Wenn er ein Get gab und ein Ma'amar machte, benötigt sie ein Get und eine Chalitzah. [Denn das Get schiebt sich ein wenig weg (die Verknüpfung) und geht ein wenig weg, und der Ma'amar erwirbt, was das Get übrig hat. Daher benötigt sie ein Get für seine Ma'amar und Chalitzah für seine (Yibum) -Verbindung.] Wenn er ein Get gab und mit ihr zusammenlebte, benötigt sie ein Get und Chalitzah. [Er darf nicht bei ihr bleiben, denn von der Zeit an, als er ihr das Get gab, erhält "wer nicht bauen würde", so dass sie ein Get für sein Zusammenleben und Chalitzah für seine Verbindung benötigt.] Wenn er ihr ein Get und Chalitzah gab Nach Chalitzah gibt es nichts. [Diese Mischna steht im Einklang mit R. Akiva, der sagt, dass Verlobung nicht mit denen zustande kommt, die durch ein negatives Gebot verboten sind. Aber das ist nicht die Halacha. Die Halacha stimmt mit den Weisen überein, die sagen, dass es etwas nach der Chalitzah gibt, so dass sie, wenn er sie nach der Chalitzah verlobt, eine Erlaubnis von ihm verlangt.] Wenn er ihr die Chalitzah gab und eine Ma'amar machte, oder (wenn er gab ihr Chalitzah und gab ihr dann ein Get oder lebte mit ihr zusammen, oder wenn er mit ihr zusammenlebte und ihr eine Ma'amar gab, oder (wenn er mit ihr zusammenlebte) und dann gab er ihr ein Get oder Chalitzah—Nach Chalitzah gibt es nichts. Dies ist sowohl im Fall von einem Yevamah zu einem Yavam als auch im Fall von zwei Yevamoth zu einem Yavam so. [Sie sind insofern gleich, als es etwas nach dem ersten Get oder nach dem ersten Ma'amar gibt; und es gibt nichts nach dem anfänglichen Zusammenleben oder nach der Chalitzah.]
Bartenura on Mishnah Yevamot
נתן גט ועשה בה מאמר צריכה גט וחליצה – that the Jewish bill of divorce supersedes part [of the marriage] and retains part, and the statement [of intention of marriage by a levir] acquires the remnant of the Jewish bill of divorce, therefore, she requires a Jewish bill of divorce for his (i.e., the levir’s) statement [of intention] and Halitzah for the levirate connection.
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English Explanation of Mishnah Yevamot
If the yavam gave her a get and then ma’amar, she needs [another] get and halitzah. As we learned above, only halitzah exempts the yevamah from her requirement for yibbum. When the yavam gave her a get, her ties to him were not completely severed. The only effect was that it was subsequently forbidden for him to have yibbum with her. When he then does ma’amar with her, she now requires another get in order to sever the ties created by this ma’amar. Finally, she still requires halitzah to sever the ties created by the need for yibbum.
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Bartenura on Mishnah Yevamot
נתן גט ובעל – it is prohibited to sustain her [in marriage] since from the time that he gave a Jewish bill of divorce , he fulfills, regarding her (Deuteronomy 25:9): “who will not build up [his brother’s house],” and she requires a Jeiwsh bill of divorce for his coition and Halitzah for the levirate connection.
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English Explanation of Mishnah Yevamot
If he gave her a get and then had intercourse with her, she needs [another] get and halitzah. In this case, after giving her the get, he has intercourse with her. This intercourse was forbidden, since she had already received a get. Therefore, since this was forbidden, it does not count as an act of yibbum. However, the mishnah teaches that it still has enough power to obligate him to give her another get, to sever the ties created by the intercourse [intercourse is one of the three means by which betrothals are contracted]. Finally, she still requires halitzah to sever the ties created by the need for yibbum.
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Bartenura on Mishnah Yevamot
אין לאחר חליצה כלום – This Mishnah is according to Rabbi Akiva, who stated, that Kiddushin/betrothal does not take effect with those who a liable for negative commandments, but it is not the Halakha. Rather, the Halakha is according to the Sages who state that there is nothing after Halitzah, and if he betrothed her after Halitzah, she requires from him a Jewish bill of divorce.
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English Explanation of Mishnah Yevamot
If he gave her a get and then did halitzah, there is nothing after halitzah. Here the mishnah teaches that once he has performed halitzah, she is totally free and there is no longer anything preventing her from marrying anyone else.
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Bartenura on Mishnah Yevamot
אחד יבמה אחת ליבם אחד ואחד שתי יבמות ליבם אחד – they are both equivalent for there is after the first Jewish bill of divorce or after the first statement [of intention of the Levir] nothing, but after the coition at the beginning, there is nothing, and there is nothing after Halitzah.
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English Explanation of Mishnah Yevamot
If the yavam did halitzah and then he did ma’amar or gave her a get, or had intercourse with her; Or if he had intercourse with her and then did ma’amar, or gave her a get, or did halitzah, there is nothing after halitzah. The first part of this section teaches that once he does halitzah, whatever he does afterwards, be it give her ma’amar, a get or have intercourse, does not count for anything. The halitzah severs all ties and anything done afterwards is inconsequential. The second part of this section teaches that just as there is no validity to anything after halitzah, so too there is no validity to anything after yibbum. For instance, were he to do halitzah after having already performed yibbum, the halitzah would be inconsequential. Of course, if he gives her a get after having done yibbum she is a divorcee, as is any wife who receives a divorce. The mishnah intends only to teach that yibbum turns a yevamah into a full wife and halitzah totally exempts her from any subsequent need for yibbum.
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English Explanation of Mishnah Yevamot
[And the law is the same] whether there is one yevamah to one yavam or two yevamoth to one yavam. With regard to all the combinations that we have been learning in the previous mishnayoth, it matters not whether they were done by one yavam with one yevamah or with two different yevamoth. The general rule is always true: there is “something” after a get and after ma’amar, and after halitzah and yibbum there is nothing. The following mishnayoth will continue to explain these complex possibilities.
