Если кто-то разводится с женщиной и забирает ее обратно, ей разрешают явам. [И мы не говорим, что первоначальный брак приводит к падению йевамы перед явом, и с того момента, как его брат развелся с ней, ему запрещено, как «жене его брата», будучи разведенным братом.] Р. Элиэзер запрещает ей [постановление против всего этого по причине «сироты при жизни ее отца», в отношении которой позже в нашей Мишне говорится, что она считается разведенной даже по мнению раввинов. Галаха не соответствует Р. Элиэзеру.] Точно так же, если кто-то развелся с сиротой и забрал ее обратно, ей разрешили явам. Р. Элиэзер запрещает ей. Несовершеннолетний, обрученный отцом и разведенный, похож на «сироту при жизни отца». [Несмотря на то, что ее отец жив, она похожа на сироту по отношению к помолвке, ее отец больше не имеет права принимать ее помолвку.] Если он заберет ее [когда она была несовершеннолетней], все скажут, что ей запрещено явам [если ее муж умер, когда она была еще несовершеннолетней, поскольку ее «возвращение в обручение» было бессмысленным, авторитет ее отца в ней утратил силу, и она не имела собственной власти, по этой причине она остается в статусе разведенная.]
Bartenura on Mishnah Yevamot
מותרת לבים – and we don’t say that the first marriage cause the sister-in-law to fall before the levir, and from the time that his brother divorced her, it establishes upon her the prohibition of the brother’s wife, that would be for her upon the divorce of his brother.
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English Explanation of Mishnah Yevamot
Introduction
This mishnah discusses whether or not a woman who has been divorced and remarried by the same man can have yibbum, should her husband die without children.
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Bartenura on Mishnah Yevamot
רבי אליעזר אוסר – he decrees all of these because of the orphan during the life of the father, for we say further on in our Mishnah that after her return, she is like a divorced woman even according to the Rabbis, but the Halakha is not according to Rabbi Eliezer.
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English Explanation of Mishnah Yevamot
If a man divorced his wife and remarried her, she is permitted to marry the yavam; Rabbi Elazar forbids. When a man divorces his wife, she becomes forbidden to his brother under the category of “his brother’s divorcee”. In the case in our mishnah, a man divorces his wife, then remarries her and then dies without children, making her liable for yibbum. Although when she was divorced she was forbidden to her husband’s brother, since when her husband died she was married to him, she is in the category of “his dead brother’s wife” and if he had no children, she is liable for yibbum. Rabbi Elazar forbids this woman from having yibbum.
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Bartenura on Mishnah Yevamot
ביתומה בחיי האב – even though the father is living, she is like an orphan in regard to Kiddushin, for furthermore, the father does not have the power to receive her betrothal/Kiddushin. But if he restored her [as his wife] while she was a minor, she prohibited to engage in levirate marriage if he dies while she is a minor, for the return of betrothal/Kiddushin is not anything, for since the control of the father upon her has been released, she herself lacks a hand and she would be like a divorced woman continuously.
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English Explanation of Mishnah Yevamot
Similarly, if a man divorced an orphan and remarried her, she is permitted to marry the yavam; Rabbi Elazar forbids. The same rules apply with regard to a girl whose father had died (she is called an orphan even though her mother is alive) and was married off by her mother or brother, and then was divorced and remarried. Since at the time of death she was married to the yavam’s brother, she is permitted to have yibbum with him. Again Rabbi Elazar forbids this.
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English Explanation of Mishnah Yevamot
If a minor was given in marriage by her father and was divorced she is like an orphan in her father’s lifetime and then her husband remarried her, all agree that she is forbidden to marry the yavam. This section deals with a minor married off by her father. When she is divorced she is legally considered to be an “orphan in her father’s life”. This is because her father no longer has the ability to marry her off. Once she is married she never returns to her father’s domain. When her original husband remarries her while she is a minor, this marriage is only of “rabbinic” status because a minor cannot fully contract marriage without her father. In contrast her divorce was a regular “Toraitic” divorce because a minor can be fully divorced. Since the divorce was biblically valid and the remarriage only rabbinically valid, she is still “biblically” considered the yavam’s brother’s divorcee and all of the sages agree that she is forbidden to the yavam.
