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Yevamos Chart #30

Yevamos Daf 108b

IS ONE'S WIFE WHO IS A "KETANAH" PERMITTED TO
RETURN TO HIM(8) AFTER SHE MARRIES SOMEONE ELSE
(according to the Tana of our Mishnah)
  (A)
RAV YEHUDAH
CITING SHMUEL 		(B)
REBBI ELAZAR(1) 		(C)
ULA(1)
1) FIRST HUSBAND
(he divorced her, remarried her,
and then she did Mi'un) 		Machlokes in our Mishnah(3) She may return(4) She may return(4)
2) SECOND HUSBAND
(he divorced her)		 Machlokes in our Mishnah(5) Machlokes in our Mishnah(5) She may not return(6)
3) THIRD HUSBAND
(she did Mi'un) 		She may return She may return She may return
4) FOURTH HUSBAND
(he divorced her) 		Machlokes in our Mishnah(5) Machlokes in our Mishnah(5) She may not return(6)
5) FIFTH HUSBAND
(she did Mi'un)(2) 		She may return She may return She may return(7)
==========
FOOTNOTES:
==========
(1) Rebbi Elazar and Ula hold like Rava (or, as Tosfos is Gores, Rabah (Bach #2)) who argues with Rav Yehudah in the name of Shmuel, for they differentiate between Mi'un done after a Get when the Mi'un was done to him (after he remarried her) and when the Mi'un was done to a different husband.
(2) This is the proper reading of our Mishnah, with the words "l'Achar u'Mi'anah Bo" before the words "Zeh ha'Klal" -- that is, she married a fifth husband and did Mi'un to him. This is the intention of the Bach (#1). (The reference in our texts of the Gemara to this note of the Bach was mistakenly printed before the words "l'Acher v'Girshah," when it actually belongs *after* those words, before the words "Zeh ha'Klal.")
(3) The Reisha of the Mishnah, which says that she is permitted to return to him through Mi'un after divorce, follows the view of Rebbi Yishmael b'Rebbi Yosi. The Seifa, which prohibits her from returning to him through Mi'un after divorce, follows the view of Rebbi Akiva. Rebbi Akiva's reason for prohibiting her is that perhaps the first husband will go and persuade her to do Mi'un to her present husband in order to take her back.
(4) Even Rebbi Akiva agrees in this case that she is permitted to return to him, and we are not concerned that he will persuade her to do Mi'un to her present husband in order to take her back. The reason for this is that since she did Mi'un to him, we see that he did not succeed in persuading her to stay with him even while she was married to him (and certainly he will not succeed in persuading her to return to him when she is married to someone else).
(5) The Reisha, which says that Mi'un done to another husband permits her after a Get, is like Rebbi Yishmael b'Rebbi Yosi. The Seifa, which says that Mi'un done to another husband does not permit her after a Get, is like Rebbi Akiva.
(6) The reason she may not return to him is because she was already divorced two times or three times (see Gilyon ha'Shas), and therefore she looks like a Gedolah, an adult woman and she is prohibited to return to any husband whom she left with a Get, even though she did Mi'un afterward. (If she was not divorced three times, she is permitted to return to an earlier husband by doing Mi'un after the Get, like Rebbi Yishmael b'Rebbi Yosi (see above, footnote #3).
(7) That is, even Ula agrees that the fact that she was divorced three times does *not* prohibit her to do Mi'un *in the future*, and she may do Mi'un and leave her husband, since she is a Ketanah.
(8) The same is true with regard to marrying the relatives of the husband (according to the second version of Rebbi Yitzchak bar Ashian; according to the first version, she is *permitted* to the relatives of her first husband as long as there is a Mi'un after the Get, and the Tana'im argue only about returning to the husband himself, because of the reason mentioned above in footnote #3).

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