Yevamot 26A

ברננה ⁠— לא מפקינן, הכא נמי ⁠— ברננה לא מפקינן.

we do not remove her from her husband owing to suspicion due to rumor alone. Here too, we do not remove her from her husband due to a rumor.

מתני׳ וכולם שהיו להם נשים ומתו ⁠— מותרות לינשא להם.

Mishnah: And for all of these who were involved in permitting the wife to remarry, i.e., the judge, the agent who brought a bill of divorce, and the one who testified for a woman that her husband died, if they had wives at the time of the ruling or the testimony and their wives died after that, then those women they had set free are permitted to be married to them. There is no concern that while their wives were still alive these individuals set their eyes upon another woman.

וכולן שנישאו לאחרים, ונתגרשו או שנתאלמנו ⁠— מותרות לינשא להם. וכולן מותרות לבניהם או לאחיהם.

And with regard to all of these women who were prohibited from marrying a certain man due to some suspicion, if they were subsequently married to others and then were divorced or widowed from the second husband, they are permitted to be married to them, i.e., to the judge, messenger, or witness who permitted her to remarry. And all of these women who were prohibited from marrying due to some suspicion are permitted to the sons or to the brothers of those who set them free.

גמ׳ מתו ⁠— אין, נתגרשו ⁠— לא.

Talmud: The Mishnah taught that if any of the men had wives who subsequently died, they may marry those women freed by them. The Talmud deduces from here: If the wives of those who rendered the woman permitted died, yes, they are permitted to marry the woman that they freed for marriage; but if the wives were divorced, no, it is prohibited. In such a case, marrying the woman that one had rendered permitted would raise suspicions that he had in fact planned to marry her all along.