יבמות ט״זYevamot 16

Mishnah 1א׳

הָאִשָּׁה שֶׁהָלַךְ בַּעְלָהּ וְצָרָתָהּ לִמְדִינַת הַיָּם, וּבָאוּ וְאָמְרוּ לָהּ מֵת בַּעְלֵךְ, לֹא תִנָּשֵׂא וְלֹא תִתְיַבֵּם, עַד שֶׁתֵּדַע שֶׁמָּא מְעֻבֶּרֶת הִיא צָרָתָהּ. הָיְתָה לָהּ חָמוֹת, אֵינָהּ חוֹשֶׁשֶׁת. יָצְתָה מְלֵאָה חוֹשֶׁשֶׁת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, אֵינָהּ חוֹשֶׁשֶׁת:

If a woman's husband and her tzarah went abroad, and they came and said to her: Your husband died, she may not remarry [(since her husband had left without children)], and she may not be taken in yibum until she knows that her tzarah had not been pregnant, [lest her tzarah had given birth. And if one would ask, let her be given chalitzah and then let her marry "to the marketplace" whatever the case — the gemara answers: A chalutzah is unfit for the priesthood, and if she were given chalitzah and then it were found that her tzarah had borne a "surviving" child and that the chalitzah were meaningless, she would have to be proclaimed as kasher for the priesthood, not having been rendered unfit by that chalitzah. And if one had been present at the chalitzah, but not at the "rescinding" proclamation, and thereafter saw her married to a Cohein, he would say that a chalutzah is permitted to a Cohein.] If she had a mother-in-law [abroad], she need not fear [that she had been "given" a yavam. Even though above we do fear lest her tzarah might have given birth, that is because whatever she bore, male or female, it would release her from yibum; but, as to the mother-in-law, where even if she did bear, the first is yibum-linked only if she bore a son, we entertain the possibility that she might have miscarried, or (even if we assume that she had not miscarried,) that she might have borne a female.] If she (the mother-in-law) went out "full" (i.e., pregnant), she does fear [that she might have been given a yavam.] R. Yehoshua says: She does not fear. [The halachah is not in accordance with R. Yehoshua.]

Mishnah 2ב׳

שְׁתֵּי יְבָמוֹת, זוֹ אוֹמֶרֶת מֵת בַּעְלִי וְזוֹ אוֹמֶרֶת מֵת בַּעְלִי, זוֹ אֲסוּרָה מִפְּנֵי בַעְלָהּ שֶׁל זוֹ וְזוֹ אֲסוּרָה מִפְּנֵי בַעְלָהּ שֶׁל זוֹ. לָזוֹ עֵדִים וְלָזוֹ אֵין עֵדִים, אֶת שֶׁיֶּשׁ לָהּ עֵדִים, אֲסוּרָה. וְאֶת שֶׁאֵין לָהּ עֵדִים, מֻתֶּרֶת. לָזוֹ בָנִים וְלָזוֹ אֵין בָּנִים, אֶת שֶׁיֶּשׁ לָהּ בָּנִים, מֻתֶּרֶת. וְאֶת שֶׁאֵין לָהּ בָּנִים, אֲסוּרָה. נִתְיַבְּמוּ וּמֵתוּ הַיְבָמִין, אֲסוּרוֹת לְהִנָּשֵׂא. רַבִּי אֶלְעָזָר אוֹמֵר, הוֹאִיל וְהֻתְּרוּ לַיְבָמִין, הֻתְּרוּ לְכָל אָדָם:

Two yevamoth [wives of two brothers] — one says: My husband died; the other says: My husband died — the first is forbidden (to remarry) because of the husband of the second, and the second is forbidden because of the husband of the first. [Perhaps he is living and she is linked to him. And even though his wife says that he is dead, she is not believed to permit the other "to the marketplace" by her testimony, one yevamah not testifying for another.] If one has witnesses [that her husband has died] and the other does not have witnesses, the one who has witnesses is forbidden [to marry "to the marketplace"] and the one who has no witnesses is permitted. [She is not forbidden by reason of her husband, for she is believed to say: My husband has died; and she is also not forbidden by reason of her yevamah, for witnesses have come (to testify) that he died.] If one has children and the other does not have children [and neither had witnesses] — the one who has children is permitted, and the one who does not have children is forbidden. If they were taken in yibum [If there were two yavmin here, and they were taken in yibum], and the yavmin died, they are forbidden to marry ["to the marketplace" — one because of the first husband of the second; the second, because of the first husband of the first. Even though both are married to their yavmin on the premise that their husbands have died, it is by their own testimony that they are married. And they were believed, for a woman who says, "My husband has died" is taken in yibum. But now, they are not permitted to marry "to the marketplace." For if they marry "to the marketplace," the testimony of the one will be found to have helped the other, and yevamoth do not testify one for the other.] R. Elazar says: Since they were permitted to the yavmin [on the premise that their husbands have died], they were permitted to marry "to the marketplace," for we do not apprehend any more that they might be alive. (The halachah is not in accordance with R. Elazar.)]