחיו: הגה וי"א דעכשיו בזמן הזה דאיכא חרם ר"ג שלא לישא שתי נשים אם נפלה לאחד שומרת יבם אסור לישא אחרת עד שיחלוץ ליבמתו (ר"י מינץ) ודוקא שלא היתה משודכת לו כבר אבל אם היתה משודכת לו כבר מותר לכנסה (הגהות מרדכי דכתובות): The yavam is forbidden to marry any of the relations of the person he must do yibum with, even if she dies before they do yibum or chalitzah, whether he is the only one who can do yibum or there are two. Even if there is a doubt whether she is his intended yibum or not, we go according to the strict opinion (Tur). Therefore, if she engaged one of his intended yibum's sisters, he is forbidden to marry her, since she is like the sister of his fiancee, until his brother does yibum or he does chalitzah with his intended, and therefore the status of intended is lost. There are those who say that specifically engaged her, but if they married, the status of intended is removed and he is permitted to go to her before he performs yibum or his brother performs chalitzah. Rem"a: there are those who say that in our times, because of regulation of Rabeinu Gershom, that you cannot have two wives, if one became the yavam, it is forbidden to enter into another marriage until you perform chalitzah for his yevamah (R"I from Mintz). Specifically, if they were not already arranged to be married, if they were already arranged, they are allowed to marry (Hagot Mordechai Ketubot).
קידש אשה ואח"כ מת אחיו שהיה נשוי אחותה כונס את אשתו: If one betrothed a woman, and afterwards his brother, who was married to her sister, died, he brings his wife [into his house, i.e. consummates the marriage].
קידש אחות זקוקתו ואח"כ מת אחיו שהיתה ג"כ זקוקה לו ולא נשארה זקוקה אלא לזה מוציא ארוסתו בגט ואת היבמה בחליצה ואם מתה ארוסתו חוזרת היבמה להיתירה רצה חולץ רצה מייבם: One who marries a woman who is in need [of a husband because she cannot support herself], and afterwards he dies if he has a brother she will rely on him for support, and she will not remain needy rather she will [be supported] like this [with the brother], to remove [this obligation of having to be engaged to] the fiance [it is done] with a get and the brother-in-law [who has this obligation of levirite marriage, it is done] with chalitza; and if the fiance dies [during the period when they are engaged], she goes to the brother-in-law to permit her [to get married], [it must be the] desire of the woman [and it must be the] desire of the brother-in-law.