Study Yevamot folio 24A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
There, in that Mishnah, if it is according to the one who said that the levirate bond is substantial, then there is a bond in that case, as two sisters were certainly married to the brothers and require levirate marriage. And if it is according to the one who said that it is prohibited to nullify
§ The Mishnah states that if they married their wives before consulting the court, the court does not remove them from the marriage. Sheila teaches a baraita that clarifies the Mishnah: And this is the case even if both of the brothers were priests. A woman who performed ḥalitza is normally forbidd
The Talmud asks: And is the prohibition against a ḥalutza marrying a priest really by rabbinic law? But isn’t it taught in a baraita: “They shall not take a woman that is a prostitute, or profaned; neither shall they take a woman divorced from her husband; for he is holy unto his God” (Leviticus 21:
Mishnah: It is a mitzva for the eldest to consummate the levirate marriage, i.e., the eldest takes precedence over the other brothers, though they too are obligated. But if the younger brother consummated the levirate marriage first, he acquires the yevama as his wife.
Talmud: A baraita states the following interpretation of the verse: “And it shall be that the firstborn that she bears shall be established in the name of his dead brother and his name will not be blotted out of Israel” (Deuteronomy 25:6). From here the rabbis derive that the mitzva to consummate t