Jerusalem Talmud Yevamot 2.3

משנה: כְּלָל אָמְרוּ בַּיְבָמָה כָּל שֶׁהִיא אֲסוּרָה אִיסּוּר עֶרְוָה לֹא חוֹלֶצֶת וְלֹא מִתְיַיבֶּמֶת. אִיסּוּרָהּ אִיסּוּר מִצְוָה וְאִיסּוּר קְדוּשָּׁה חוֹלֶצֶת וְלֹא מִתְיַיבֶּמֶת. אֲחוֹתָהּ שֶׁהִיא יְבִמְתָּהּ אוֹ חוֹלֶצֶת אוֹ מִתְיַיבֶּמֶת.

MISHNAH: They formulated a principle about a sister-in-law: Any woman forbidden by an incest prohibition has neither ḥalîṣah nor levirate. If she is forbidden by a commandment prohibition or one of sanctity, she has ḥalîṣah but not levirate. Her sister who is also her sister-in-law has either ḥalîṣah or levirate.

הלכה: כְּלָל אָמְרוּ בַּיְבָמָה כָּל שֶׁהִיא אֲסוּרָה כול׳. אָמַר רִבִּי זְעִירָא. עַד דַּאֲנָן תַּמָּן אַפְקִינָן אַרְבַּע עֶשְׂרֵה מִן דְּעַד אֲחוֹתָהּ שֶׁהִיא יְבִמְתָּהּ מִתְיַיבֶּמֶת חוּץ מִבִּתּוֹ. דְּסַלְקִינָן לְהָכָא שְׁמָעִינָן הָכָא דְתַנֵּי רִבִּי חִיָיה. דְתַנֵּי רִבִּי חִיָיה. בִּתּוֹ מֵאֲנוּסָתוֹ נְשׂוּאָה לְאָחִיו מֵאָבִיו וְלָו אָחוֹת מֵאֵם מֵאִישׁ אַחֵר נְשׂוּאָה לְאָחִיו הַשֵּׁינִי וּמֵת בְּלֹא בָנִים. הֲרֵי זֶה אָסוּר בְּבִתּוֹ וּמוּתָּר בַּאֲחוֹתָהּ. הָדָא הִיא אֲחוֹתָהּ כְּשֶׁהִיא יְבִמְתָּהּ מִתְיַיבֶּמֶת.

HALAKHAH: “They formulated a principle about a sister-in-law: Any woman forbidden,” etc. Rebbi Ze‘ira said: When I was still there, we extracted fourteen cases from “her sister which is also her sister-in-law has levirate”, except his daughter. When we came up here, we heard what Rebbi Ḥiyya stated, since Rebbi Ḥiyya stated: His daughter from a woman he raped was married to a paternal halfbrother; she also has a maternal sister from a different father married to a second brother who died childless. His daughter is forbidden to him but her sister, who is her sister-in-law, is permitted to him. That is, “her sister which is also her sister-in-law has levirate”.

פְּשִׁיטָא הָדָא מִילְתָא. אִיסּוּר מִצְוָה וְאִיסּוּר קְדוּשָׁה חָלַץ נִפְטְרָה צָרָתָהּ. וּבָא עָלֶיהָ. רִבִּי יוֹסֵה אָמַר. אִיתְפַּלְּגוּן רִבִּי לָעְזָר וְרִבִּי יוֹחָנָן אָמַר. לֹא נִפְטְרָה צָרָתָהּ. רִבִּי שַׁמַּי מַחְלִף שְׁמוּעָה. מִסְתַּבְּרָא עַל דְּרִבִּי שַׁמַּי דִּבְכָל אָתָר רִבִּי לָעְזָר סָמַךְ לְרִבִּי חִיָיה רַבָּה. דְּתַנֵּי רִבִּי חִיָיה. אִיסּוּר מִצְוָה אִיסּוּר קְדוּשָׁה חָלַץ לָהּ וּבָא עָלֶיהָ נִפְטְרָה צָרָתָהּ.

It is obvious that if somebody had ḥalîṣah with a woman forbidden by a commandment or because of sanctity, the co-widow was freed. When he had intercourse with her? Rebbi Yose said, Rebbi Eleazar and Rebbi Joḥanan disagree; they say the co-widow was not freed. Rebbi Shammai switches the [names] of this tradition. The position of Rebbi Shammai is reasonable since everywhere Rebbi Eleazar seeks support from the great Rebbi Ḥiyya and Rebbi Ḥiyya stated for women forbidden by a commandment or because of sanctity, if he had ḥalîṣah or intercourse with her, the co-widow was freed.