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Yevamos Chart #30

Yevamos Daf 108b

IS ONE'S WIFE WHO IS A "KETANAH" PERMITTED TO
RETURN TO HIM(1) AFTER SHE MARRIES SOMEONE ELSE
(according to the Tana of our Mishnah)
  (A)
RAV YEHUDAH
CITING SHMUEL 		(B)
REBBI ELAZAR(2) 		(C)
ULA(2)
1) FIRST HUSBAND
(he divorced her,
remarried her, and then she did Mi'un) 		Machlokes in the Mishnah(3) She may return(4) She may return(4)
2) SECOND HUSBAND
(he divorced her)		 Machlokes in our Mishnah(5) Machlokes in the Mishnah(5) She may not return(6)
3) THIRD HUSBAND
(she did Mi'un with him) 		She may return She may return She may return
4) FOURTH HUSBAND
(he divorced her) 		Machlokes in the Mishnah(5) Machlokes in the Mishnah(5) She may not return(6)
5) FIFTH HUSBAND
(she did Mi'un with him)(7) 		She may return She may return She may return(8)

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FOOTNOTES:
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(1) The same laws apply to marrying the relatives of her husband (according to the second version of Rebbi Yitzchak bar Ashian's words; according to the first version, she is *permitted* to the relatives of her first husband as long as she did Mi'un after the Get, and the dispute among Tana'im involves only whether she may return to the husband himself, for the reason mentioned in footnote 3).
(2) Rebbi Elazar and Ula rule like Rava (or Rabah, according to the Girsa of Tosfos) who disagrees with Shmuel's statement as cited by Rav Yehudah. Rebbi Elazar and Ula differentiate between Mi'un done after a Get in a case in which the Mi'un was done to the first husband (after he remarried her) and a case in which the Mi'un was done to a different husband.
(3) The beginning 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 end of the Mishnah, 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 attempt to take her back by persuading her to do Mi'un to her present husband.
(4) In this case, even Rebbi Akiva agrees that she is permitted to return to him and there is no concern 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, it is clear that he did not succeed in persuading her to stay with him even when she was married to him, and thus certainly he will not succeed in persuading her to return to him when she has already married someone else.
(5) The beginning of the Mishnah, which says that Mi'un done to another husband permits her after divorce, follows the view of Rebbi Yishmael b'Rebbi Yosi. The end of the Mishnah, which says that Mi'un done to another husband does not permit her after divorce, follows the view of Rebbi Akiva.
(6) The reason why she may not return to him is that she was already divorced two times or three times (see Gilyon ha'Shas), and therefore she has the appearance of a Gedolah, an adult woman who 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, as Rebbi Yishmael b'Rebbi Yosi rules (see above, footnote 3)).
(7) This is the proper reading of the Mishnah, with the words "l'Achar u'Mi'anah Bo" before the words "Zeh ha'Klal"; she married a fifth husband and did Mi'un to him. This is the intention of the Bach (#1). (The reference to this note of the Bach was mistakenly printed before the words "l'Acher v'Girshah," when it actually belongs *after* those words and before the words "Zeh ha'Klal.")
(8) 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.

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