Responsa for Yevamot 75:6
פלגא דקמודי להו שקלי תילתא דקא מודו ליה שקל פש להו דנקא הוי ממון המוטל בספק וחולקין
the son of the deceased and half of the estate is, therefore, mine'<span class="x" onmousemove="('comment',' Since it is to be divided into two equal shares between the two sons of the deceased. ');"><sup>10</sup></span> while the sons of the levir plead, 'You are our brother and you have a share like one of us',<span class="x" onmousemove="('comment',' If for instance, the total number of brothers was three, he is entitled, they claim, to a third of the estate only, and not to a half, ');"><sup>11</sup></span> they receive the half which he concedes to them while he receives the third<span class="x" onmousemove="('comment',' V. note 13 supra. ');"><sup>12</sup></span>
Teshuvot Maharam
After protracted litigation, the widow (of Speyer) and her levirs finally came to court and chose their judges. These judges asked the opinion of R. Meir who put them off and advised them to ask the great (Jewish) leaders of the Kingdom (Germany) regarding the ordinances passed by the communities affecting the relations of a widow and her levirs. The leaders all agreed that after the rite of halitzah is performed, one half of the husband's estate belongs to the widow and one half to the levirs. R. Meir states that he knows no further details regarding these laws of the communities, and renders the following decision in accordance with talmudic law:
A. If A's widow, three months after his death refuses to undergo the rite of halitzah or marry her levir, she is to be considered as a rebellious wife and all of A's property is to be taken away from her, except that which she has brought in as a dowry, upon her marriage to A. If, however, she consents to undergo the rite of halitzah, she receives half of A's property, as is the Takkanah of the communities. From this amount is deducted the sum she admits, under oath, to have wasted, lost, and given away as presents, while A was alive and after his death.
SOURCES: Pr. 563; Mord. Yeb. 23. Cf. Terumat Hadeshen 220; Isserlein, Pesakim 262; ibid. 263; ibid. 264.