Jerusalem Talmud Yevamot 2.12

משנה: הֶחָכָם שֶׁאָסַר אֶת הָאִשָּׁה בְּנֶדֶר עַל בַּעֲלָהּ הֲרֵי זֶה לֹא יִשָּׂאֶנָּה. מֵיאֵינָה אוֹ שֶׁחָלְצָה בְּפָנָיו יִשָּׂאֶנָּה. מִפְּנֵי שֶׁהוּא בֵּית דִּין. וְכוּלָּן שֶׁהָיוּ לָהֶן נָשִׁים וָמֵתוּ מוּתָּרוֹת לְהִינָּשֵׂא לָהֶן וְכוּלָּן שֶׁנִּישְּׂאוּ לַאֲחֵרִים וְנִתְגָּרְשׁוּ אוּ שֶׁנִּתְאַלְמְנוּ מוּתָּרוֹת לְהִינָּשֵׂא לָהֶם. וְכוּלָּן מוּתָּרוֹת לִיבְנֵיהֶם וְלַאֲחֵיהֶם.

MISHNAH: A rabbi who forbade a woman to her husband because of a vow cannot marry her. If she repudiated or performed ḥalîṣah before him he may marry her since he acts as a court. And all who had wives who [subsequently] died may marry them. And to all who were married to others and were divorced or widowed, they can be married. All are permitted to their sons or brothers.

הלכה: הֶחָכָם שֶׁאָסַר אֶת הָאִשָּׁה בְּנֶדֶר עַל בַּעֲלָהּ כול׳. הֶחָכָם שֶׁאָסַר אֶת הָאִשָּׁה בְּנֶדֶר עַל בַּעֲלָהּ הֲרֵי זֶה לֹא יִשָּׂאֶנָּה. אוֹמֵר אֲנִי. לְכָךְ מִתְכַּוֵּין מִתְּחִילָּה. מֵיאֵנָה אוֹ שֶׁחָלְצָה בְּפָנָיו יִשָּׂאֶינָּה מִפְּנֵי שֶׁהוּא בֵּית דִּין. שֶׁאֵין שְׁנַיִם מְצוּיִין לַחֲטוֹא מִפְּנֵי אֶחָד. תַּמָּן תַּנִינָן. הַמַּפְקִיד פֵּירוֹת אֵצֶל חֲבֵירוֹ אֲפִילוּ הֵן אוֹבְדִין לֹא יִגַּע בָּהֶן. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. יִמְכּוֹר בִּפְנֵי בֵית דִּין מִפְּנֵי הָשֵׁב אֲבֵידָה לַבְּעָלִים. אָמַר [רִבִּי] אַבָּא בַּר יַעֲקֹב בְּשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. מַה יְהֵא בְדָמִים. רַב יְהוּדָה אָמַר. מַחֲלוֹקֶת רִבִּי עֲקִיבָה וְרִבִּי טַרְפוֹן. תְּנַיי בֵּית דִּין. לֹא יִקְחוּ. רִבִּי עֲקִיבָה אָמַר. רִבִּי חִיָיה בֵּירִבִּי שַׁבָּתַי מַקְשֶׁי. הָכָא אַתְּ אָמַר מֵיאֵנָה אוֹ שֶׁחָלְצָה בְּפָנָיו יִשָּׂאֶינָּה מִפְּנֵי שֶׁהוּא בֵּית דִּין. וְהָכָא אַתְּ אָמַר הָכֵין. אָמַר רִבִּי יוֹסֵי. תַּמָּן הַמִּקָּח דַּרְכּוֹ לְהִשְׁתַּלֵּשׁ. בְּרַם הָכָא אֵין שְׁנַיִם מְצוּיִין לַחֲטוֹא מִפְּנֵי אֶחָד.

HALAKHAH: “A rabbi who forbade a woman to her husband because of a vow”, etc. “A rabbi who forbade a woman to her husband because of a vow cannot marry her.” I would say, that was his intention from the start. “If she repudiated or performed ḥalîṣah before him he may marry her since he acts as a court”, because two will not usually sin for the benefit of a third. There, we have stated: “If somebody deposits fruit with another person, that one should not touch it even if it spoils. Rabban Simeon ben Gamliel said, he shall sell it under the supervision of a court because one is obliged to return a find to its owners.” Rebbi Abba bar Jacob said in the name of Rebbi Joḥanan, practice follows Rabban Simeon ben Gamliel. What does one do with the money? Rav Jehudah said, the disagreement of Rebbi Aqiba and Rebbi Ṭarphon. It is a condition that the members of the court cannot buy. Rebbi Aqiba said, Rebbi Ḥiyya ben Rebbi Sabbatai asked: Here, you say, “if she repudiated or performed ḥalîṣah before him he may marry her since he acts as a court,” and here, you say so? Rebbi Yose said, there, the buy could be in thirds, but here, two will not usually sin for the benefit of a third.

וְכוּלָּן שֶׁהָיוּ לָהֶם נָשִׁים וָמֵתוּ מוּתָּרוֹת לְהִינָּשֵׂא לָהֶן. לֹא אָמַר אֶלָּא מֵתוּ. הָא אִם נִתְגָּרְשׁוּ לֹא. וְכוּלָּן שֶׁנִּשְּׂאוּ לַאֲחֵרִים וְנִּתְאַלְמְנוּ אוּ נִתְגָּרְשׁוּ מוּתָּרוֹת לְהִנָּשֵׂא לָהֶן. שֶׁאֵין אָדָם מָצוּי לַחֲטוֹא לְאַחַר זְמָן. וְכוּלָּן מוּתָּרוֹת לִיבְנֵיהֶן וְלַאֲחֵיהֶן. שֶׁאֵין אָדָם מָצוּי לַחֲטוֹא לֹא מִפְּנֵי בְנוֹ וְלֹא מִפְּנֵי אָחִיו.

“ “And all who had wives who [subsequently] died may marry them.” It only says “who died”; therefore, not if they were divorced. “And to all who were married to others and were divorced or widowed, they can be married”, since usually nobody sins for an uncertain future. “All are permitted to their sons or brothers,” since usually nobody sins for the benefit of either his son ot his brother.