Talmud for Yevamot 41:3
לימא תיהוי נמי תיובתא דר"ל אמר לך ר"ל כי אמינא אנא היכא דמקיימי מצוה אבל הכא חליצה במקום ייבום לאו מצוה היא
had intercourse [with any of the forbidden women] they acquire [her as wife]!<span class="x" onmousemove="('comment',' V. supra p. 121, n. 12. ');"><sup>6</sup></span> -This is indeed a refutation. May this<span class="x" onmousemove="('comment',' The Baraitha cited. ');"><sup>7</sup></span> be assumed to provide a refutation of the view of Resh Lakish also?<span class="x" onmousemove="('comment',' Who stated (supra 20b) that whenever it is possible to observe the positive, as well as the negative precept, the rule of the abrogation of the one by the other is not to be applied. ');"><sup>8</sup></span>
Jerusalem Talmud Yevamot
How can one prove secondary prohibitions? Rebbi Ḥuna said: “These86Lev. 18:27, כִּי אֶת־כָּל־הַתּוֹעֵבוֹת הָאֵל “all these abominations”, these should have been written הָאֵלֶּה; the short form is taken as a hint of the root אל “power” (the meaning of the word commonly but wrongly translated as “God”).”, the strong ones. This implies that there are weaker ones87In the Babli, 21a, the argument is in the name of Rava.. The following are the secondary prohibitions88Babli 21a, Tosephta 3:1 (parallels the Babli in content and the Yerushalmi in language), Derekh Ereṣ Rabba 1, extended to contain most of the next paragraph.: His paternal grandmother and his maternal grandmother, his paternal grandfather’s wife and his maternal grandfathers wife, his grandson’s wife whether from son or daughter, the wife of his mother’s brother and the wife of his father’s maternal brother.
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