- Abaye’s explanation of Rabban Gamliel why אין גט אחר גט ואין מאמר אחר מאמר
According to Rava, the reason that Rabban Gamliel’s holds אין גט אחר גט ואין מאמר אחר מאמר, is that he has a safek whether a get is fully docheh one from yibum or is not docheh one at all, and whether maamar is fully koneh a yevamah or is not koneh at all. Abaye challenges Rava’s reason and brings an alternative explanation for Rabban Gamliel’s position. He holds that it is pashut to Rabban Gamliel בגט דדחי ומאמר דקני – that a get is docheh yibum to some extent mid’Rabbanon, and that maamar is koneh a yevamah to some extent mid’Rabbanon. However, the Rabbanon who enacted these laws said: בחד צד מהני בה גט ובחד צד מהני בה מאמר – in one respect a get is effective for her and in another respect maamar is effective for her. Therefore, a get after get is not docheh since the first get already was docheh the rejection of all the brothers from all of the widows. And maamar after maamar is not effective, since the first maamar already effected an acquisition. But a get after maamar or a maamar after a get is effective. Rashi explains that when maamar is performed first, the yevamah is partially married to the yavam, leaving the zikah partially intact. Therefore, the get given second has some effect. When a get is given first, it effects a partial rejection, leaving the zikah partially intact for a subsequent maamar to take effect.
- Abaye’s explanation of the Rabbanon’s position of יש גט אחר גט ויש מאמר אחר מאמר
The Rabbanon in the Mishnah argued with Rabban Gamliel and held יש גט אחר גט ויש מאמר אחר מאמר. Abaye said: כל חד וחד תקינו רבנן גט ומאמר ביבמה – That the Rabbanon hold that for each yavam the Rabbanon enacted a get and maamar with each and every yevamah. Rashi explains that one cannot say that the first get effects rejection to the full extent possible for all the widows from all the brothers. Rather, it only effects rejection of the widow who received from the yavam that gave it. It still leaves open the possibility of this yavam giving a get to another yevamah, or for the other brothers to give a get even to this yevamah. The same applies regarding maamar.
- גזרה דלמא אתי לייבומי לשניה
It was taught in a Baraisa: עשה מאמר בזו ומאמר בזו – If one did maamar with this one and did maamar with that one, Rabban Gamliel says: נותן גט לראשונה וחולץ לה ואסור בקרובותיה ומותר בקרובת שניה – He gives a get to the first yevamah and does chalitzah with her, and is forbidden to her relatives, but he is permitted to the relatives of the second one. The Gemara suggests that since Rabban Gamliel holds אין מאמר אחר מאמר, that the second maamar has no validity, ראשונה נמי תתייבם – let the first yevamah even be taken in yibum! Why does Rabban Gamliel require her to receive chalitzah? The Gemara answers: גזרה דלמא אתי לייבומי לשניה – It is a gezeirah lest he come to perform yibum with the second one instead. Since the first one is considered his wife mid’Rabbanon, he would be transgressing, on a Rabbinic level, the issur of building two houses.