(Mishnah): The following are burned - a man who has Bi'ah with a woman and her daughter, and a Bas Kohen [who is Mezanah].

'A man who has Bi'ah with a woman and her daughter' includes one who has Bi'ah with his daughter, his son's daughter or his daughter's daughter, or his wife's daughter or her son's daughter or her daughter's daughter.

(Gemara) Citation (Mishnah): One may marry Al (this will be explained) a woman that he raped or enticed.

Explanation: Our Mishnah means that after raping or enticing a woman, one may marry [her relative]. If one raped a woman, he is permitted to her mother. If one enticed a woman, he is permitted to her daughter.

Citation (Mishnah): One who rapes or entices Al ha'Nesu'ah is liable.

Explanation (R. Yochanan): The Mishnah means that [his first relation] was in the way of Nisu'in. If he married a woman, [even if he later divorced her or she died] and later he raped her mother he is liable. If he married a woman, and later he enticed her daughter he is liable. (He is liable for raping or enticing either. R. Yochanan merely gave one example of each.)

(R. Lazar): Sumchus and R. Yochanan ben Nuri taught one matter (the same Chidush). A Mishnah there teaches that if one slaughtered an animal, and then its daughter's daughter, and then he slaughtered its daughter, he receives 40 lashes. Sumchus says in the name of R. Meir, he receives 80 lashes. (It is as if he transgressed Oso v'Es Beno twice, for the last animal was the daughter of the first and the mother of the second.)

Citation (Mishnah - R. Yochanan ben Nuri): If Ploni has Bi'ah with his mother-in-law (Leah), he is liable for her for his mother-in-law, the mother of his mother-in-law and the mother of his father-in-law (if he also married Leah's granddaughters from her son and from a daughter other than Ploni's wife).

Chachamim (to R. Yochanan ben Nuri): All three of them are due to one Isur (Ishah u'Bitah. Therefore, he is liable only once.)

(R. Yudah bar Pazi citing R. Yochanan): Sumchus agrees in the first case (if one slaughtered two children of an animal, and then slaughtered their mother, he is liable only once, for both are Oso v'Es Beno. He argues only in the Seifa, and obligates for Oso v'Es Beno and Beno v'Oso.)

A Beraisa says that also the Reisha is an argument (Sumchus obligates twice even in the Reisha).

What is the reason of R. Yochanan (ben Nuri)? Just like a woman and her daughter and [a woman and] her daughter's daughter are two Lavim, also a woman and her son's daughter and [a woman and] her daughter's daughter are two Lavim.

What is the Rabanan's reason (to obligate only once)? Just like [a woman and] her son's daughter and her daughter's daughter are one Lav, also a woman and her daughter and her son's daughter and her daughter's daughter are one Lav.

It says "Ervas Ishah u'Vitah Lo Segaleh", and it says "v'Ish Asher Yikach Es Ishah v'Es Imah Zimah Hi." Regarding all [other] Arayos it says Shechivah, and here it says Lekichah, to teach that one is liable for the second only if the first was married to him.

Note: For every relative, the Lav (in Acharei Mos) forbids Giluy Ervah. The Onesh (in Kedoshim) for almost all Arayos mentions Shechivah or Giluy Ervah. For some, it [also] says Lekichah. The Gemara will discuss the reason for each place it says Lekichah.

Question: Perhaps [this rather teaches that] one is liable [for the second] only through Nisu'in (marriage)!

Answer: We learned that Kidushin does not take effect on Arayos.

Question: It says "Lo Yikach Ish Es Eshes Aviv v'Lo Yegaleh Es Kenaf Aviv"! Does the verse come to teach that one is permitted to her before she married his father?! (Surely we do not need a verse for this! This question is not answered.)

Question: It says "v'Ish Asher Yikach Es Eshes Achiv" - does it come to teach that one is permitted to her before she married his brother?!

Answer: It teaches that she is permitted through Yibum.

Question: It says "v'Ishah El Achosah Lo Sikach" - does it come to teach that one is permitted to her before he married her sister?! (Startting with the question from Eshes Av, we explained like HAGAHOS R. DINAR.)

Answer: It teaches [that she is permitted] after her sister dies.

Question: It says "v'Ish Asher Yikach Es Achoso Bas Aviv Oh Vas Imo v'Ra'ah Es Ervasah v'Hi Sir'eh Es Ervaso Chesed Hu"!

Answer: [This is] lest you say [how could] Kayin marry his sister, and Hevel marry his sister? I (Hash-m) did a Chesed with the first [people and permitted this,] in order that the world be built through them - "Amarti Olam Chesed Yibaneh."

Question: It says "Almanah u'Gerushah v'Chalalah Zonah Es Eleh Lo Yikach"!

Answer: This comes to teach that if he was Mekadesh her, Kidushin takes effect on her.

(Rav Huna): Until now, we learned about one's granddaughter through Nisu'in. What is the source for one's granddaughter through rape [or enticement]?

Answer (Rav Huna): It says "Ervas Bas Bincha Oh Bas Bitecha Lo Segaleh Ervasan." What does this discuss? If [it is his granddaughters] through Nisu'in, this was already taught (they are his wife's granddaughters)! Rather, if it is not needed for Nisu'in, use it to teach about [granddaughters through] rape.

Question: This teaches about his granddaughter. What is the source for his daughter?

Answer #1 (Rav): If one is warned about his daughter's daughter, all the more so for his daughter! If one is Chayav Kares for his daughter's daughter, all the more so for his daughter! (Even though we do not punish based on a Kal v'Chomer, here it is a Giluy Milsa. A granddaughter is liable only because she is a relative of the daughter! - KORBAN HA'EDAH. Another answer is brought on the next Amud.)

Question: What is the source for Sereifah?

Answer (Chizkiyah - Beraisa): "U"Vas Ish Kohen Ki Sechel Liznos [Es Aviha]" - why does it say Ish? This includes one who had Bi'ah with his daughter from rape. ("Bas Ish" hints that she is not from his wife. He is burned. "Liznos Es Aviha" teaches that she was Mezanah with her father.)

(Rav Huna): We learn all of them [taught in our Mishnah] from here - "Ervas Ishah u'Vitah Lo Segaleh [She'erah Henah Zimah Hi]", and it says "v'Ish Asher Yikach Es Ishah v'Es Imah Zimah Hi" - we learn from a Gezeirah Shavah "Zimah-Zimah";

Just like below it is three generations (the Torah forbids even granddaughters of one's wife), also above three generations [are forbidden]. Just like a Lav forbids generations below, also generations above.

Just like above it is [forbidden] through Nisu'in, also below it is through Nisu'in. Just like above they are burned, also below they are burned.

Just like below the daughter of a male is like the daughter of a female, also above the mother of a male (his father-in-law) is like the daughter of a female (his mother-in-law).

Question #1: According to R. Meir - R. Meir says that a Gezeirah Shavah is like the place that it comes from (Dun Minah u'Minah, i.e. we learn all laws like the source) what is the source of Sereifah for the third generation above? (The Torah wrote only two generations above!)

Question #2: And according to Rabanan, who say that a Gezeirah Shavah is like is said there (Dun Minah u'Minah, i.e. we learn just one matter like the source, and the rest is like the law of the matter being learned) what is the source of a Lav for the third generation above?

Question #3: According to both Rabanan and R. Meir, what is the source for Sereifah for the third generation below?

Answer (R. Yosi): Since it is written "Zimah-Zimah", it is as if all are written here [and here. We explained the Sugya like RIDVAZ.)