Yevamot

towards whom one is rather reserved. Now, instead of being compelled to submit to halizah, let [the levir] be compelled to take [his sister-in-law] in levirate marriage! — Rab replied: [This is a case] where her letter of divorce was produced by her. An objection was raised: If within thirty days  a sister-in-law declared, 'He has not cohabited with me,' he is compelled to submit to halizah from her, whether he says 'I have cohabited' or whether he admits 'I have not cohabited'; if after thirty days, he may only be requested  to submit to halizah from her. If she declares,  'He cohabited with me,' and he states, 'I did not cohabit', behold, he may  release her by a letter of divorce.  If he declares, 'I have cohabited' and she states, 'He has not cohabited with me,' It is necessary for him, even if he withdrew his statement and admitted, 'I have not cohabited', [to give her] a letter of divorce  and [to submit to her] halizah!  — R. Ammi replied: [The meaning is that] she requires halizah together with her letter of divorce. R. Ashi replied: There  the letter of divorce [was given] in respect of his levirate bond;  while here  the letter of divorce [is required in respect] of his cohabitation. [A couple] both of whom admitted  [that there was no consummation of the levirate marriage] once came before Raba. 'Arrange the halizah for her', said Raba to his disciples, 'and dismiss her case'. 'But, surely', said R. Sherebya to Raba, 'it was taught: She requires  both a letter of divorce and halizah!' 'If it was so taught', the other replied, 'well, then it was taught'. Hon son of R. Nahman enquired of R. Nahman: What [is the law in respect of] her  rival?  — The other replied: Shall the rival be forbidden [to marry again] because we compel or request [the levir]! IF A WOMAN VOWED TO HAVE NO BENEFIT etc. We learned elsewhere: At first it was held that [the following] three [classes of] women must be divorced  and they also receive their kethubah: One  who declares, 'I am unclean for you',  or 'heaven is between me and you',  or 'May I be kept away from the Jews'.  This ruling was afterwards withdrawn  in order that a wife might not cast eyes upon another man  and thus disgrace her husband;  but [instead it was ordained that] one  who declared, 'I am unclean for you'  must bring evidence in support of her statement;  [in respect of a woman who tells her husband] 'heaven is between me and you',  [peace] is made between them by way of a request [addressed to the husband]; [and if a woman vowed], 'May I be kept away from the Jews' [the husband] invalidates his part [of the vow]  and she may continue connubial intercourse with him, though she remains removed from [other] Jews.  The question was raised: What [is her relation] to the levir [if a woman had vowed],  'May I be kept from the Jews?' Is [it assumed that]  it occurred to her that her husband may possibly die  and that she might become subject to the levir  or not?  — Rab replied: The levir has not the same status as the husband;  and Samuel replied: The levir has the same status as the husband. Said Abaye: Logical deduction is in agreement with Rab. For we learned, IF A WOMAN VOWED TO HAVE NO BENEFIT FROM HER BROTHER-IN-LAW, THE LATTER IS COMPELLED TO SUBMIT TO HER HALIZAH [IF HER VOW WAS MADE] DURING THE LIFETIME OF HER HUSBAND. Now, if it is [to be assumed] that it occurred to her'