Jerusalem Talmud Yevamot 3.10

משנה: שְׁלֹשָׁה אַחִים נְשׂוּאִין לְשָׁלֹשׁ נָשִׁים נָכְרִיּוֹת וּמֵת אֶחָד מֵהֶן וְעָשָׂה בָהּ שֵׁינִי מַאֲמָר וָמֵת הֲרֵי אֵילּוּ חוֹלְצוֹת וְלֹא מִתְיַיבְּמוֹת שֶׁנֶּאֱמַר יְבָמָהּ יָבוֹא עָלֶיהָ. שֶׁעָלֶיהָ זִיקַת יָבָם אֶחָד וְלֹא שֶׁעָלֵיהָ זִיקַת שְׁנֵי יְבָמִין. רִבִּי שִׁמְעוֹן אוֹמֵר מְיַיבֶּם לְאֵי זוֹ שֶׁיִּרְצֶה וְחוֹלֵץ לַשְּׁנִיָיה.

MISHNAH: Three brothers are married to three unrelated women. If one of them died, his second brother “bespeaks” her and then dies, these perform ḥalîṣah but not levirate, as it is said: “Her levir shall come to her,” if on her is the candidacy from one brother but not from two. Rebbi Simeon says, he takes in levirate the one he prefers and performs ḥalîṣah with the other.

הלכה: שְׁלֹשָׁה אַחִין נְשׂוּאִין לְשָׁלֹשׁ נָשִׁים כול׳. אִילּוּ שׁוֹמֶרֶת יָבָם שֶׁנָּפְלָה לִפְנֵי כַמָּה יְבָמִין שֶׁמָּא אֵינָהּ מִתְיַיבֶּמֶת. תַּנֵּי רִבִּי חִיָיה. אֵשֶׁת אֶחָד מִתְיַיבֶּמֶת. לֹא אֵשֶׁת שְּׁנֵי מֵתִים. נִיחָא חוֹלֵץ לְבַעֲלַת מַאֲמָר. עַל שֶׁם אֵשֶׁת מֵת אֶחָד מִתְיַיבֶּמֶת לֹא אֵשֶׁת שְׁנֵי מֵתִים. שְׁנִיָיה לָמָּה אֵינָהּ מִתְיַיבֶּמֶת. אָמַר רִבִּי לָעְזָר. דְּרִבִּי מֵאִיר הִיא. דְּאָמַר רִבִּי מֵאִיר. כָּל שֶׁאֵין אַתְּ מְיַיבְּמֵנוֹ אֵין אַתְּ מְיַיבֵּם צָרָתוֹ. אָמַר רִבִּי יוֹחָנָן. אִם אָמְרָהּ רִבִּי לָעְזָר מִנִּי שְׁמָעָהּ וְאָמְרָהּ. אָמַר רִבִּי יוֹסֵי. מַתְנִיתָא אָמְרָה כֵן. בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד שֶׁבָּא עַל יְבִמְתּוֹ מִשֶּׁהִגְדִּיל וְנָשָא אִשָּׁה אֲחֶרֶת. אִם לֹא יָדַע אֶת הָרִאשׁוֹנָה מִשֶּׁהִגְדִּיל הַשְּׁנִיָיה אוֹ חוֹלֶצֶת אוֹ מִתְיַיבֶּמֶת. הָרִאשׁוֹנָה חוֹלֶצֶת וְלֹא מִתְיַיבֶּמֶת. הָכָא אַתְּ אוֹמֵר. חוֹלֶצֶת. וְהָכָא אַתְּ אוֹמֵר. מִתְיַיבֶּמֶת. הָא דְאַתְּ אָמַר חוֹלֶצֶת רִבִּי מֵאִיר וְרִבִּי שִׁמְעוֹן. וְהֵן דְאַתְּ אָמַר מִתְיַיבֶּמֶת רִבִּי שִׁמְעוֹן וְרַבָּנִן. רִבִּי אָבוּן רִבִּי בִּיסְנָא בְשֵׁם רִבִּי אָחָא. וְהוּא שֶׁיִיבֵּם וְאַחַר כָּךְ חָלַץ. אֲבָל אִם חָלַץ בַּתְּחִילָּה אָסוּר. שֶׁמָּא קָנָה מַאֲמָר וְנִפְטְרָה בַּחֲלִיצַת חֲבֵירָתָהּ.

HALAKHAH: “Three brothers married to three women,” etc. Can a woman waiting for a levir who became available to several brothers-in-law not be married in levirate? Rebbi Ḥiyya stated: The wife of one [dead husband] is married in levirate, not the wife of two dead. One understands that he has to perform ḥalîṣah with the “bespoken” because the wife of one [dead husband] is married in levirate, not the wife of two dead. Why can the other one not be married in levirate? Rebbi Eleazar said, this follows Rebbi Meïr, since Rebbi Meïr said, of any one you cannot marry in levirate, you cannot marry the co-wife in levirate. Rebbi Joḥanan said, if Rebbi Eleazar formulated this, he formulated what he had heard from me. Rebbi Yose said, a Mishnah said so: “ A boy at least nine years and one day old who had intercourse with his sister-in-law and when he grew up he married another wife; if he never had intercourse with the first again after he became an adult, the second [wife] may perform ḥalîṣah or be married in levirate. The first one must perform ḥalîṣah and cannot be married in levirate.” Here you say, she performs ḥalîṣah; there you say, she is married in levirate! Where you say she performs ḥalîṣah, Rebbi Meïr and Rebbi Simeon; where you say, she is married in levirate, Rebbi Simeon and the rabbis. Rebbi Abun bar Bisna in the name of Rebbi Aḥa, but only if first he married in levirate and then performed ḥalîṣah. But if he performed ḥalîṣah first, it is forbidden; perhaps “bespeaking” acquired and she was freed by her co-wife’s ḥalîṣah.