וְהֵסִ֩ירָה֩ אֶת־שִׂמְלַ֨ת שִׁבְיָ֜הּ מֵעָלֶ֗יהָ וְיָֽשְׁבָה֙ בְּבֵיתֶ֔ךָ וּבָֽכְתָ֛ה אֶת־אָבִ֥יהָ וְאֶת־אִמָּ֖הּ יֶ֣רַח יָמִ֑ים וְאַ֨חַר כֵּ֜ן תָּב֤וֹא אֵלֶ֙יהָ֙ וּבְעַלְתָּ֔הּ וְהָיְתָ֥ה לְךָ֖ לְאִשָּֽׁה׃
lalu ia harus menanggalkan pakaian yang dikenakannya ketika ditawan, tinggal di rumahmu, dan menangisi ayahnya dan ibunya selama sebulan penuh. Sesudah itu barulah engkau boleh menghampirinya dan menjadi suaminya, dan ia akan menjadi istrimu.
Tosefta Yevamot
A yevama receives sustenance payments by the estate of her husband for the entirety of the first three months [following his death]. After three months, she does not receive sustenance payments either by her husband's estate or by her yavam's estate. If her yavam was brought to judgment [and required to either perform yibbum or chalitzah], and he escaped, behold, he must provide sustenance payments from his estate. It so happened that there was someone who came before Rabbi Yosei. He said to him, "Rabbi, what is the ruling regarding performing chalitzah within three months?" He read to him this verse (Deut. 25:7): "And if the man does not desire to take his yevama, etc." One who is is fit to perform yibbum is fit to perform chalitzah. Within three months, since he is not fit to perform yibbum, he is not be fit to perform chalitzah. [Therefore,] the yevama should not be subject to yibbum or chalitzah until three months have passed.
And just as they do not tell him to perform yibbum, so too they do not tell him to perform chalitzah. It so happened in Rophah (ברופא (MS Erfurt)) that there was someone whose husband was traveling overseas, and there was a woman who was waiting him to perform yibbum, and he had a minor brother. In the name of Rabbi Elazar bar Tzadok they said, she should [be permitted to] perform chalitzah lest some evil befall him, and it turns out that she is bound to the minor [brother]. And the Sages say, just as they do not tell him to perform yibbum, so too they do not tell him to perform chalitzah.
The beautiful captive mentioned in the Torah is given thirty days, but the Sages said, she [actually] needs to wait three months so that the [parentage of the] offspring is rectified (i.e., it is determined whether it is the offspring of her captor or her slain former husband). Rabbi Shimon ben Elazar would bring [a proof] from Scripture, as it is said (Deut. 21:13), "A month of days, and after that [you may come to her]."*The Talmud (Yevamot 48b:2) explains that Rabbi Shimon ben Elazar midrashically expounded the verse as follows: "A month" = thirty days, "days" = thirty days, and "after that" = thirty days, for a total of ninety days. (See also Lieberman here.)
And just as they do not tell him to perform yibbum, so too they do not tell him to perform chalitzah. It so happened in Rophah (ברופא (MS Erfurt)) that there was someone whose husband was traveling overseas, and there was a woman who was waiting him to perform yibbum, and he had a minor brother. In the name of Rabbi Elazar bar Tzadok they said, she should [be permitted to] perform chalitzah lest some evil befall him, and it turns out that she is bound to the minor [brother]. And the Sages say, just as they do not tell him to perform yibbum, so too they do not tell him to perform chalitzah.
The beautiful captive mentioned in the Torah is given thirty days, but the Sages said, she [actually] needs to wait three months so that the [parentage of the] offspring is rectified (i.e., it is determined whether it is the offspring of her captor or her slain former husband). Rabbi Shimon ben Elazar would bring [a proof] from Scripture, as it is said (Deut. 21:13), "A month of days, and after that [you may come to her]."*The Talmud (Yevamot 48b:2) explains that Rabbi Shimon ben Elazar midrashically expounded the verse as follows: "A month" = thirty days, "days" = thirty days, and "after that" = thirty days, for a total of ninety days. (See also Lieberman here.)