Nedarim 30A

תפשוט דבעי רב הושעיא: הנותן שתי פרוטות לאשה ואמר לה: ״באחת התקדשי לי היום, ובאחת התקדשי לי לאחר שאגרשיך״, הכי נמי דהוו קידושי.

resolve the dilemma from here, as Rav Hoshaya asked: In the case of one who gives two perutot to a woman and says to her: With one of them be betrothed to me today and with one be betrothed to me after I divorce you, what is the halakha? Rav Hoshaya was uncertain whether the second betrothal is effective after the divorce. Bar Padda holds that if he redeems the consecrated saplings, they again become consecrated. Apparently, he holds that upon the redemption, the second consecration immediately goes into effect. From bar Padda’s opinion, one could say: So too, here, after the first marriage is ended by the bill of divorce, the second betrothal that was previously performed takes effect, and it should be a valid betrothal.

איתער בהו רבי ירמיה, אמר להו: מאי קא מדמיתון פדאן הוא לפדאום אחרים? הכי אמר רבי יוחנן: פדאן הוא ⁠— חוזרות וקדושות, פדאום אחרים ⁠— אין חוזרות וקדושות. ואשה כפדאוה אחרים דמיא.

R' Yirmeya, who had been dozing, woke up when he heard their conversation and said to them: For what reason are you comparing where he redeemed them to where others redeemed them? The halakhot are not similar. This is what R' Yoḥanan said: If he redeemed the saplings, they become consecrated again, but if others redeemed them before they were cut they do not become consecrated again, since they are not in his possession anymore, and the case of a woman given a bill of divorce from her husband is considered as if others redeemed her. This is because upon divorce she is completely independent, and the second marriage can therefore take effect only with her consent. But if she refuses, the betrothal is not valid.