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Perek 2

Mishnayos Yevamos Perek 2 Mishnah 10

יבמות פרק ב׳ משנה י׳

10
A Sage who refused to release a woman from a vow that rendered the wife forbidden to her husband by that vow, resulting in her being divorced from her husband, may not marry her, so as to avoid suspicion that he rendered her forbidden to her husband in order to marry her himself. However, a judge before whom a woman performed refusal when she was a minor, declaring that she did not desire the husband chosen for her by her family, or before whom she performed ḥalitza, may marry her because he was only one member of the court, thereby alleviating suspicion. And for all of these who were involved in permitting the wife to remarry, i.e., the judge, the agent who brought a bill of divorce, and the one who testified for a woman that her husband died, if they had wives at the time of the ruling or the testimony and their wives died thereafter, then those women they had set free are permitted to be married to them. There is no concern that while their wives were still alive these individuals set their eyes upon another woman. And with regard to all of these women who were prohibited from marrying a certain man due to some suspicion, if they were subsequently married to others and then were divorced or widowed from the second husband, they are permitted to be married to them, i.e., to the judge, messenger, or witness who permitted her to remarry. And all of these women who were prohibited from marrying due to some suspicion are permitted to the sons or to the brothers of those who set them free.
הֶחָכָם שֶׁאָסַר אֶת הָאִשָּׁה בְּנֶדֶר עַל בַּעְלָהּ, הֲרֵי זֶה לֹא יִשָּׂאֶנָּה. מֵאֲנָה, אוֹ שֶׁחָלְצָה בְפָנָיו, יִשָּׂאֶנָּה, מִפְּנֵי שֶׁהוּא בֵית דִּין. וְכֻלָּן שֶׁהָיוּ לָהֶם נָשִׁים, וָמֵתוּ, מֻתָּרוֹת לִנָּשֵׂא לָהֶם. וְכֻלָּן שֶׁנִּשְּׂאוּ לַאֲחֵרִים וְנִתְגָּרְשׁוּ אוֹ שֶׁנִּתְאַלְמְנוּ, מֻתָּרוֹת לִנָּשֵׂא לָהֶן. וְכֻלָּן מֻתָּרוֹת לִבְנֵיהֶם אוֹ לַאֲחֵיהֶן:
י׳

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.

לא ישאנה – because of suspicion.

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.

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.

וכולן – these women.

שנישאו לאחרים – that the Sage forbade or to the witness or to the person who brings the Jewish bill of divorce [from abroad].

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.

בנדר. שנדרה הנאה מבעלה ולא הפר לה, ובאת לחכם להתיר לה ולא מצא פתח לחרטה:

לא ישאנה. משום חשד:

שהוא בית דין. כלומר, מיאון או חליצה לא עשה חכם זה ביחידי, משום דקיי״ל חליצה ומיאונים בשנים ושלשה לא חשידי. אבל היתר נדרים ביחיד מומחה:

וכולן. החכם והמביא גט והמעיד על האשה להשיאה, דתנן בהו לא יכנוס, אם היה להן נשים בשעת מעשה, ומתו אח״כ, מותרות להנשא להם דהשתא ליכא חשד:

וכולן. הנשים הללו:

שנישאו לאחרים. כשאסרה החכם או כשהעיד העד שמת בעלה, ומתו הבעלים השניים:

מותרות לינשא. לחכם ולעד ולמביא גט:

וכולן מותרות לבניהם ולאחיהן. של אלו המתירים אותן. ואינן אסורות אלא להם לבדם, דאין אדם חוטא בשביל בנו או בשביל אחיו. וכל הני דאמרינן לא יכנוס, אם כנס אינו מוציא, חוץ מהנטען על אשת איש שאם הוציאוה בית דין מתחת בעלה בעדים וראיה ברורה, אפילו אם כנס יוציא. ואם באו עדי דבר מכוער בלבד, כגון שראו אדם יוצא והיא חוגרת בסינר או אדם יוצא והיא עומדת מעל המטה וכיוצא בזה, אם כנס לא יוציא. ואם לאחר שבאו עדי דבר מכוער יצא קלא דלא פסיק, שעמד הקול יום וחצי, אם כנס יוציא, אלא אם כן היו לו בנים ממנה שאז אינו מוציא, כדי שלא להוציא לעז על בניו: