רבן גמליאל. אין גט אחר גט – two widows without children from a deceased husband awaiting a levirate connection of one levir from one brother, and he gave a Jewish bill of divorce to the first, and then returned and gave a Jewish bill of divorce to the second [woman], the female relatives of the second are not prohibited to him , for that would be like his divorced wife. For when he gives a Jewish bill of divorce to the first [woman], the levirate relationship has no legal effect on both of them from him for the Jewish bill of divorce is beneficial for the widow without children from a deceased husband to maintain her [with the Biblical verse] (Deuteronomy 25:9): “who will not build up [his brother’s house],” and furthermore, he will not perform levirate marriage, neither him nor his other brothers not for the Yevamah/widow whose husband died without issue nor her co-wife. Therefore, when he returns and gives a second Jewish bill of divorce to the second [widow], there is nothing in his actions, and it is like he is giving a Jewish bill of divorce to a mere stranger. And similarly, two levirs to one widow without children whose husband is deceased and this one [levir] gave a Jewish bill of divorce and that [levir] gave a Jewish bill of divorce, the latter is not anything and he is permitted to her female relatives.

ולא מאמר אחר מאמר -.between two levirs and one widow whose husband died without children, or with one levir and two widows. The latter is nothing and she doesn’t require from him a Jewish bill of divorce and he is permitted to her female relatives.

יש גט אחר גט – the first [Jewish bill of divorce] did not supersede her levirate relationship completely for she requires Halitzah; therefore, there is still one-half of her levirate relationship and the second Jewish bill of divorce to the second [widow] is beneficial for his divorced wife and he is prohibited to her relatives, and such is the Halakha.

כיצד – this does not refer to the dispute, but rather, it is a matter of its own, referring to one levir and one widow whose husband died without children, and this is what he said: In what case is the law of one levir and one Yevamah/widow whose husband died without children?

צריכה הימנו חליצה – if he wanted to consummate a marriage by conducting a woman to his house/to wed, he should not do so for since he had begun the Jewish divorce, it is fulfilled for him through [the Biblical verse] (Deuteronomy 25:9) “who will not build up [his brother’s house].”

צריכה ממנו גט – for Halitzah causes a release from her levirate relationship and the Jewish bill of divorce need to cancel his Kiddushin/betrothal for Halitzah has no legal effect on Kiddushin/betrothal.

נתן גט ועשה בה מאמר צריכה גט וחליצה – that the Jewish bill of divorce supersedes part [of the marriage] and retains part, and the statement [of intention of marriage by a levir] acquires the remnant of the Jewish bill of divorce, therefore, she requires a Jewish bill of divorce for his (i.e., the levir’s) statement [of intention] and Halitzah for the levirate connection.

נתן גט ובעל – it is prohibited to sustain her [in marriage] since from the time that he gave a Jewish bill of divorce , he fulfills, regarding her (Deuteronomy 25:9): “who will not build up [his brother’s house],” and she requires a Jeiwsh bill of divorce for his coition and Halitzah for the levirate connection.

אין לאחר חליצה כלום – This Mishnah is according to Rabbi Akiva, who stated, that Kiddushin/betrothal does not take effect with those who a liable for negative commandments, but it is not the Halakha. Rather, the Halakha is according to the Sages who state that there is nothing after Halitzah, and if he betrothed her after Halitzah, she requires from him a Jewish bill of divorce.

אחד יבמה אחת ליבם אחד ואחד שתי יבמות ליבם אחד – they are both equivalent for there is after the first Jewish bill of divorce or after the first statement [of intention of the Levir] nothing, but after the coition at the beginning, there is nothing, and there is nothing after Halitzah.

צריכות שני גיטין – for both Yevamot/widows whose husbands died without children according to the Rabbis for there is a statement [of intention of the levir] after a statement [of intention of the levir].

וחליצה – to one of them and this exempts her rival/co-wife.

מאמר לזו וגט ולזו – the Jewish bill of divorce to the latter [wife] invalidates that of the first [wife] he has been declared as one “who will not build up [his brother’s house]” (Deuteronomy 25:9 – see Talmud Yevamot 32a), and she requires a Jewish bill of divorce for his declaration [of intention for levirate marriage] and Halitzah for his levirate connection.

מאמר לזו ובעל לזו צריכות שני גיטין – for this one, a Jewish bill of divorce for his declaration [of intention for levirate marriage] and for the other [woman] a Jewish bill of divorce for his act of coition.

וחליצה – to one of them and this exempts her rival/co-wife.

גט לזו ובעל לזו צריכות גט וחליצה – and it is prohibited to sustain her for he has been declared as one “who will not build up [his brother’s house]” (Deuteronomy 25:9), because of the first Jewish bill of divorce. But with a Jewish bill of divorce by itself, does not free woman who had a sexual act because it was a disqualifying act of coition.

אין לאחר חליצה כלום – and if afterwards he betrothed her or her rival/co-wife, Kiddushin/betrothal does not take effect with her, as per Rabbi Akiva, who said that Kiddushin does not take effect in those who are liable for violation of negative commandments, but it is not the Halakha.

חלץ וחלץ – he is permitted [to be married to] the relatives of the second [woman] for there is nothing after the first Halitzah any levirate connections, and Halitzah with both is nothing, for even to the priesthood, she is not invalidated. And similarly, if he performed Halitzah with the first [widow of the deceased childless brother] and made a statement [of intention of levirate marriage] with the second [widow], and similarly, if he had given a Jewish bill of divorce to this [second] one after performing Halitzah with that one, or performed an act of coition with this one after the Halitzah of that one, the act with the latter person is not worthless. [Or] if he performed an act of coition with this one first and then returned and performed an act of coition with the second, or performed an act of coition first and then made a statement [of intention of levirate marriage] with the second , or gave a Jewish bill of divorce to the second, or performed Halitzah with the second, there is nothing after an act of coition at all, and the final act is not considered, and he is permitted with the second’s [female] relatives.

אין אחר חליצה כלום – It is referring to the first clause [of the Mishnah], but regarding the concluding clause, it is necessary to state that there is nothing after an act of coition.

חלץ ועשה מאמר נתן גט ובעל – it refers to one levir and one widow whose husband died childless (i.e., Yevamah). And even though that this is taught above, [the Mishnah] teaches it again because of the concluding segment that is necessary to separate between an act of coition and Halitzah, for Halitzah, whether at the beginning, whether in the middle or whether at the end – there is nothing after it, and the act of intercourse especially at the time when it is at the beginning, and to teach us also the dispute of Rabbi Nehemiah and the Rabbis.

בין בתחלה בין באמצע – as, for example, [the delivery of] a Jewish bill of divorce to this one and performing Halitzah with that one, and then he went back and made a declaration of intention [to perform a levirate marriage] or with the woman who had the Jewish bill of divorce. The declaration of intention has no effect and we don’t require a Jewish bill of divorce to his declaration of intention [of desiring a levirate marriage].

בסוף – After a declaration of intention [to perform a levirate marriage] and a Jewish bill of divorce, he performed Halitzah, there is nothing after it, for it is a complete Halitzah but if he retracted made a declaration of intention [of levirate marriage] , it doesn’t require a Jewish bill of divorce because Halitzah is a complete Jewish divorce, and even though it is was a disqualified Halitzah.

הביאה באמצע – as in the case of a Jewish bill of divorce to this one and he performed an act of coition to the other woman and then he returned and made a declaration of intention with the third, he prohibited [to marry] her relatives.

בסוף – a Jewish bill of divorce to this one and a declaration of intention [to perform a levirate marriage] to that one, and then he retracted and came [upon her] on [the first, there is after this act of coition the levirate connection and when he releases her, he requires Halitzah and [the reception of] a Jewish bill of divorce is not enough for her.

אין אחריה כלום – and she leaves with a Jewish bill of divorce, without Halitzah, for if he retracted and betrothed to the other one after the act of coition, his deeds are not worth anything.