## Mishnah Yevamot Chapter 13

###### Mishnah Yevamot 13:1
[Mishnah Yevamot 13:1](https://torahapp.org/share/book/Mishnah%20Yevamot/r/13:1)

בֵּית שַׁמַּאי אוֹמְרִים, אֵין מְמָאֲנִין אֶלָּא אֲרוּסוֹת. וּבֵית הִלֵּל אוֹמְרִים, אֲרוּסוֹת וּנְשׂוּאוֹת. בֵּית שַׁמַּאי אוֹמְרִים, בַּבַּעַל וְלֹא בַיָּבָם. וּבֵית הִלֵּל אוֹמְרִים, בַּבַּעַל וּבַיָּבָם. בֵּית שַׁמַּאי אוֹמְרִים, בְּפָנָיו. וּבֵית הִלֵּל אוֹמְרִים, בְּפָנָיו וְשֶׁלֹּא בְפָנָיו. בֵּית שַׁמַּאי אוֹמְרִים, בְּבֵית דִּין. וּבֵית הִלֵּל אוֹמְרִים, בְּבֵית דִּין וְשֶׁלֹּא בְבֵית דִּין. אָמְרוּ לָהֶן בֵּית הִלֵּל לְבֵית שַׁמַּאי, מְמָאֶנֶת וְהִיא קְטַנָּה, אֲפִלּוּ אַרְבָּעָה וַחֲמִשָּׁה פְעָמִים. אָמְרוּ לָהֶן בֵּית שַׁמַּאי, אֵין בְּנוֹת יִשְׂרָאֵל הֶפְקֵר, אֶלָּא מְמָאֶנֶת וּמַמְתֶּנֶת עַד שֶׁתַּגְדִּיל, וּתְמָאֵן וְתִנָּשֵׂא:

**The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein:**
Beth Shammai say: Refusal [miun] obtains only with the betrothed. [An orphan girl who was wed by her mother and her brothers can refuse only from betrothal (and not from marriage).] Beth Hillel say: Both with the betrothed and with the married. Beth Shammai say: With the husband, but not with the yavam. [If her husband died without her having refused him, and she fell before the yavam, she is not released with miun, but she waits until she comes of age and she performs chalitzah]. Beth Hillel say: (Refusal obtains) with both the husband and the yavam. Beth Shammai say: (Only) before him. Beth Hillel say: (Both) in beth-din and not in beth-din. Beth Hillel said to Beth Shammai: She may refuse when she is a minor, even four or five times. Beth Shammai rejoined: "The daughters of Israel are not hefker" ("abandoned ones") [and even from betrothal she cannot refuse and betroth herself to another and refuse again], but she refuses [this one] and waits [to become betrothed to another] until she comes of age, and she refuses and marries. [Not that she refuses another time, but that she refuses and waits to betroth another until she comes of age. Or, if she wishes to marry, she refuses her husband and marries immediately, for being married, she can no longer refuse according to Beth Shammai.]


###### Mishnah Yevamot 13:2
[Mishnah Yevamot 13:2](https://torahapp.org/share/book/Mishnah%20Yevamot/r/13:2)

אֵיזוֹ הִיא קְטַנָּה שֶׁצְּרִיכָה לְמָאֵן, כֹּל שֶׁהִשִּׂיאוּהָ אִמָּהּ וְאַחֶיהָ לְדַעְתָּהּ. הִשִּׂיאוּהָ שֶׁלֹּא לְדַעְתָּהּ, אֵינָהּ צְרִיכָה לְמָאֵן. רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, כָּל תִּינוֹקֶת שֶׁאֵינָהּ יְכוֹלָה לִשְׁמֹר קִדּוּשֶׁיהָ, אֵינָהּ צְרִיכָה לְמָאֵן. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵין מַעֲשֵׂה קְטַנָּה כְלוּם, אֶלָּא כִמְפֻתָּה. בַּת יִשְׂרָאֵל לְכֹהֵן, לֹא תֹאכַל בַּתְּרוּמָה. בַּת כֹּהֵן לְיִשְׂרָאֵל, תֹּאכַל בַּתְּרוּמָה:

