Se ele deu um get e fez um ma'amar, ela exige um get e chalitzah. [Pois o impulso empurra um pouco (a ligação) e deixa um pouco, e o ma'amar adquire o que o ganho restou. Portanto, ela exige um ganho pelo ma'amar e chalitzah pelo vínculo (yibum).] Se ele deu um get e coabitou com ela, ela exige um get e chalitzah. [Ele pode não ficar com ela, pois, a partir do momento em que deu a ela ", quem não construiria" obtém, de modo que ela exige uma concessão para sua coabitação e chalitza para sua ligação.] Se ele lhe desse uma oferta e chalitza , não há nada depois da chalitzah. [Esta Mishnah está de acordo com R. Akiva, que diz que o noivado não é obtido com aqueles interditados por mandamentos negativos. Mas essa não é a halachá. A halachá está de acordo com os sábios, que dizem que há algo depois da chalitzah, de modo que, se ele a desposa após a chalitzah, ela exige dele uma ajuda.] Se ele a deu chalitzah e fez um ma'amar, ou (se ele deu a ela chalitzah e então) deu a ela um get ou coabitou com ela, ou se ele coabitou com ela e deu a ela um ma'amar, ou (se ele coabitou com ela) e então ele deu a ela um get ou chalitzah—não há nada depois da chalitzah. Isso ocorre tanto no caso de um yevamah para um yavam quanto no caso de dois yevamoth para um yavam. [Eles são os mesmos, pois há algo após o primeiro get ou após o primeiro ma'amar; e não há nada após a coabitação inicial ou após a chalitzah.]
Bartenura on Mishnah Yevamot
נתן גט ועשה בה מאמר צריכה גט וחליצה – that the Jewish bill of divorce supersedes part [of the marriage] and retains part, and the statement [of intention of marriage by a levir] acquires the remnant of the Jewish bill of divorce, therefore, she requires a Jewish bill of divorce for his (i.e., the levir’s) statement [of intention] and Halitzah for the levirate connection.
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English Explanation of Mishnah Yevamot
If the yavam gave her a get and then ma’amar, she needs [another] get and halitzah. As we learned above, only halitzah exempts the yevamah from her requirement for yibbum. When the yavam gave her a get, her ties to him were not completely severed. The only effect was that it was subsequently forbidden for him to have yibbum with her. When he then does ma’amar with her, she now requires another get in order to sever the ties created by this ma’amar. Finally, she still requires halitzah to sever the ties created by the need for yibbum.
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Bartenura on Mishnah Yevamot
נתן גט ובעל – it is prohibited to sustain her [in marriage] since from the time that he gave a Jewish bill of divorce , he fulfills, regarding her (Deuteronomy 25:9): “who will not build up [his brother’s house],” and she requires a Jeiwsh bill of divorce for his coition and Halitzah for the levirate connection.
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English Explanation of Mishnah Yevamot
If he gave her a get and then had intercourse with her, she needs [another] get and halitzah. In this case, after giving her the get, he has intercourse with her. This intercourse was forbidden, since she had already received a get. Therefore, since this was forbidden, it does not count as an act of yibbum. However, the mishnah teaches that it still has enough power to obligate him to give her another get, to sever the ties created by the intercourse [intercourse is one of the three means by which betrothals are contracted]. Finally, she still requires halitzah to sever the ties created by the need for yibbum.
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Bartenura on Mishnah Yevamot
אין לאחר חליצה כלום – This Mishnah is according to Rabbi Akiva, who stated, that Kiddushin/betrothal does not take effect with those who a liable for negative commandments, but it is not the Halakha. Rather, the Halakha is according to the Sages who state that there is nothing after Halitzah, and if he betrothed her after Halitzah, she requires from him a Jewish bill of divorce.
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English Explanation of Mishnah Yevamot
If he gave her a get and then did halitzah, there is nothing after halitzah. Here the mishnah teaches that once he has performed halitzah, she is totally free and there is no longer anything preventing her from marrying anyone else.
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Bartenura on Mishnah Yevamot
אחד יבמה אחת ליבם אחד ואחד שתי יבמות ליבם אחד – they are both equivalent for there is after the first Jewish bill of divorce or after the first statement [of intention of the Levir] nothing, but after the coition at the beginning, there is nothing, and there is nothing after Halitzah.
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English Explanation of Mishnah Yevamot
If the yavam did halitzah and then he did ma’amar or gave her a get, or had intercourse with her; Or if he had intercourse with her and then did ma’amar, or gave her a get, or did halitzah, there is nothing after halitzah. The first part of this section teaches that once he does halitzah, whatever he does afterwards, be it give her ma’amar, a get or have intercourse, does not count for anything. The halitzah severs all ties and anything done afterwards is inconsequential. The second part of this section teaches that just as there is no validity to anything after halitzah, so too there is no validity to anything after yibbum. For instance, were he to do halitzah after having already performed yibbum, the halitzah would be inconsequential. Of course, if he gives her a get after having done yibbum she is a divorcee, as is any wife who receives a divorce. The mishnah intends only to teach that yibbum turns a yevamah into a full wife and halitzah totally exempts her from any subsequent need for yibbum.
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English Explanation of Mishnah Yevamot
[And the law is the same] whether there is one yevamah to one yavam or two yevamoth to one yavam. With regard to all the combinations that we have been learning in the previous mishnayoth, it matters not whether they were done by one yavam with one yevamah or with two different yevamoth. The general rule is always true: there is “something” after a get and after ma’amar, and after halitzah and yibbum there is nothing. The following mishnayoth will continue to explain these complex possibilities.
