Ketubot 107B

צדקה. מאן דאמר צדקה ⁠— אבל תכשיט יהבינן לה, דלא ניחא ליה דתינוול.

he maintains that she does not receive money from his property for charity, as the court does not take donations of charity from one’s property without his knowledge. Conversely, the one who said that the court does not give money for charity would argue: However, they do give her ornaments, as it is assumed that it is not satisfactory for him for his wife to be degraded by a lack of jewelry.

תא שמע: היבמה ⁠— שלשה חדשים הראשונים ניזונת משל בעלה,

The Talmud further suggests: Come and hear: With regard to a yevama, a woman whose husband died childless and he has a brother [yavam], and who is waiting either to enter into levirate marriage with the yavam or perform ḥalitza, for the first 3 months after her husband’s death she is sustained from the property of her husband.

מיכן ואילך, אינה ניזונת לא משל בעלה ולא משל יבם. עמד בדין וברח ⁠— ניזונת משל יבם.

From then on, as long as she has not entered into levirate marriage, she is not sustained, neither from the property of her husband nor from that of the yavam. If the yavam stood in judgment and the court ruled that he should enter into levirate marriage, and he fled, she is sustained from the property of the yavam. This apparently contradicts Shmuel’s ruling, as here the woman is provided with sustenance from the estate of the yavam in his absence, despite the fact that his obligation toward her is less than that of a husband.

אמר לך שמואל: למאי ניחוש לה להאי? אי משום צררי ⁠— לא מיקרבא דעתיה לגבה, אי משום מעשה ידיה ⁠— לא משתעבדא ליה.

The Talmud answers that Shmuel could have said to you: With regard to what need we be concerned in this case? If the concern is due to the possibility that he gave her a bundle of money before his departure, the mind of the yavam is not that close to this woman that he would leave money with her; if the concern is due to her earnings, i.e., that he said to her: Spend your earnings to sustain yourself, she is not yet obligated to give him her earnings.