**The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein:**
Who is a minor that requires miun? One whose mother and brothers wed her with her knowledge. If they wed her without her knowledge, miun is not required. R. Chanina b. Antignos says: Any young girl who is not able to care for her betrothal (money or deed) does not require miun. R. Eliezer says: The act of a minor is of no significance; it is as if she has [not been married, but] seduced — the daughter of an Israelite to a Cohein does not eat terumah; the daughter of a Cohein to an Israelite eats terumah. [The halachah is not in accordance with R. Eliezer, but with R. Chanina b. Antignos. And one who is less than six is assumed not to be able to care for her betrothal and does not require miun. If she is older than ten, it is assumed that she is able to care for her betrothal, though she be extremely foolish. From six until ten it must be ascertained whether or not she is able to care for her betrothal. She may exercise the miun option until she reaches the age of twelve years and one day and shows (pubertal) signs. After that she cannot refuse, even if he did not cohabit with her. And if he lived with her after twelve years and one day, even if she did not show signs, we entertain the apprehension that the signs have fallen and that he has acquired her.]


###### Mishnah Yevamot 13:3
[Mishnah Yevamot 13:3](https://torahapp.org/share/book/Mishnah%20Yevamot/r/13:3)

רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, כָּל עַכָּבָה שֶׁהִיא מִן הָאִישׁ, כְּאִלּוּ הִיא אִשְׁתּוֹ. וְכָל עַכָּבָה שֶׁאֵינָהּ מִן הָאִישׁ, כְּאִלּוּ אֵינָהּ אִשְׁתּוֹ:

**The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein:**
R. Eliezer b. Yaakov says: (With) any detention (of the woman) which comes from the man — it is as if she is his wife. And (with) any detention which is not from the man — it is as if she is not his wife. [If he gave her a get, this is "detention" which comes from the man. For her not having exercised the miun option shows that her "detention" with him stemmed from (her desire to remain with) him. If she did exercise the miun option, this is "detention" which does not come from the man, her "detention" with him having stemmed from her desire to remain with him. The Mishnah is explained below.]


###### Mishnah Yevamot 13:4
[Mishnah Yevamot 13:4](https://torahapp.org/share/book/Mishnah%20Yevamot/r/13:4)

הַמְמָאֶנֶת בָּאִישׁ, הוּא מֻתָּר בִּקְרוֹבוֹתֶיהָ, וְהִיא מֻתֶּרֶת בִּקְרוֹבָיו, וְלֹא פְסָלָהּ מִן הַכְּהֻנָּה. נָתַן לָהּ גֵּט, הוּא אָסוּר בִּקְרוֹבוֹתֶיהָ, וְהִיא אֲסוּרָה בִקְרוֹבָיו, וּפְסָלָהּ מִן הַכְּהֻנָּה. נָתַן לָהּ גֵּט וְהֶחֱזִירָהּ, מֵאֲנָה בוֹ וְנִשֵּׂאת לְאַחֵר וְנִתְאַרְמְלָה אוֹ נִתְגָּרְשָׁה, מֻתֶּרֶת לַחֲזֹר לוֹ. מֵאֲנָה בוֹ וְהֶחֱזִירָהּ, נָתַן לָהּ גֵּט וְנִשֵּׂאת לְאַחֵר וְנִתְאַרְמְלָה אוֹ נִתְגָּרְשָׁה, אֲסוּרָה לַחֲזֹר לוֹ. זֶה הַכְּלָל, גֵּט אַחַר מֵאוּן, אֲסוּרָה לַחֲזֹר לוֹ. מֵאוּן אַחַר גֵּט, מֻתֶּרֶת לַחֲזֹר לוֹ:

**The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein:**
If one refuse [hamemaeneth] a man, he is permitted to her kin and she is permitted to his kin, and he does not render her unfit for the priesthood. If he gave her a get, he is forbidden to her kin and she is forbidden to his kin and he renders her unfit for the priesthood. If he gave her a get and took her back, and she refused him and married another and was widowed or divorced, she is permitted to return to him. [Even though if he did not take her back and she married another out of divorce and was widowed, she is forbidden to the first, still, if he took her back and she refused him, this refusal shows her to be a minor and annuls the get, so that in taking her back, it is not as if he is taking back his divorcée after she wed another.] This is the rule: get after miun — she is forbidden to return to him; miun after get, she is permitted to return to him. [That is, even if he divorced her many times and he took her back, and she refused him — if she married the other out of a get, she is forbidden to return to him; if out of miun, she is permitted to return to him.]


