Yerushalmi Kiddushin 3:9 ירושלמי קידושין ג׳:ט׳

MISHNAH: If somebody has two groups of daughters from two wives and he says, I preliminarily married off my older daughter, but he does not know¹⁹⁶When he took the money or signed the contract, he did not mention her name and now he does not remember which girl he had in mind when he contracted the marriage. whether the oldest of the older ones, or the oldest of the younger ones, or the youngest of the older ones who is older than the oldest of the younger ones, all are forbidden¹⁹⁷They are forbidden to marry. None of them can marry an outsider for she may already be married. She cannot marry the man her father contracted with for he may be her sister's husband. That man has to write a separate bill of divorce for every girl. except the youngest of the younger ones, the words of Rebbi Meïr. Rebbi Yose says, all are permitted except the oldest of the older ones¹⁹⁸Since only she is unequivocally determined by the predicate "old".. I preliminarily married off my younger daughter, but he does not know whether the youngest of the younger ones, or the youngest of the older ones, or the oldest of the younger ones who is younger than the youngest of the older ones, all are forbidden except the oldest of the older ones, the words of Rebbi Meïr. Rebbi Yose says, all are permitted except the youngest of the younger ones.

HALAKHAH: “If somebody has two groups of daughters,” etc. Rav Ḥama said, two of two²¹⁸Even R. Meïr will agree that if one wife has more than two daughters, the intermediate ones will neither be called “old” or “young” but be specified by name. Therefore, the whole disagreement is about a man who has two daughters each from two wives.. Rebbi Jacob bar Aḥa said, for example I, who have two of two. The Mishnah [speaks of] him who has two groups of daughters from two wives, but if he has only one group and he said, the older, he married off only the oldest; if he said, the younger, he married off only the youngest.

²¹⁹This is essentially Nedarim, Halakhah 8:3 (Notes 36–45). In G, the entire reference to this text seems to have been in one missing line. There, we have stated: “ ‘Until before Passover’, Rebbi Meïr says, until it comes, Rebbi Yose says, until it passed.” Rebbi Jeremiah asked before Rebbi Ze‘ira: The opinion of Rebbi Meïr seems inverted; the opinion of Rebbi Yose seems to be inverted. The opinion of Rebbi Yose seems inverted: There, he says “until all the elder possibilities are exhausted, until all the younger possibilities are exhausted,” and here, he says so? He said to him: Since Ben Azai and Ben Zoma died, the perseverers disappeared; no perseverer was there until Jeremiah appeared. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, said, why does he needle him? Did not great mountains find this difficult, did not Rebbi Eleazar already ask before Rebbi Joḥanan, does not the opinion of Rebbi Meïr seem to be inverted? He said to him, it is not inverted, the Mishnah is inverted, for in the House of Rebbi they stated: “ ‘Until before Passover’, Rebbi Meïr says, until it passed, Rebbi Yose says, until it comes.” He said: We ask “until before”, and you say so? He said to him, this is a Nabatean expression, “much before Passover”. Rebbi Abin said, everybody agrees that he is permitted on Passover⁴⁶Ex. 21:21, the verse which exempts the owner from prosecution if the slave lives for 24 hours. “His money” indicates ownership.. Where do they disagree? The day before Passover. One of them says, until it passed, the other until it comes.