POINT BY POINT SUMMARY
Prepared by P. Feldman
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
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Previous daf Yevamos 103
1) WHICH SHOES ARE VALID FOR CHALITZAH?
(a) Whether the Yavam is standing, sitting or leaning; and
one who does Chalitzah from a blind man - all of these
2) ON WHICH PART OF THE LEG IS CHALITZAH DONE?
(b) But a torn Minal which does not cover most of the foot,
or an incomplete sandal which does not hold most of the
foot, a carpet on which one drags his hands, a cloth
Anpilya, and Chalitzah from a minor - such a Chalitzah is
(c) Question: Who taught this Beraisa, which says that a
false foot is as a shoe?
(d) Answer: R. Meir, as we see from a Mishnah.
1. (Mishnah - R. Meir): A person with a false foot may
walk outside with it; R. Yosi forbids this.
(e) Question: But the Beraisa invalidates Chalitzah with a
cloth Anpilya - this is as Chachamim (that argue on R.
Meir, and require leather).
(f) Answer #1 (Abaye): Since the end of the Beraisa is as
Chachamim, so is the beginning - the case is, the false
foot is covered with leather.
1. Objection (Rava): But if it is not covered with
leather - it is invalid? If so, why did the end of
the Beraisa invalidate a cloth Anpilya - it should
make a distinction in a false foot itself!
(g) Answer #2 (Rava): Rather, since the beginning of the
Beraisa is as R. Meir, so is the end; a false foot
protects; a cloth Anpilya does not protect.
2. It should say - a false foot is only valid if
covered with leather, if not, it is invalid!
(h) (Ameimar): A man doing Chalitzah must press his foot on
(i) Objection (Rav Ashi): But the Beraisa says Chalitzah is
valid, whether he stands, sits or leans!
(j) Answer (Ameimar): In all 3 cases, he presses his foot
(k) (Ameimar): One whose foot is reversed (and his leg rests
on the front of his foot) may not do Chalitzah.
(l) Question (Rav Ashi): But the Beraisa permits a false
1. Suggestion: The one missing the foot himself does
2. Rejection: No, he gives the false foot to a regular
person, who does Chalitzah with it.
i. Rav Ashi: According to Ameimar, Bar Uva and Bar
Kifuf (men whose feet were reversed) may not do
(a) (Mishnah): From the knee and below (the Chalitzah is
(b) Contradiction (Beraisa): "Regalim" - to exclude those
with false feet (from the obligation to enter the Temple
on festivals; we see, the shin is not considered as a
(c) Answer: The shin is valid for Chalitzah, since the Torah
said "Me'al (from above) his foot".
(d) Question: If so, even above the knee should be valid!
(e) Answer: The Torah said "Me'al", not 'Me'al of Me'al".
1. (Rav Papa): We learn from this, there is no bone
below the ankle - if there was, the ankle would be
considered "Me'al", and the shin would be 'Me'al of
(f) (Mishnah): Above the knee ...
2. Rejection (Rav Ashi): There may be a bone underneath
- whatever is across from the foot is considered
part of the foot.
(g) Question (Rav Kahana): "And the fetal sac that comes from
between Ragleha" (we see that "Regel" extends past the
(h) Answer (Abaye): When she gives birth, a woman puts her
ankles by her thighs.
(i) Question: "He did not (shave) Raglav, nor his mustache".
(j) Answer: The verse used a clean language (but normally,
Regel does not include above the knee).
(k) Question: "And Shaul came to rub Raglav (do his needs)".
(l) Answer: The verse used a clean language.
(m) Question: "But he is rubbing Raglav..."
(n) Answer: The verse used a clean language.
(o) (R. Yochanan): Sisera had relations 7 times - "Between
Ragleha he bent, he fell, he lied; between Ragleha he
bent, he fell; where he bent, he fell and was killed.
1. Question: But Ya'el enjoyed forbidden relations (why
does the verse praise her)!
2. Answer (R. Yochanan): The good that wicked do, is
bad for Tzadikim - "Beware, do not speak to Yakov
good nor evil".
3) THE SHOE FOR CHALITZAH
i. We understand, he should not speak evil to him.
3. We understand, by Lavan, if he would speak of good,
he would mention idolatry.
ii. Question: Why shouldn't he speak to him of
iii. Answer: The good of the wicked is bad to
4. Question: What was bad about Sisera's relations with
5. Answer: He cast filth into her.
i. (R. Yochanan): When the serpent had relations
with Chava, he cast filth into her. Yisrael
stood on Mount Sinai, and the filth left us;
Nochrim did not stand on Mount Sinai, they
still have the filth.
(a) (Mishnah): If she did Chalitzah with a shoe that is not
the Yavam's ...
(b) (Beraisa): "His shoe" - one would only know, the Yavam's
shoe. The word "shoe" is repeated, to include any man's
(c) Question: If so, what do we learn from "His shoe"?
(d) Answer: A shoe fitting for him - to exclude a big shoe
that he cannot walk in, a small shoe that does not cover
the majority of his foot, and a shoe missing the heel.
(e) A Yevamah came to do Chalitzah. Rav Yosef told Abaye to
give the Yavam his shoe; Abaye gave him his left shoe.
1. Rav Yosef: Chalitzah with a left shoe is valid
b'Di'eved - Lechatchilah, it may not be used!
(f) (Mishnah): A wooden shoe ...
2. Abaye: The same applies to a shoe which is not the
3. Rav Yosef: I intended that you should let the Yavam
acquire your shoe.
(g) Question: Who is the Tana that considers a wooden shoe to
be a shoe?
(h) Answer #1 (Shmuel): R. Meir.
1. (Mishnah - R. Meir): One missing a foot may walk
outside on Shabbos with a false foot; R. Yosi
(i) Answer #2 (Shmuel's father): The Mishnah speaks of a
wooden shoe covered with leather, and all agree to this.
(j) (Rav Papi citing Rava): A leprous shoe which has been
closed off, should not be used for Chalitzah; if it was
used, the Chalitzah is valid; a shoe which has been
declared absolutely leprous may not be used for
Chalitzah; if it was used, the Chalitzah is invalid.
(k) (Rav Papa citing Rava): A leprous shoe, whether it was
closed off or was declared absolutely leprous, may not be
used for Chalitzah; if it was used, the Chalitzah is
(l) Question (Mishnah): A leprous house which was closed
makes Tamei what touches its inside; a house declared
absolutely leprous also imparts Tumah to something which
touches its outside; both make Tamei one who enters the
1. If Rav Papi is correct (an absolutely leprous shoe
is invalid, even b'Di'eved, because it is as if it
is not the proper size) - the same should apply to a
house, and we cannot apply "One who enters the
(m) Answer: That is different - a verse says, "He will take
apart the house" - even when it is being dissembled, it
is considered a house.
(n) (Beraisa): A leprous rag which is 3 fingers by 3 fingers
- even though its volume is less than an olive, once the
majority enters the house, it makes Tamei all vessels in
1. Suggestion: This speaks of an absolutely leprous rag
(and this refutes Rav Papi, as above).
(o) Question: Why don't we learn from this (that an
absolutely leprous shoe may be used for Chalitzah)?
2. Rejection: No, the rag was only closed off.
3. Question: But the end of the Beraisa says, 'If its
volume was several olives, once an olive's amount
enters the house, it makes vessels in the house
i. We understand, if it is absolutely leprous, it
is equated to a corpse (that an olive's worth
4. Answer: The rag is absolutely leprous - a verse
teaches, "He will burn the garment" - even when it
is burned, it is called a garment.
ii. Question: If it is only closed off, why is it
equated to a corpse?
(p) Answer: We do not learn prohibitions from laws of Tumah.
(q) (Rava): A leprous shoe that was closed off, or was
declared absolutely leprous, or a shoe of idolatry - it
may not be used for Chalitzah; if it was used, the
Chalitzah is valid;