(Mishnah): If they told her (the first time) that her son died and then her husband, and she did Yibum, and later they told her that her husband died first, she must leave [the Yavam]. Her children from him, both the first and last, are Mamzerim;

(Gemara): If [a widow] should not have married, rather, she needed to do Yibum, and she is a Yevamah, and she married without Chalitzah - R. Yirmeyah says, [her Yavam] does Chalitzah, and her husband keeps her; (NO'AM YERUSHALMI - a sinner should not profit! Her husband keeps her only if the Yavam wants to do Chalitzah. However, also if her husband divorces her, she does Chalitzah and not Yibum. We decree lest people say that he did Chalitzah before she married, and now he does Yibum.)

(R. Yudah bar Pazi citing R. Yochanan): She leaves [her husband].

(R. Yosi citing R. Heila): She leaves.

Question (R. Yosi, to R. Pinchas): How does Rebbi (i.e. you) hold?

Answer (R. Pinchas): I hold like R. Yirmeyah.

R. Yosi: Retract - if not, I will write that you are a Zaken Mamrei!

Support (for R. Yochanan - R. Zavida - Beraisa): She leaves both of them, and the 13 fines apply. This is like R. Meir, who said according to his Rebbi R. Akiva;

Chachamim say, there is no Mamzer from a Yevamah.

Inference: They said only that there is no Mamzer from a Yevamah, but [they agree that] she leaves!

Also our Mishnah says [in a similar case] that she leaves, and R. Yochanan said that she leaves. (If one opposes all of these sources, it is proper to write that he is a Zaken Mamrei!)

(Mishnah): [Witnesses] told a woman that her husband died, and she remarried. Later they told her that he was alive when she remarried, but later he died. She must leave her husband, and her first children from him are Mamzerim. Later children are not Mamzerim;

If they told her that her husband died, and she became Mekudeshes, and later, her husband returned, she may return to him. Even if the latter husband divorced her, he did not disqualify her to Kehunah;

R. Elazar ben Masya expounded "a woman divorced from her husband (is forbidden to a Kohen)", but not a woman divorced from a man who is not her husband.

(Gemara - R. Yochanan citing R. Yanai): There is merely aversion of Kehunah [in the Seifa. Kohanim refrain from marrying her], but Beis Din does not sully (forbid) her.

Question: How do you establish the case - [she heard from] one witness, or two witnesses?

If you establish it with one witness, it turns out that one witness permits her to the Yavam;

If you establish it with two witnesses, this is unlike Rav!

(Rav Nachman citing R. Yakov citing Rav): If she married based on two witnesses, even if he comes, we say to him 'you are not him' (you merely look like him. We explained this like SHA'AREI TORAS ERETZ YISRAEL.)

Question: What is the source that Kidushin does not take effect on an Eshes Ish?

Answer (R. Imi citing R. Yanai): "V'Yatz'ah mi'Beiso v'Halchah v'Haysah l'Ish Acher" - when she leaves his house, she will have Havayah (Kidushin) to another (but not beforehand).

Question: What is the source that Kidushin does not take effect on all Arayos?

Answer (Rav Hamnuna citing Rav Huna): "V'Yatz'ah mi'Beiso v'Halchah v'Haysah l'Ish Acher" - why does it say "Acher"? This excludes [relatives in] Parshas Arayos.