###### Mishnah Yevamot 13:5
[Mishnah Yevamot 13:5](https://torahapp.org/share/book/Mishnah%20Yevamot/r/13:5)

הַמְמָאֶנֶת בָּאִישׁ וְנִשֵּׂאת לְאַחֵר וְגֵרְשָׁהּ, לְאַחֵר וּמֵאֲנָה בוֹ, לְאַחֵר וְגֵרְשָׁהּ, לְאַחֵר וּמֵאֲנָה בוֹ, כֹּל שֶׁיָּצָאת הֵימֶנּוּ בְגֵט, אֲסוּרָה לַחֲזֹר לוֹ. בְּמֵאוּן, מֻתֶּרֶת לַחֲזֹר לוֹ:

**The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein:**
If one refused a man and married another and he divorced her; another, and she refused him, [that is, she then married a third and she refused him]; another, and he divorced her; another, and she refused him — whoever she left by get, she may not return to. [Even though she left the one after him by miun, this does not annul her get.]; whoever she left by miun, she may return to.


###### Mishnah Yevamot 13:6
[Mishnah Yevamot 13:6](https://torahapp.org/share/book/Mishnah%20Yevamot/r/13:6)

הַמְגָרֵשׁ אֶת הָאִשָּׁה וְהֶחֱזִירָהּ, מֻתֶּרֶת לַיָּבָם. וְרַבִּי אֱלִיעֶזֶר אוֹסֵר. וְכֵן הַמְגָרֵשׁ אֶת הַיְתוֹמָה וְהֶחֱזִירָהּ, מֻתֶּרֶת לַיָּבָם. וְרַבִּי אֱלִיעֶזֶר אוֹסֵר. קְטַנָּה שֶׁהִשִּׂיאָהּ אָבִיהָ וְנִתְגָּרְשָׁה, כִּיתוֹמָה בְחַיֵּי הָאָב. הֶחֱזִירָהּ, דִּבְרֵי הַכֹּל, אֲסוּרָה לַיָּבָם:

**The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein:**
If one divorces a woman and takes her back, she is permitted to the yavam. [And we do not say that the original marriage causes the yevamah to fall before the yavam, and from the time his brother divorced her she is forbidden to him as "his brother's wife," being the divorcée of his brother.] R. Eliezer forbids her, [decreeing against all of these by reason of "an orphan in her father's lifetime," concerning whom it is stated later in our Mishnah that she is considered a divorcée even according to the rabbis. The halachah is not in accordance with R. Eliezer.] Likewise, if one divorced an orphan and took her back, she is permitted to the yavam. R. Eliezer forbids her. A minor who was betrothed by her father and was divorced is like "an orphan in her father's lifetime." [Even though her father is living, she is like an orphan relative to betrothal, her father no longer having the power to accept her betrothal.] If he took her back [when she was a minor], all say that she is forbidden to the yavam [if her husband died when she was still a minor, for her "return betrothal" was meaningless, her father's authority in her having lapsed, and she having no authority of her own, for which reason she remains in the status of a divorcée.]


###### Mishnah Yevamot 13:7
[Mishnah Yevamot 13:7](https://torahapp.org/share/book/Mishnah%20Yevamot/r/13:7)

שְׁנֵי אַחִין נְשׂוּאִין לִשְׁתֵּי אֲחָיוֹת יְתוֹמוֹת קְטַנּוֹת, וּמֵת בַּעְלָהּ שֶׁל אַחַת מֵהֶן, תֵּצֵא מִשּׁוּם אֲחוֹת אִשָּׁה. וְכֵן שְׁתֵּי חֵרְשׁוֹת גְדוֹלָה וּקְטַנָּה, מֵת בַּעְלָהּ שֶׁל קְטַנָּה, תֵּצֵא הַקְּטַנָּה מִשּׁוּם אֲחוֹת אִשָּׁה. מֵת בַּעְלָהּ שֶׁל גְּדוֹלָה, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מְלַמְּדִין אֶת הַקְּטַנָּה שֶׁתְּמָאֵן בּוֹ. רַבָּן גַּמְלִיאֵל אוֹמֵר, אִם מֵאֲנָה, מֵאֲנָה. וְאִם לָאו, תַּמְתִּין עַד שֶׁתַּגְדִּיל, וְתֵצֵא הַלָּזוּ מִשּׁוּם אֲחוֹת אִשָּׁה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, אִי לוֹ עַל אִשְׁתּוֹ, וְאִי לוֹ עַל אֵשֶׁת אָחִיו. מוֹצִיא אֶת אִשְׁתּוֹ בְגֵט, וְאֵשֶׁת אָחִיו בַּחֲלִיצָה:

