Se ela se casou de novo por decisão de beth-din, ela o deixa e fica isenta de uma oferta. [Se um indivíduo (em oposição a uma congregação) age por decisão de beth-din, ele é isento de uma oferta (se a decisão for posteriormente considerada incorreta.)] Se ela não se casou novamente por decisão de beth-din [mas no testemunho de duas testemunhas], ela deve sair e trazer uma oferta [porque pecou sem querer. A halachá não está de acordo com esta Mishná, mas se ela se casou novamente por decisão de beth-din ou pelo testemunho de duas testemunhas, ela e seu segundo marido devem apresentar uma oferta.] Superior é o poder de beth-din, que isenta ela de uma oferta. Se beth-din determinou que ela poderia se casar novamente, e ela foi e coabitou pecaminosamente, ela deve trazer uma oferta; pois eles permitiram que ela se casasse novamente.
Bartenura on Mishnah Yevamot
ופטורה מן הקרבן – for an individual who acted according to the [errant] instruction of the Jewish court is exempt from the sacrifice.
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English Explanation of Mishnah Yevamot
Introduction
This mishnah continues to discuss the situation of a woman who was told that her husband was dead and she remarried, and then her husband returned.
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Bartenura on Mishnah Yevamot
שלא ע"פ ב"ד – but rather with two witnesses, she is a liable for a sacrifice for she errs inadvertently, but the Halakha is not like this Mishnah, but rather, whether she married by word of mouth of the Jewish court with one witnesses, whether by word of mouth of two witnesses, they are liable for a sacrifice – she and her second husband.
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English Explanation of Mishnah Yevamot
If she married with the authorization of the court, she must leave, but is exempt from bringing a sacrifice. If she married without the authorization of the court, she must leave and is liable to bring a sacrifice. The authority of the court is thus more greater in that it exempts her from the sacrifice. If she asked the court before she remarried, and they allowed her to remarry, she must leave her second husband, should her first husband return (she cannot return to her first husband either, as we saw in mishnah one). However, she is not liable to bring a sacrifice (sin offering) since she acted with the court’s permission. It is as if the court takes upon itself the responsibility for her accidentally having sinned. However, if she acted on her own without permission, she must bring a sin offering. The reason that she is able to bring a sin offering to atone for her sin is that her sin was unintentional; she didn’t know her husband was alive when she married someone else. Had she sinned intentionally, an offering would not have been effective.
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English Explanation of Mishnah Yevamot
If the court ruled that she may be married and she went and disgraced herself, she must bring a sacrifice, because the court permitted her only to marry. If the court ruled that she could remarry and she disgraced herself by marrying someone forbidden to her, for instance if she was a widow and she married the high priest, or if she was a divorcee and she remarried a priest, etc., she is liable to bring a sacrifice. When the court allowed her to remarry, the intention was a permitted marriage. By marrying someone not permitted to her, she is actually marrying on her own accord, and is therefore liable to bring a sacrifice as an unintentional sinner. Note that the sacrifice is for the adultery and not the forbidden marriage. Most forbidden marriages are not atoned for by sacrifices.
