Si un sabio le prohibió a una mujer a su marido por un voto [Si ella prometió no disfrutar de su marido, y él no la absolvió de su voto, y ella acudió a un sabio para absolverla, y él lo hizo no encuentra "una oportunidad para el arrepentimiento" (es decir, para la absolución de su voto)], él (el sabio) no puede casarse con ella [porque es sospechoso (de lograr casarse con ella)]. Si ella realizó miun o chalitzah antes que él, él puede casarse con ella porque es un beth-din. [Es decir, este sabio no presidió miun o chalitzah solo, se requieren dos o tres para esto, por lo que no es sospechoso. Pero un experto es suficiente para la absolución de los votos.] Y todos ellos [el sabio, y el que trajo un get, y el que testificó para permitir que una mujer se case, con respecto a quién supimos que no pueden casarse con ella], si tenían esposas [en ese momento] y murieron, se les permite [a partir de entonces] casarse con ellas, [no hay "sospecha" en tal caso]. Y todas [estas mujeres] que estaban casadas con otros [cuando el sabio se lo prohibió, o cuando el testigo testificó que su esposo había muerto], y se divorciaron o enviudaron [de sus segundos esposos], se les permite casarse con ellas [ el sabio o el que trajo el get]. Y todos están permitidos para los hijos o los hermanos [de aquellos que los permitieron, estando prohibidos solo para los propios permisos; porque uno no peca en nombre de su hijo o su hermano. Y todo esto con respecto a quien se dice "No puede casarse con ella"— si se casara con ella, no necesita enviarla lejos —con la excepción de una persona sospechosa de adulterio, en cuyo caso, si Beth-din se la quitó a su marido sobre la base de un testimonio y pruebas claras, incluso si se casara con ella, debe enviarla lejos. Y si hubiera testigos solo de algo sugerente, como el hombre que se va y la mujer ceñida en un sinar (una especie de calzón) o el hombre que se va y la mujer que se levanta de la cama, y cosas por el estilo.—si se casa con ella, no necesita enviarla lejos. Y si después de que llegaran tales testigos, el informe se transmitió y no cesó después de un día y medio— si se casa con ella, debe enviarla lejos (a menos que tenga hijos de ella, en cuyo caso no la envía lejos, para que no se sospeche de sus hijos).]
Bartenura on Mishnah Yevamot
בנדר – she took a vow refusing any benefit/favor from her husband and he did not and he did not invalidate it and she came to a Sage to release her and he did not find an opening for regret for a vow made under misapprehension.
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English Explanation of Mishnah Yevamot
Introduction
Mishnah ten is a continuation of mishnah nine.
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Bartenura on Mishnah Yevamot
לא ישאנה – because of suspicion.
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English Explanation of Mishnah Yevamot
A sage who has pronounced a woman forbidden to her husband because of a vow must not marry her himself. If, however, a woman made a declaration of refusal or performed halitzah in his presence, he may marry her, since he [is part of a] court. If any of these had wives who [subsequently] died, [the other women] are permitted to marry them. If [the women] were married to others and were [subsequently] divorced, or widowed, they may be married to these. They are permitted to their sons or brothers. The sage may not marry the woman whom he has declared forbidden to her husband due to a vow. This could happen if the woman vowed to receive no benefit from her husband, and then came in front of the sage to release her vow (we will learn how a vow is released in tractate Nedarim). If the sage could not find an opening to release the vow, then the woman remains forbidden to her husband. The sage may not marry her lest he did not search hard to find a way to release the vow because he wanted to marry the woman himself. However, if a woman performs the declaration of refusal (an annulment of marriage made by a woman upon reaching majority in a case where her marriage was contracted by her brother or mother) or halitzah in front of a sage, that sage may still marry her. In this situation he is part of a court, and we are not suspicious of courts. Furthermore, with a court, if he wanted to illegally accept her declaration of refusal or halitzah just so that he could marry her, he would have to get the rest of the court to agree. Since this would not be so simple, we are not suspicious and he may marry her.
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Bartenura on Mishnah Yevamot
שהוא ב"ד – meaning to say, a woman’s protest against a marriage contracted during her minority and Halitzah – this Sage did not do as an individual because we hold that Halitzah and a woman’s protest against a marriage contracted during her minority [we require a court] of two or three we don’t suspect, but the release from vows [is performed] by an expert individual.
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English Explanation of Mishnah Yevamot
This section places certain limits on the preceding laws in this mishnah and the previous one. If these men, who testified and thereby allowed the woman to be freed from her husband (the one who brought the get, or the one who testified about the husband’s death or the sage who did not release the vow), had other wives at the time, then they may later, after their current wives die, marry these other women. Since at the time of their testimony there is little chance that they would marry the woman about whom they are testifying, they are not suspected of lying. Note that this mishnah assumes that bigamy is not common, even though it is permitted. Furthermore, if these women subsequently marry other men and then are again divorced or widowed, they may marry the men who testified in order to “free” them from their previous marriage. The fact that they married someone else first, means that the original testimony did not directly allow them to marry the one who brought the get, testified about the death or did not release the vow. The step in between gets rid of the suspicion that they were lying. Finally, these women may marry the children or brother of these men. While we suspect that one may lie in order to free a woman for himself, we do not have such suspicions for his son or brother.
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Bartenura on Mishnah Yevamot
וכולן – the Sage and he person bringing a Jewish bill of divorce and a person testifying about a woman to [be allowed] to marry her, as are taught about in the Mishnah, he should not take her in marriage if he had wives at the time of the action but if they died afterwards, they (i.e., the women) are permitted to marry them for now there is no suspicion.
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Bartenura on Mishnah Yevamot
וכולן – these women.
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Bartenura on Mishnah Yevamot
שנישאו לאחרים – that the Sage forbade or to the witness or to the person who brings the Jewish bill of divorce [from abroad].
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Bartenura on Mishnah Yevamot
וכולן מותרות לבניהם ולאחיהן – of these who permit them and they are not forbidden other than to them alone, for a man does not sin for his son or for his brothers, and all those that we mentioned, one should not marry, and if he married, he should not remove/divorce except for the where there is a claim that she I s married woman, for if the Jewish court removed her from her husband with witness and clear proof, even if he married her, he should remove/divorce her. But if witnesses came regarding an ugly matter alone, such as that they saw a man going out and she is wearing [only] a petticoat/breech-cloth (and Ezra, according to Talmud Bava Kamma 82a ordained that a woman must wear such clothing as a matter of chastity), or a man goes out and she is standing on top of the bed and similar kinds of things, if he married her, he cannot remove/divorce her, and if after the witnesses about an ugly matter came and a rumor went out and didn’t cease for the rumor stood for a day-and-a-half, if he married her, he should divorce her, other than if they had children from her, for then, he doesn’t remove her in order to not to cast aspersion upon his children.
