Mesorat%20hashas for Yevamot 2:10

הֶחָכָם שֶׁאָסַר אֶת הָאִשָּׁה בְּנֶדֶר עַל בַּעְלָהּ, הֲרֵי זֶה לֹא יִשָּׂאֶנָּה. מֵאֲנָה, אוֹ שֶׁחָלְצָה בְפָנָיו, יִשָּׂאֶנָּה, מִפְּנֵי שֶׁהוּא בֵית דִּין. וְכֻלָּן שֶׁהָיוּ לָהֶם נָשִׁים, וָמֵתוּ, מֻתָּרוֹת לִנָּשֵׂא לָהֶם. וְכֻלָּן שֶׁנִּשְּׂאוּ לַאֲחֵרִים וְנִתְגָּרְשׁוּ אוֹ שֶׁנִּתְאַלְמְנוּ, מֻתָּרוֹת לִנָּשֵׂא לָהֶן. וְכֻלָּן מֻתָּרוֹת לִבְנֵיהֶם אוֹ לַאֲחֵיהֶן:

If a sage forbade a woman to her husband because of a vow [If she vowed to derive no enjoyment from her husband, and he did not absolve her of her vow, and she came to a sage to absolve her of it, and he did not find "an opening for regret" (i.e., for absolution of her vow)], he (the sage) may not marry her [because he is suspect (of contriving to marry her)]. If she performed miun or chalitzah before him, he may marry her because he is a beth-din. [That is, this sage did not preside over miun or chalitzah by himself, two or three being required for this, so that he is not suspect. But one expert suffices for the absolution of vows.] And all of them [the sage, and one who brought a get, and one who testified to enable a woman to marry, concerning whom we learned that they may not marry her], if they had wives [at the time] and they died, they are [thereafter] permitted to marry them, [there being no "suspicion" in such an instance]. And all [these women] who were married to others [when the sage forbade her, or when the witness testified that her husband had died], and they were divorced or widowed [ from their second husbands], they are permitted to marry them [the sage or the one who brought the get]. And they are all permitted to the sons or the brothers [of those who permitted them, being forbidden only to the permitters themselves; for one does not sin on behalf of his son or his brother. And all of these concerning whom it is stated "He may not marry her" — if he did marry her, he need not send her away — with the exception of one who is suspected of adultery, in which instance, if beth-din took her from her husband on the basis of testimony and clear evidence, even if he did marry her, he must send her away. And if there were witnesses only to something suggestive, such as the man leaving and the woman girt in a sinar (a kind of breech-cloth) or the man leaving and the woman rising from her bed, and the like — if he married her, he need not send her away. And if after such witnesses came, the report were broadcast and did not cease after a day and a half — if he married her, he must send her away (unless he had children from her, in which instance he does not send her away, so that suspicion not be cast upon his children).]

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