Talmud for Yevamot 13:6
הַמְגָרֵשׁ אֶת הָאִשָּׁה וְהֶחֱזִירָהּ, מֻתֶּרֶת לַיָּבָם. וְרַבִּי אֱלִיעֶזֶר אוֹסֵר. וְכֵן הַמְגָרֵשׁ אֶת הַיְתוֹמָה וְהֶחֱזִירָהּ, מֻתֶּרֶת לַיָּבָם. וְרַבִּי אֱלִיעֶזֶר אוֹסֵר. קְטַנָּה שֶׁהִשִּׂיאָהּ אָבִיהָ וְנִתְגָּרְשָׁה, כִּיתוֹמָה בְחַיֵּי הָאָב. הֶחֱזִירָהּ, דִּבְרֵי הַכֹּל, אֲסוּרָה לַיָּבָם:
If one divorces a woman and takes her back, she is permitted to the yavam. [And we do not say that the original marriage causes the yevamah to fall before the yavam, and from the time his brother divorced her she is forbidden to him as "his brother's wife," being the divorcée of his brother.] R. Eliezer forbids her, [decreeing against all of these by reason of "an orphan in her father's lifetime," concerning whom it is stated later in our Mishnah that she is considered a divorcée even according to the rabbis. The halachah is not in accordance with R. Eliezer.] Likewise, if one divorced an orphan and took her back, she is permitted to the yavam. R. Eliezer forbids her. A minor who was betrothed by her father and was divorced is like "an orphan in her father's lifetime." [Even though her father is living, she is like an orphan relative to betrothal, her father no longer having the power to accept her betrothal.] If he took her back [when she was a minor], all say that she is forbidden to the yavam [if her husband died when she was still a minor, for her "return betrothal" was meaningless, her father's authority in her having lapsed, and she having no authority of her own, for which reason she remains in the status of a divorcée.]