האשה. לא תנשא – since her husband went [abroad] without children.

ולא תתיבם – for perhaps her rival/associate wife gave birth, and if she should say, perform the ritual of removing the shoe of the brother-in-law who refuses to perform levirate marriage, and afterwards marry whomever you want in the world whichever way you turn. They answered in the Gemara (Tractate Yevamot 119b) because a woman whose husband died without children who has performed the rite of Halitzah with a brother of the deceased is disqualified of [marrying into] the priesthood and if she should perform the rite of Halitzah and it is found afterward that her rival/associate wife gave birth to a living child, her Halitzah is not anything, they need to announce concerning her that she is fit for the priesthood, and was not disqualified on account of that rite of ahalitzah. And whomever that it is found at the time of her Halitzah, and is not found at the time where they announced about the Halitzah, it is nothing and she is not disqualified from the priesthood through her and when he sees her afterwards married to a Kohen, he would say that a woman who had performed the rite of Halitzah is permitted to a Kohen.

היתה לה חמות – abroad.

אינה חוששת – perhaps she had been given a levir even though we suspect above lest her rival wife had given birth whether to a male or a female, he exempts her to this one who is performing the duty of levirate marriage but her mother-in-law, if she also gave birth, she would not be needed for her for this one but if she had given birth to male, it is possible to state that perhaps she aborted, and if you can assume that she did not abort, perhaps it was a girl.

יצתה מלאה – pregnant.

חוששת – perhaps she had been given a levir. But the Halakha not according to Rabbi Yehoshua who said that she does not have to worry/scruple [concerning her].

שתי יבמות – the wives of two brothers.

מפני בעלה של זו – perhaps he is living and she is bound/chained to him, and even though that his wife states that he has died, she is not believed to permit this one (i.e., the woman) to the whole world through her [words on her] lips for the widow of a brother who died without issue does not provide testimony on her fellow widow of a brother who died without issue.

לזו עדים – whose husband died and the other [woman whose husband died] does not have witnesses.

זו שיש לה עדים אסורה – to marry to the entire world, for she is a widow of a brother who died without issue who did not have witnesses that he died.

וזו שאין לה עדים מותרת – for on account of her husband, she is not forbidden, for she is believed to state: “my husband died,” and because of her being a widow of a brother who died without issue also, she is not forbidden for witnesses came testifying that he had died.

לזו בנים ולזו אין בנים – and there are witnesses neither to this one nor to that one; the woman who has children is permitted [to remarry] and the one who has no children is prohibited [from remarrying].

נתיבמו – that they had here two widows of brothers who died without issue and they married their levirs and the levirs died, they are forbidden to marry anyone in the whole world: this one (i.e., the first woman), because of the first husband of the other one, and that one (i.e., the second woman) because of the first husband of the other one, even though both were married to their levirs because of the presumption that their husbands had died, through their own testimony hey married, and they were believed, for the woman who said: “my husband died,” should be married by her levir. But now, that they would will be married to anyone in the world, no, for if they would marry to anyone in the world, it would be found that the testimony of this woman would be beneficial to that one (i.e., woman) and the testimony of that one (i.e., woman) would be beneficial to the other (i.e. woman), and widows of brothers who died without issue cannot give testimony one for the other.

הואיל והותרו ליבמין – on the presumption their husbands had died, they were permitted to marry anyone in the world, and furthermore, we don’t suspect lest that they are living, but the Halakha is not according to Rabbi Eleazar.

פרצוף פנים עם החוטם – if he did not see him with the appearance of his face or that his nose was taken , we don’t testify to permit [someone else] to marry his wife, for perhaps it is not him.

מגוייד – dissected like [Daniel 4:14]: “Hew down the tree, [lop off is branches].”

או חיה אוכלת בו – specifically in he place where his soul does not depart from [his body], but if it in the place where the soul departs, he testifies about him that he has died.

אין מעידין אלא עד ג' ימים – if they did not see him until after three days of his death, we don’t testify regarding him, for we suspect lest the appearance of his face has changed and this [individual] is not that whom they think [that it is].

ר' יהודה בן בבא אומר לא כל אדם וכו' – there are people who speedily blows/swells up, such as a heavy persn, and there is a place where a person speedily decomposes and to change, such as in a hot place, and there is a time when the world is hot and a person speedily decomposes and changes, and everything is according to the individual, and the place and the time, whether for leniency or for stringency and the Halakha is not according to Rabbi Yehuda.

מים שיש להם סוף – that appears all four directions that surround the water and water that is not in sight of shore, that a person cannot see all about him. But Rabbi Meir does not make a distinction between a body of water that is not within sight of shore and a body of water that is within sight of shore but the Sages dispute in the Baraita (see Tosefta Yevamot, Chapter 14, Halakha 5 and Talmud Yevamot 121a) and state that a body of water that is within sight of shore, his wife is permitted if he tarried there a period of time where it is impossible that he would live, according to this period of time within the water. But water that is not in sight of shore, his wife is forbidden [to remarry] for lest after he came up from there, he left and went on his way, as Rabbi Yosi stated in our Mishnah, and the Halakha is according to the Sages.

ועלה לאחר שלשה ימים – for Rabbi Meir holds that a person can live within the water for a number of days, and because of this, even in water that is within sight of a shore, that if he comes out, someone will see him, for we suspect that perhaps after he would come out after many days and they wouldn’t see him. But Rabbi Yosi disputes on this and says that there is an incident about a blind person who went down to ritually immerse in a cave and the cave had water that is in sight of a shore and they remained until they died and their married off their wives.

מן הארכובה ולמטה – since he would be able to live, [his wife] should not remarry lest he leaves and no one sees him, for they are a body of water that is not within sight of a shore.

אפילו שמע מן השנשים – that they don’t intend to testify, he can go to testify so that his (i.e., the dead person) wife may marry.

הרי אנו הולכים לספוד ולקבור את איש פלוני – in the Gemara (Tractate Yevamot 121b) that one requires that they would say, “we come from eulogizing and burying this particular individual,” and it also requires that he would hear them telling of the matters of the eulogy: “such-and such Rabbis were there,” “such-and-such eulogies were there,” because it is the manner of young children to pay and to bring up names and lest it was an ant or locust that they buried, and bring them in with the name of that certain individual.

משיאין על פי בת קול – [if] they heard [the voice] crying out that so-and-so has died.

בצלמון – the name of a place.

ונומיתי לו – I said to him.

כן הדברים – for all of his colleagues dispute him.

משובשת בגייסות – and I am not able to go to you to testify on what I heart, but rather, say to them: You are who have offered testimony in my name.

ר' אליעזר ור' יהושע אומרים כו' ור"ע אומר כו' – but the Halakha is not like one of them bu rather the Halakha is that we marry on the word of a woman and on the word of relatives except for five women that are taught in our Mishnah (see Tractate Yevamot, Chapter 15, Mishnah 4). But on the evidence of a single witness, on the evidence of a woman, on the evidence of a slave, on the evidence of a maid servant is fit for the testimony of a woman.

לא תהא כהנת כפונדקית – meaning to say, of distinguished birth, she is not believed like an heathen inn-hostess, in astonishment, and if they believed the heathen inn-hostess, she makes a statement in ignorance of its legal bearing, all the more so, that they would believe an Israelite woman.

לכתהא פונדקית נאמנת – meaning to say, that the inn-hostess is not believed.