**The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein:**
If two brothers were married to two sisters, [if they were] orphans-minors, and the husband of one of them died, she leaves by reason of "his wife's sister," [and she is exempt from chalitzah and yibum.] The same applies to two deaf-mutes, (whose marriage is, likewise, by rabbinic ordinance). If one (sister) were an adult and the other, a minor, if the husband of the minor dies, the minor leaves by reason of "his wife's sister." If the husband of the adult dies, [and she fell for yibum before the husband of the minor, the linkage of the adult, which is Torah-based, forbids the minor to him because her marriage is (only) by rabbinic ordinance, and she is "the sister of his linked one." What, then, should be done?] R. Eliezer said: The minor is taught to refuse him [and dissolve the marriage, after which he takes the adult in yibum. And this is the halachah.] R. Gamliel says: If she refused, she refused; and if not, she waits until she comes of age, when the other leaves by reason of "his wife's sister." [The linkage of the adult does not forbid the minor to him, R. Gamliel holding that linkage is not strong enough to forbid his wife to him. Therefore, if she refused, all well and good, and he takes the adult in yibum. And if not, the minor abides with him until she comes of age and her marriage becomes Torah-based, whereupon the adult leaves by reason of "his wife's sister." But he does not give chalitzah to the adult, for he would thereby forbid his wife to himself by reason of "the sister of his chalutzah."] R. Yehoshua says: Woe to him for his wife [Woe to him who sends out his wife with a get. For we do not teach her to refuse, holding that "one should distance himself from refusals"], and woe to him for his brother's wife! He sends out his wife with a get, and his brother's wife with chalitzah.


###### Mishnah Yevamot 13:8
[Mishnah Yevamot 13:8](https://torahapp.org/share/book/Mishnah%20Yevamot/r/13:8)

מִי שֶׁהָיָה נָשׂוּי לִשְׁתֵּי יְתוֹמוֹת קְטַנּוֹת, וּמֵת, בִּיאָתָהּ אוֹ חֲלִיצָתָהּ שֶׁל אַחַת מֵהֶן פּוֹטֶרֶת צָרָתָהּ. וְכֵן שְׁתֵּי חֵרְשׁוֹת. קְטַנָּה וְחֵרֶשֶׁת, אֵין בִּיאַת אַחַת מֵהֶן פּוֹטֶרֶת צָרָתָהּ. פִּקַּחַת וְחֵרֶשֶׁת, בִּיאַת הַפִּקַּחַת פּוֹטֶרֶת אֶת הַחֵרֶשֶׁת, וְאֵין בִּיאַת הַחֵרֶשֶׁת פּוֹטֶרֶת אֶת הַפִּקַּחַת. גְּדוֹלָה וּקְטַנָּה, בִּיאַת הַגְּדוֹלָה פוֹטֶרֶת אֶת הַקְּטַנָּה, וְאֵין בִּיאַת הַקְּטַנָּה פוֹטֶרֶת אֶת הַגְּדוֹלָה:

**The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein:**
If one were married to two orphans-minors [strangers], and he died, the cohabitation of chalitzah of one of them [after she came of age] exempts her tzarah. Likewise, with two deaf-mutes. [That is, just as with two minors, the cohabitation of one exempts her tzarah, so with two deaf-mutes. But chalitzah is not mentioned in respect to a deaf-mute, chalitzah not obtaining with her.] (If he were married to) a minor and a deaf-mute, the cohabitation of one of them does not exempt her tzarah. [Even though the marriage of both is not bona fide marriage, still, we do not know which he preferred, and which was regarded more as his wife.] A pikachath (one in possession of all her faculties) and a deaf-mute — the cohabitation of the pikachath exempts the deaf-mute; but the cohabitation of the deaf-mute does not exempt the pikachath. An adult and a minor — the cohabitation of the adult exempts the minor, but the cohabitation of the minor does not exempt the adult. [For cohabitation with one whose marriage was bona fide exempts her whose marriage was not bona fide, but the opposite is not the case.]


