האשה. שלום בינו לבינה – for if there had been a dispute between him and her, perhaps on account of hatred, she intended to prohibit herself with him.

ושלום בעולם – for if there had been a time of an interdiction of travel, perhaps when she saw that he delayed a long time and did not return, she said; “certainly thugs killed him.” Alternatively, if she saw that he was wounded in war and she thought that the certainly would die, but when there is peace in the world, if she did not see that he died, certainly there is suspicion of disgrace lest he come after she marries married, and she will be disgraced by immorality.

רבי יהודה אומר כו' – and the Halakha is not according to his view.

אמרו לו – to Rabbi Yehuda, he should marry a bright/smart woman, an imbecile woman, he should not marry, but rather, all are the same.

בבאה מן הקציר – like a case that took place where the people of the city went to reap wheat and a snake bit one of them and he died, and she came and announced it to the Jewish court and they sent forth and found that it (i.e., the case that took place) was like her words. But the Sages did not permit [her to get remarried] but rather it was an illustration that the matter should be something nearby. But she is not believed regarding something taking place abroad.

אלא בהוה – the case that took place, such it was and the same law applies to other places.

שאין האחים נכנסים – to the inheritance of her husband as the All-Merciful said (Deuteronomy 17:6): “[A person shall be put to death] only on the testimony of two [or more] witnesses,” and it is concerning her marriage that the Rabbis were lenient because of the deserted/chained wife.

מספר כתובתה – from the formulaic language that is written in the document of the Ketubah , that when she will marry to another, and she is considered married, and if so, she takes her Ketubah settlement.

חוץ מחמותה – the reason for all of them is because they hate her and that she intends to disgrace herself. Her mother-in-law hates her for she says in her heart (i.e., to herself): “this one will consume all of my labor.” The daughter of her mother-in-law states that this one will inherit all the fruit of the labor/achievements of my mother and father. Her sister-in-law will view her that perhaps she will end up being her co-wife. The daughter of her husband states, this comes in place of my mother and will consume all the fruits of her labor.

מה בין גט למיתה – for we say that even the women who are not believed to state that her husband died are believed to bring her Jewish bill of divorce.

שהכתב מוכיח – For we rely upon the essence of the Jewish bill of divorce. And even though that it is upon them also that we rely that they must state “in my presence it was written and in my presence it was signed.”

עד אחד אומר מת ונשאת – not exactly that she got married, but rather that they permitted her to get married even though she didn’t get married. But after that, one witness came and staed that he did not die, she does not go forth from the first legal permission.

עד אחד אומר מת ושנים אומרים לא מת – as for example that they are disqualified for testimony, and we teach that since the Torah believed one witness, there is no legal testimony here, for just as one [witness] is considered disqualified for testimony, they are also considered [disqualified for testimony]. Therefore, he followed after the majority of opinions, whether legal or disqualified.

שנים אומרים מת ואחד אומר לא מת וכו' – this comes to tell us that we follow after the majority of opinions of those disqualified for testimony, whether for leniency or for stringency.

אחת אומרת מת – two co-wives/rival wives who come from abroad; one says my husband died, and the other says, he didn’t die.

ר"מ אומר הואיל ומכחישות כו' – but the Halakha is not according to his view.

היתה בת ישראל לכהן – if her co-wife/rival wife was the daughter of an Israelite married to a Kohen, she can partake of Terumah/priest’s due on the assumption that her husband is alive and she does not take into consideration the testimony of her co-wife/rival wife for since she is not believed to cause her to be married, she is not believed to disqualify her and such is the Halakha.

אמרה מת בעלי ואח"כ מת חמי – her mother-in-law is prohibited [from remarrying] for a bride does not testify [against] her mother-in-law and even though she stated in the first segment [of the Mishnah]: “my husband has died,” and furthermore, she is no longer her daughter-in-law and she was a stranger, nevertheless, she is not believed.

היתה בת ישראל לכהן תאכל בתרומה – in this also, the Halakha is according to Rabbi Tarfon but if he betrothed one of the five women (see Tractate Yevamot, Chapter 15, Mishnah 4), and he doesn’t know which of them he betrothed, and similarly if he stole from one of the five and doesn’t know which of them he stole from, and in both of those, the Halakha is according to Rabbi Akiva.

מת בעלי ואח"כ מת בני נאמנת – since she had a son, and was not in the legal status/presumption of being chained to the levir when she departed, now also when she said: “my husband died,” and afterwards [said]: “my son died,” when she has no interdependence of a childless widow and her late husband’s brothers (i.e., to the levirate relation), she is believed. But if she said, “my son died” and afterwards [said]: “my husband died,” and she wants to be married by the levir, she is not believed. But if she came to be married to anyone in the world, we suspect her words for she compares herself as a piece (of meat) that is forbidden forever, and she removes the shoe of her brother-in-law who refuses to marry her and does not marry her levir.

ניתן לה בן במדינת הים – and my son died and after[wards], my husband died, we don’t remove her from the original legal presumption that she says that she still needs to marry the levir, she is believed and permitted to be married by the levir.

אינה נאמנת – to marry anyone in the world without removal of her brother-in-law’s shoe, for the Rabbis believed her as a wife, concerning her husband she is believed, because of evidence by implication and she is allowed to marry, but to free herself from the levir, she is not believed because sometimes she is hated by him and we suspect her words for she frees herself from the levir, and removes her levir’s shoe and does not marry the levir.

ניתן לי יבם במדינת הים – that her mother-in-law gave birth to abroad, and she went in the legal presumption that she has no levir.

מת בעלי ואח"כ מת יבמי וכו' – in both cases she is permitted to anyone in the world and is believed and permitted to anyone in the marketplace [of the world] in her original presumptive legal status that the mouth that forbids is the one that permits.