Study Gittin folio 43B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
and I do not declare her to be the wife of two dead men. The halakha is that a yevama whose requirement for levirate marriage results from marriage to two brothers does not enter into levirate marriage at all. Here, that halakha does not apply, as whichever way you look at it, she was not married to
It was stated: If there was a half-female slave half-free woman who was betrothed to Reuven, and afterward she was emancipated entirely, and she went back and was betrothed to Shimon, who in this case was not the brother of Reuven, then Rav Yosef bar Ḥama says that Rav Naḥman says: Through her em
R' Zeira says: It stands to reason in accordance with my opinion, as it is written with regard to one who has sex with a designated female slave: “They shall not be put to death, because she was not free” (Leviticus 19:20), and one can infer: But if she was free, then they will be put to death, be
Abaye said to him: And according to the tanna of the school of R' Yishmael, who says: It is referring to a Canaanite female slave betrothed to a Hebrew slave, so too, will you say that when she is free they are put to death? Once she is free, her betrothal to a Hebrew slave certainly is abrogated
§ Rav Huna bar Ketina says that R' Yitzḥak says: An incident occurred involving one woman who was a half-female slave half-free woman, and they forced her master to emancipate her, and he made her a free woman. The Talmud asks: In accordance with whose opinion is it? Is it in accordance with the op