###### Mishnah Yevamot 13:9
[Mishnah Yevamot 13:9](https://torahapp.org/share/book/Mishnah%20Yevamot/r/13:9)

מִי שֶׁהָיָה נָשׂוּי לִשְׁתֵּי יְתוֹמוֹת קְטַנּוֹת, וּמֵת, בָּא יָבָם עַל הָרִאשׁוֹנָה, וְחָזַר וּבָא עַל הַשְּׁנִיָּה, אוֹ שֶׁבָּא אָחִיו עַל הַשְּׁנִיָּה, לֹא פָסַל אֶת הָרִאשׁוֹנָה. וְכֵן שְׁתֵּי חֵרְשׁוֹת. קְטַנָּה וְחֵרֶשֶׁת, בָּא יָבָם עַל הַקְּטַנָּה, וְחָזַר וּבָא עַל הַחֵרֶשֶׁת, אוֹ שֶׁבָּא אָחִיו עַל הַחֵרֶשֶׁת, לֹא פָסַל אֶת הַקְּטַנָּה. בָּא יָבָם עַל הַחֵרֶשֶׁת, וְחָזַר וּבָא עַל הַקְּטַנָּה, אוֹ שֶׁבָּא אָחִיו עַל הַקְּטַנָּה, פָּסַל אֶת הַחֵרֶשֶׁת:

**The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein:**
If one were married to two orphans-minors and he died — if the yavam cohabited with the first and then with the second, or if his brother cohabited with the second, the first is not rendered unfit. [For their cohabitation is equal. If the first is acquired (through it), she is his wife, and the cohabitation of the second is one of z'nuth. And if she is not acquired, both are strangers to him, for they were (likewise) not acquired by his brother. And he keeps the first, for she was not rendered unfit to him. But he does not keep the second, for it may be that they were acquired, so that after he cohabited with the first, the second was forbidden to him by reason of "two houses."] The same applies to two deaf-mutes. A minor and a deaf-mute — if the yavam cohabited with the minor and then with the deaf-mute, or if his brother cohabited with the deaf-mute, the minor is not rendered unfit to him. If the yavam cohabited with the deaf-mute and then with the minor, or if his brother cohabited with the minor, the deaf-mute is rendered unfit to him. [For it may be that the minor is completely acquired and the deaf-mute is partially acquired, so that (the interdict of) "two houses" obtains. For thus do we conclude in the gemara, that a minor is either totally acquired in that she is fit for cohabitation in the future — or not acquired at all. And a deaf-mute is acquired and "left over"; that is, partially and not absolutely acquired. And even so, if he cohabited with the deaf-mute after cohabiting with the minor, he does not render the minor unfit, whatever the case, viz.: If the minor is completely acquired, he has acquired her, and the subsequent cohabitation with the deaf-mute is of no significance in this regard. And if she is not acquired at all, neither was she acquired by his brother, so that she is a stranger. But if he cohabited first with the deaf-mute and then with the minor, he renders the deaf-mute unfit. For it may be that the minor was completely acquired, in which instance the acquisition of the deaf-mute, which is only a partial one, is invalidated. (Some versions read thus: If he cohabited with the minor and then with the deaf-mute, he renders the minor unfit to him, this being a decree in respect of his cohabiting with the deaf-mute and then cohabiting with the minor.)]


###### Mishnah Yevamot 13:10
[Mishnah Yevamot 13:10](https://torahapp.org/share/book/Mishnah%20Yevamot/r/13:10)

פִּקַּחַת וְחֵרֶשֶׁת, בָּא יָבָם עַל הַפִּקַּחַת, וְחָזַר וּבָא עַל הַחֵרֶשֶׁת, אוֹ שֶׁבָּא אָחִיו עַל הַחֵרֶשֶׁת, לֹא פָסַל אֶת הַפִּקַּחַת. בָּא יָבָם עַל הַחֵרֶשֶׁת וְחָזַר וּבָא עַל הַפִּקַּחַת, אוֹ שֶׁבָּא אָחִיו עַל הַפִּקַּחַת, פָּסַל אֶת הַחֵרֶשֶׁת:

**The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein:**
An adult and a minor — if the yavam cohabited with the adult and then cohabited with the minor, or if his brother cohabited with the minor, the adult is not rendered unfit. If the yavam cohabited with the minor and then cohabited with the adult, or if his brother cohabited with the adult, the minor is rendered unfit. R. Elazar says: We teach the minor to refuse him. [And the halachah is in accordance with R. Elazar.]


