Jeśli mędrzec zabronił kobiecie składać mężowi przysięgę [jeśli przysięgła, że nie będzie czerpać przyjemności z jej męża, a on nie zwolnił jej z jej ślubu, a ona przyszła do mędrca, aby ją z tego zwolnić, a on uczynił to nie znaleźć „okazji do żalu” (tj. rozgrzeszenia jej przysięgi)], on (mędrzec) nie może jej poślubić [ponieważ jest podejrzany (o to, że próbuje ją poślubić)]. Jeśli wykonywała przed nim miun lub chalitzah, może ją poślubić, ponieważ jest betdinem. [To znaczy, że ten mędrzec nie przewodniczył samodzielnie miun lub chalitzah, do tego potrzeba dwóch lub trzech, więc nie jest podejrzany. Ale jeden ekspert wystarczy do rozgrzeszenia ślubów.] I wszyscy oni [mędrzec i ten, który przyniósł potomstwo, i ten, który zeznał, aby kobieta mogła wyjść za mąż, o którym dowiedzieliśmy się, że nie mogą jej poślubić], jeśli mieli żony [w tamtym czasie] i umarli, [potem] wolno im się z nimi ożenić [w takim przypadku nie ma „podejrzeń”]. I wszystkie [te kobiety], które były zamężne z innymi osobami [gdy mędrzec jej zabronił lub gdy świadek zeznał, że jej mąż umarł] i były rozwiedzione lub owdowiałe [po drugim mężu], mogą je poślubić [ mędrzec lub ten, który przyniósł zdobycz]. I wszyscy oni są dozwoleni synom lub braciom [tych, którzy im na to pozwolili, zakazując ich tylko samym zezwalającym; bo nikt nie grzeszy za swego syna lub brata. I wszyscy ci, o których powiedziano: „Nie może jej poślubić”— jeśli ją poślubi, nie będzie musiał jej odsyłać —z wyjątkiem osoby podejrzanej o cudzołóstwo, w którym to przypadku, jeśli bet-din odebrał ją mężowi na podstawie zeznań i wyraźnych dowodów, nawet gdyby ją poślubił, musi ją odesłać. A gdyby byli świadkowie tylko czegoś sugestywnego, na przykład wychodzącego mężczyzny i kobiety opasanej w sinar (rodzaj przepaski) lub wychodzącego mężczyzny i kobiety wstającej z łóżka i tym podobnych—jeśli ją poślubi, nie będzie musiał jej odsyłać. A jeśli po przybyciu takich świadków, relacja została nadana i nie ustała po półtora dnia— jeśli ją poślubi, musi ją odesłać (chyba że miał od niej dzieci, w którym to przypadku nie odsyła jej, aby nie rzucać podejrzeń na jego dzieci).]
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.
