Wenn die Frau eines Mannes ins Ausland ging und sie kamen und zu ihm sagten: Ihre Frau starb, und er heiratete ihre Schwester, und dann kehrte seine Frau zurück, sie darf zu ihm zurückkehren, [denn die Verlobung der zweiten ist bedeutungslos, und er lebte mit ihr in z'nuth. Und in der Gemara heißt es (Numeri 5,13): "Und ein Mann liegt bei ihr"— ihre Lüge (ehebrecherisch) verbietet ihr (ihrem Ehemann) und nicht der ihrer Schwester.] Er darf den Angehörigen der zweiten [dh ihrer Tochter (der Schwester) heiraten, wobei entschieden wird (11: 1): "Eins kann die Verwandtschaft einer Frau heiraten, die er geschändet oder verführt hat], und die zweite ist seiner Verwandtschaft gestattet, und wenn die erste (dh seine Frau) gestorben ist, ist er der zweiten gestattet. Wenn sie zu ihm sagten: Ihre Frau ist gestorben und er heiratete ihre Schwester, und dann sagten sie zu ihm: Sie lebte (als Sie ihre Schwester heirateten) und dann starb sie, das erstere Kind ist ein Mamzer und das letztere nicht. R. Yossi sagt: Alle, die rendern für andere ungeeignet machen für sich selbst ungeeignet, und alle, die für andere nicht ungeeignet machen, machen sich nicht ungeeignet. [R. Yossi hörte die erste Tanna sagen: Es macht keinen Unterschied, ob seine Frau und sein Schwager ins Ausland gingen oder ob seine Verlobte und sein Schwager ins Ausland gingen —Wenn sie kamen und zu ihm sagten: Ihre Frau starb und Ihr Schwager starb, und er heiratete ihre Schwester, und dann kehrten seine Frau und sein Schwager zurück, die Frau seines Schwagers ist ihr verboten Ehemann, und seine eigene Frau ist ihm erlaubt. Und R. Yossi sagte zu ihm: Im Fall seiner Verlobten und seines Schwagers, wo man sagen könnte, dass es eine Bedingung in der Verlobung gab und dass seine Ehe mit ihrer Schwester eine echte war (die Bedingung nicht erfüllt), so dass sie (die zweite) eine Scheidung von ihm (derjenige, der mit der ersten verheiratet ist) verlangt, so dass nicht gesagt werden kann, dass eine verheiratete Frau ohne ein Get geht—da er sie für andere, dh für seinen Schwager, ungeeignet macht (denn wenn sie ihn mit einem Get zurücklässt, wird sie für ihren Ehemann ungeeignet), macht er seine Frau aufgrund "der Schwester von" auch für sich selbst ungeeignet seine Scheidung. " Aber wo seine Frau und sein Schwager ins Ausland gehen und er ihre Schwester heiratet, kann in diesem Fall nicht gesagt werden, dass es eine Bedingung in der Ehe gab und dass seine Ehe mit der zweiten eine echte war (wie es war) könnte von Verlobung gesagt werden), und sie (die zweite) erfordert keine Scheidung von ihm— da er nicht für andere ungeeignet macht, die Frau seines Schwagers nicht für ihn ungeeignet macht, macht er sich nicht ungeeignet, da seine Frau ihm erlaubt ist und nicht "die Schwester seiner Scheidung" ist.]
Bartenura on Mishnah Yevamot
מותרת לחזור לו – for the second betrothal is not anything, and he came upon her in prostitution, and we say in the Gemara (Tractate Yevamot 95a) (Numbers 5:13): “in that a man has had carnal relations with her [unbeknown to her husband , and she keeps secret the fact that she has defiled herself without being forced],” her carnal relations forbid her, but the carnal relations of her sister do not forbid her.
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English Explanation of Mishnah Yevamot
Introduction
This mishnah and the next discuss the ramifications of situations where a husband was told that his wife had died, and he married her sister.