###### Mishnah Yevamot 13:11
[Mishnah Yevamot 13:11](https://torahapp.org/share/book/Mishnah%20Yevamot/r/13:11)

גְּדוֹלָה וּקְטַנָּה, בָּא יָבָם עַל הַגְּדוֹלָה, וְחָזַר וּבָא עַל הַקְּטַנָּה, אוֹ שֶׁבָּא אָחִיו עַל הַקְּטַנָּה, לֹא פָסַל אֶת הַגְּדוֹלָה. בָּא יָבָם עַל הַקְּטַנָּה, וְחָזַר וּבָא עַל הַגְּדוֹלָה, אוֹ שֶׁבָּא אָחִיו עַל הַגְּדוֹלָה, פָּסַל אֶת הַקְּטַנָּה. רַבִּי אֶלְעָזָר אוֹמֵר, מְלַמְּדִין הַקְּטַנָּה שֶׁתְּמָאֵן בּוֹ:

**The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein:**
If a yavam-minor cohabited with a yevamah-minor, they are to "grow up" with each other [and he cannot divorce her until he comes of age, for the get of a minor is not a get.] If he cohabited with a yevamah-adult, she is to wait until he comes of age. If the yevamah said in the midst of thirty days [after the yavam took her]: I was not cohabited with, [and the yavam says: I did cohabit with you, and a get suffices for you], he is compelled to give her chalitzah. [For she is believed. For until thirty days one can restrain himself and not cohabit.] After thirty days, he is requested to give her chalitzah. [After thirty days he is believed; for a man cannot restrain himself from cohabiting for more than thirty days. However, she is not thereby permitted, having rendered herself forbidden and in need of chalitzah, so that he is requested to give her chalitzah. But he is not compelled, for he says that he did cohabit with her. As to his being compelled to give chalitzah in the midst of thirty days and being requested to give chalitzah after thirty days, and not being compelled and requested to take her in yibum — the gemara posits this to be an instance where she presents a get; for having given a get to his linked one, she is rendered unfit to him. But she still requires chalitzah to permit her to others. And if (after thirty days) she says: I was cohabited with, and he says: I did not cohabit with her, we pay no heed to his word, and she does not require chalitzah.] And when he concedes (that he did not cohabit with her), even after twelve months, he is compelled to give her chalitzah.


###### Mishnah Yevamot 13:12
[Mishnah Yevamot 13:12](https://torahapp.org/share/book/Mishnah%20Yevamot/r/13:12)

יָבָם קָטָן שֶׁבָּא עַל יְבָמָה קְטַנָּה, יִגְדְּלוּ זֶה עִם זֶה. בָּא עַל יְבָמָה גְדוֹלָה, תְּגַדְּלֶנּוּ. הַיְבָמָה שֶׁאָמְרָה בְּתוֹךְ שְׁלֹשִׁים יוֹם, לֹא נִבְעָלְתִּי, כּוֹפִין אוֹתוֹ שֶׁיַּחֲלֹץ לָהּ. לְאַחַר שְׁלֹשִׁים יוֹם, מְבַקְשִׁים הֵימֶנּוּ שְׁיַּחֲלֹץ לָהּ. וּבִזְמַן שֶׁהוּא מוֹדֶה, אֲפִלּוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ כּוֹפִין אוֹתוֹ שֶׁיַּחֲלֹץ לָהּ:

**The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein:**
If one vows, in her husband's lifetime, to derive no enjoyment from her yavam, he is compelled to give her chalitzah. [For (when she made the vow) it did not enter her mind that her husband would die and that she would fall before him for yibum, and she receives her kethubah.] After her husband's death, he is requested to give her chalitzah. And if she intended this (to shun yibum), even in her husband's lifetime, he is requested to give her chalitzah. [After her husband's death, she is a rebel (in vowing thus), and we rule that a writ of rebellion is written against one awaiting yibum (and refusing it). We request that he give her chalitzah, and he gives her her kethubah if he wishes to. And if he does not wish to give her chalitzah and she rebels against him and consents to lose her kethubah, we compel him to give her chalitzah.]


###### Mishnah Yevamot 13:13
[Mishnah Yevamot 13:13](https://torahapp.org/share/book/Mishnah%20Yevamot/r/13:13)

הַנּוֹדֶרֶת הֲנָאָה מִיְבָמָהּ בְּחַיֵּי בַעְלָהּ, כּוֹפִין אוֹתוֹ שֶׁיַּחֲלֹץ לָהּ. לְאַחַר מִיתַת בַּעְלָהּ, מְבַקְשִׁין הֵימֶנּוּ שֶׁיַּחֲלֹץ לָהּ. וְאִם נִתְכַּוְּנָה לְכָךְ, אֲפִלּוּ בְחַיֵּי בַעְלָהּ, מְבַקְשִׁין הֵימֶנּוּ שֶׁיַּחֲלֹץ לָהּ: