Did roman treatment of freedwomen influence rabbinic halakhah on the status of female converts in marriage?

Rabbinic legal texts often pair converts with freed slaves. This association has been explained by the notion that, like converts, freed slaves joined Judaism upon manumission; therefore, freed men and women were legally viewed like converts. I suggest an inverse and more complex dynamic, through which Roman laws and concepts regarding freed persons influenced particular elements of rabbinic halakhah concerning converts, especially female converts. Since Roman freedwomen were new citizens with certain marital limitations, which have been attributed to lacking pedigree and an assumed sexual history (during servitude), their legal status offered a useful prism for considering female converts, who also had matrimonial restrictions and were without lineage. Moreover, given that a freedwoman’s prior enslavement had implications for her sexual background, female converts were viewed through that same lens. So, even though female converts may have come from non-Jewish families that considered their daughters’ virginity an important asset, the rabbinic legal linkage of freed slaves and converts affected several halakhot concerning female converts and their status in marriage, irrespective of their actual sexual history. Yet certain non-legal rabbinic teachings distinguish between these two female cohorts, resembling the differentiation between freedwomen and freeborn females that characterized the Roman world.