Kiddushin 44A

קטנה מן האירוסין ⁠– אין עושים בה מאמר אלא מדעת אביה. והנערה ⁠– בין מדעת עצמה בין מדעת אביה, (מה שאין כן בקידושין).

If a minor girl was widowed after her betrothal, a surviving brother of her betrothed can perform levirate betrothal only with the consent of her father. And in the case of a young woman, he can do so either with her consent [mida’at atzmah] or with the consent of her father, unlike the halakha with regard to standard betrothal. This indicates that a young woman can accept levirate betrothal on her own, despite the fact that it removes her from her father’s authority.

אלא אי איתמר, הכי איתמר: אמר רבי יוסי ברבי חנינא: מאי טעמיה דרבי יוחנן אליבא דרבנן? קידושין, דמדעתה ⁠– אביה ולא היא. גירושין, דבעל כרחה ⁠– בין היא בין אביה.

Rather, if it was stated, it was stated like this: R' Yosei, son of R' Ḥanina, says: What is the reason of R' Yoḥanan, in accordance with the opinion of the Rabbis? With regard to betrothal, which takes effect only with the consent of the one who accepts the betrothal, her father can accept it but not her, since betrothal requires his approval. With regard to a bill of divorce, which can be given without her consent, either she or her father can receive it.

הרי מאמר, דמדעתה, וקתני: בין היא ובין אביה! התם במאמר דבעל כרחה, ורבי היא. דתניא: העושה מאמר ביבמתו שלא מדעתה, רבי אומר: קנה, וחכמים אומרים לא קנה.

The Talmud asks: But isn’t levirate betrothal valid only with her consent, like other betrothals, and yet it teaches in the baraita that either she or her father can accept it? The Talmud answers: There it is referring to levirate betrothal that is performed against her will, and it is in accordance with the opinion of R' Yehuda HaNasi. As it is taught in a baraita: If a yavam performs levirate betrothal with his yevama without her consent, R' Yehuda HaNasi says: The yavam acquires her. And the Rabbis say: He does not acquire her.