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Bartenura on Mishnah Yevamot
ומותר בקרובות השניה – to marry her (i.e. second wife’s) daughter for ewe hold that one marries the outraged or seduced woman.
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English Explanation of Mishnah Yevamot
If a man’s wife had gone to a country beyond the sea and he was told, “Your wife is dead”, and he married her sister, and afterwards his wife came back, [the latter] is permitted to return to him. He is permitted to marry the relatives of the second woman, and the second woman is permitted to marry his relatives. If the first wife died he is permitted to marry the second. The man’s marriage to his wife’s sister was obviously forbidden, since one cannot marry one’s wife’s sister. However, his original wife is permitted to return to him, since the second marriage was totally invalid. By his first wife returning to him, this would not count as marrying his wife’s (his second wife’s) sister. Furthermore, since the marriage was invalid, he may marry the second wife’s relatives (for instance her daughter). This is true even if he has had sexual relations with her. She too is permitted to marry his relatives. If his first wife dies, he can now remarry the second wife. Even though he already had relations with her when she was forbidden to him, since she is now permitted to him, he may marry her.
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Bartenura on Mishnah Yevamot
רבי יוסי אומר כל שפוסל ע"י אחרים פוסל ע"י עצמו – Rabbi Yosi is the attendant of the first Tanna/teacher when he says, it makes no difference that his wife went and his brother-in-law (wife’s sister’s husband) who is the husband of his wife’s sister abroad nor whether his betrothed and his brother-in-law went and they came and said to him: “your wife died and your brother-in-law died,” and he married her sister and afterwards, his wife and his brother-in-law came; the wife of his brother-in-law is prohibited to his brother-in-law and his wife is permitted to him. And Rabbi Yosi said to him: His betrothed and his brother-in-law, for one is able to state that there was a condition in the betrothal, and this one who married her sister , married well, and requires a Jewish bill of divorce from him, so that they don’t say that a married woman goes out [from a marriage] without a Jewish bill of divorce for it invalidates her in regards to others, which are his brother-in-law, for since she left him with a Jewish bill of divorce, it invalidates her from her husband, it also invalidates her for marriage for himself and his wife is forbidden to himself because she is the sister of his divorced wife. But, where his wife and his brother-in-law went abroad and he married her sister that one is not able to say that there was condition for him in the marriage, and he married her well to this one, where it is possible to say that with regard to betrothal, one does not require a Jewish bill of divorce from him and does not invalidate [his wife] to others, for he did not invalidate the wife of his brother-in-law to his brother-in-law, he doesn’t invalidate her for himself. And his wife is permitted to him for she is not the sister of his divorced wife.
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English Explanation of Mishnah Yevamot
If he was told that his wife was dead, and he married her sister, and then he was told that she was then alive but had since died, any child born before [his first wife’s death] is a mamzer, but anyone born after [her death] is not a mamzer. This section teaches that any child he had with his wife’s sister while his wife was still alive is a mamzer, since this is a prohibited relationship, and punishable by kareth. However, children born after his original wife died are not mamzerim.
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English Explanation of Mishnah Yevamot
Rabbi Yose says: whoever disqualifies for others disqualifies for himself and whoever does not disqualify for others does not disqualify for himself. The Talmud explains that Rabbi Yose refers to a situation where Reuven was married to Leah and Moshe was married to Rachel, Leah’s sister. Leah and Moshe (Reuven’s wife and his brother-in-law) go abroad and Reuven receives a report that both of them have died. Reuven now marries Rachel, who he thinks is Moshe’s widow and his dead wife’s sister. When both Leah and Moshe come back, since Rachel is forbidden to return to Moshe (see mishnah one), Leah is forbidden to return to Reuven. The previous tanna would have held that while Rachel was forbidden to return to Moshe, Leah was permitted to return to Reuven. However, if there was a case where the woman whom he married was not forbidden to return to a previous husband, for instance she was not married or she married him (Reuven) without the permission of the court, since he does not make her forbidden to someone else, his own wife is not forbidden to return to him.
