Chaim, was just curious, but isn't there something in Talmud that mentions about a slave woman who must be converted and married to a Jewish man who had her in possession? I'm not knowledgeable about Torah but was wondering about your input.
https://www.sefaria.org/Pe'er_HaDor_Teshuvot_HaRambam.132?lang=en×
Pe'er HaDor Teshuvot HaRambam 132
TESHUVA 132
1 (211)
2 Question: What would our master say on the matter of a bachelor who purchased a beautiful (“yefat to’ar”) slave woman, and she lives within his courtyard. The courtyard is large, and he lives there with his father’s wife and her three young daughters.
3 There is a dispute between him and his brothers.
4 They sued the brother before the judge, and many words were exchanged.
5 Later, his brother informed on him to the judge, saying that he bought a Christian slave woman and converted her, and he secludes himself with her. The slave woman came before the judge, and the judge inquired about her status, to which she responded: “I am a Jewish woman.” The judged offered that she could declare to be Muslim, but she refused, saying: “I am a Jewish woman, daughter of a Jewish woman.”
6 The judge restored her to him, and he took her to his home. The city is gossiping about him, and she is now living in his house.
7 Must the rabbinical court remove her from his house, as they are forbidden to seclude themselves, and even if he does not seclude himself with her, because the Torah states: “You shall stand blameless before the Lord and before Israel” (Bamidbar 32:22)? Or may we say that since his father’s wife dwells in the same courtyard, we are not required to remove her from him?
8 And if the rabbinical court must remove her, what would be the reason for her removal? We do not find seclusion forbidden except with an unmarried woman and a non-Jewish woman. Why would we forbid her to live in his house?
9 Does she have the status of a “beautiful captive woman” or not?
10 May our teacher instruct us, and may his heavenly reward be doubled.
11 Response:
12 She does not have the status of a beautiful captive woman, because this is a unique status conferred by Torah law, which permitted taking her as a wife at that specific time, namely, during a conquest, while she is still a gentile. The Torah spoke to counter the evil inclination, similar to the way it permitted them, at that time, to eat forbidden foods from the “homes fill with all manner of goodness” (Devarim 6:11), even bacon (Hullin 17a). Thus, this case is incomparable.
13 The rabbinical court must, due to this bad report, force him to remove her or to emancipate and marry her. Even though this is akin to a sin, because one who is rumored to have slept with a slave woman may not, ab initio, marry her if she has been emancipated, we have already ruled several times on cases such as this that he should emancipate and marry her. We do this to pave the way for those who wish to repent, and we say that it is better for him to eat the sauce than to eat the actual fats. We rely on the words of the Sages: “It is a time to act for God, for they have breached Your Torah” (Tehilim 119:126; Berakhot 54a).
14 We subtly and softly help him marry her, and we set a time by which he must marry her or remove her, as Ezra did (Ezra 10:10-44).
15 May God repair our breakdowns, as he promised: “I will remove all of your impurities” (Yeshayahu 1:25).
16 So writes Moshe.
on the other hand I did find this
Yevamot 2:8
It is the obligation for the eldest brother to perform Yibum; however, if the younger [brother] went ahead [and did it] he has merited [the Mitzvah]. [If] one was accused of [having relations] with a bondwoman and she was [subsequently] freed, or with a gentile woman and she [subsequently] converted, he may not marry her. But if he did she is not removed from him. [If] one was accused of [having relations] with a married woman, and [consequently] she is removed from him [her husband], even if he [the suspected adulterer] marries [her], he must divorce [her].
So I can understand where it is forbidden to have a relationship with the slave, and then she is free or a gentile woman and she converted for the purpose of marriage, but it seems Maimonides is taking a approach to try to work within emancipating the woman and converting her.