Se un saggio proibiva una donna a suo marito a causa di un voto [Se giurò di non trarre alcun godimento da suo marito, e lui non la assolse dal suo voto, e andò da un saggio a assolverla da essa, e lui fece non trovare "un'apertura per il rimpianto" (cioè, per l'assoluzione del suo voto)], lui (il saggio) potrebbe non sposarla [perché è sospetto (di sforzarsi di sposarla)]. Se lei eseguisse il mio o chalitza prima di lui, potrebbe sposarla perché è un coro. [Cioè, questo saggio non ha presieduto da solo il miun o il chalitzah, ne sono necessari due o tre, quindi non è sospettato. Ma un esperto è sufficiente per l'assoluzione dei voti.] E tutti [il saggio, e uno che ha portato un guadagno, e uno che ha testimoniato per consentire a una donna di sposarsi, riguardo alla quale abbiamo appreso che potrebbero non sposarla], se avevano delle mogli [al momento] e sono morte, [loro sono] autorizzati a sposarle, [non essendoci "sospetti" in tal caso]. E tutte [queste donne] che erano sposate con altri [quando il saggio le proibiva, o quando il testimone ha testimoniato che suo marito era morto], ed erano divorziate o vedove [dai loro secondi mariti], hanno il permesso di sposarle [ il saggio o colui che ha portato il get]. E sono tutti permessi ai figli o ai fratelli [di quelli che li hanno autorizzati, essendo vietati solo ai permissori stessi; poiché uno non pecca per suo figlio o suo fratello. E tutto ciò che riguarda chi afferma "Potrebbe non sposarla"— se l'avesse sposata, non avrebbe dovuto mandarla via —con l'eccezione di chi è sospettato di adulterio, nel qual caso, se beth-din l'ha presa dal marito sulla base di testimonianze e prove chiare, anche se l'avesse sposata, doveva mandarla via. E se c'erano testimoni solo di qualcosa di suggestivo, come l'uomo che se ne andava e la donna si crogiolava in un sinar (una specie di stoffa da ginnastica) o l'uomo che se ne andava e la donna che si alzava dal suo letto, e simili—se l'avesse sposata, non avrebbe dovuto mandarla via. E se dopo tali testimoni arrivasse, il rapporto sarebbe stato trasmesso e non sarebbe cessato dopo un giorno e mezzo— se l'ha sposata, deve mandarla via (a meno che non abbia avuto figli da lei, nel qual caso non la manda via, in modo che il sospetto non sia proiettato sui suoi figli).]
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.
