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Yevamos 102

1) [line 21] NETZIVIN - a city in Bavel, home of Rebbi Yehudah ben Beseira
2) [line 23] V'AL SHULCHANI HU TADIR - he always changes money on my table (TOSFOS v'Al)

3) [line 31] PANTA ME'AL - (a) the Panta is the leather upper of the shoe (RASHI); (b) the Panta is one of the flaps into which the shoelaces are threaded (RITVA, ME'IRI). See Insights

4) [line 31] ARKESA ME'AL D'ME'AL - (a) the Arkesa is a big strap (or straps) that are wrapped around the entire shoe, from one edge of the shoe to the other, in order to fasten it onto the foot (RASHI). (b) the Arkesa is the shoelace (or shoelaces) which or tied on top of the shoe's upper, similar to the way we tie our shoelaces (RITVA, ME'IRI). See Insights.

5) [line 34] MIN'AL MERUPAT - a shoe that is torn in a noticeable place
6) [line 35] D'CHAMITEI - that I saw
7) [line 35] CHAVIVI - (lit. my beloved one) Rebbi Chiya, Rav's uncle. Rav's father Aibo was Rebbi Chiya's brother from the same father. However, they did not share the same mother. Aibo married Rebbi Chiya's sister from his mother, and as such, Rav was the son of Rebbi Chiya's brother and sister (Sanhedrin 5a)

8) [line 36] SHINTZIN - (a) (O.F. esterles) straps or laces that just tighten the neck of the sandal around the foot, but are do not tie it on the foot securely (RASHI); (b) loops or hooks that are used for fastening the sandal onto the foot in place of laces (RITVA)

9) [line 37] SANDELA D'TAIYA - the shoe of an Arab merchant, which is fastened securely onto his foot with long straps, that are wrapped upwards around the legs a number of times (see Insights)

10) [line 37] D'MIHADAK TEFEI - that can be tightened very well
11) [line 38] CHUMARTA - (a) a knot that is made with the laces of the sandal, which ties the neck of the sandal securely to the leg (RASHI); (b) a tight ring through which the laces of the sandal are tucked in order to keep them from loosening (RITVA, from ARUCH Erech "Chamar" #10), see Insights

12) [line 38] KATRINAN BEI MISNA - we tie a thread to the sandal to fasten it more securely onto the leg, making it similar to a "Sandela d'Taiya" (so that when the Yevamah removes it, it will be a full-fledged "Chalitzah")

13) [line 41] SHEMITAS ROV HE'AKEV - taking off most of the (a) (O.F. sole) sole of the sandal (RASHI); (b) part of the sandal that wraps around the back of the foot at the ankle (ME'IRI) from the Yavam's foot

14a) [line 47] D'CHULA CHAILA D'KAR'A - all of the weight of the leg
b) [line 47] ALEI DACHIS - presses on it (O.F. prembre - to press)
15) [line 51] KERA'ASAHU - if she tore it off
16) [line 51] SERAFASAHU - if she burned it
17) [line 52] GILUYEI KAR'A BA'INAN - exposure of the foot
18) [line 55] SHA'LAFTEI L'ILA'EI V'KAI TATA'EI - she removed the shoe that was on top and the shoe underneath remained

19) [line 56] V'LO ME'AL D'ME'AL - and not an action of pulling off the shoe that is one step removed from the Yavam's foot


20) [line 1] U'MI IKA KI HAI GAVNA? - that is, the Gemara is asking whether it is common for people to wear one shoe on top of another, such that Chalitzah in this case would be valid. It is not asking if such a situation exists (TOSFOS)

21) [line 2] D'NAFAK B'CHAMSHA ZUZEI MUKEI L'SHUKA - who walked to the marketplace wearing five pairs of felt socks

22) [line 15] "[VA'ALBISHECH RIKMAH,] VA'EN'ALECH TACHASH, [VA'ECHBESHECH BA'SHESH, VA'ACHASECH MESHI.]" - "I clothed you with embroidered cloth, and shod you with leather of the Tachash animal, and I girded you with fine linen, and I covered you with silk." (Yechezkel 16:10)

23) [line 19] TARSIYOSAV - straps
24) [line 22] KURKA - a slipper made entirely of goats' hair or cloth
25) [line 24] MISHLAF - taking or pulling off
26) [line 25] ZERUZEI - tying on; to lift the shoe ore sandal off the ground and tie it on the Yavam's foot

27) [line 27] SHELUFEI MI'BEISA LI'KERAVA - they were drawn out of their houses [and taken] to the battlefield

28) [line 27] "YECHALETZ ANI V'ONYO [V'YIGEL BA'LACHATZ OZNAM.]" - "He saves the poor man through his poverty, and opens their ears through the oppression [of poverty]." (Iyov 36:15) - HaSh-m gives the poor man great poverty to atone for his sins and redeem him from death and catastrophe (RAMBAN, cited by Targum Chayim by Leib Friedman, Machon Yachdav, Yerushalayim, 5756)

29) [line 29] "CHONEH MAL'ACH HASH-M SAVIV LI'YEREI'AV VA'YECHALETZEM." - "The angel of HaSh-m encamps around those who fear Him, and saves them." (Tehilim 34:8)

30) [line 31] "...V'ATZMOSECHA YACHALITZ, [V'HAYISA K'GAN RAVEH UCHE'MOTZA MAYIM ASHER LO YECHAZEVU MEIMAV.]" - "[And HaSh-m shall guide you continually, and satisfy your soul in drought,] and make strong your bones; [and you shall be like a watered garden, and like a wellspring, the waters of which fail not.]" (Yeshayah 58:11)

31) [line 31] ZURUZEI GARMEI - "quickening" or strengthening the bones
32) [line 36] D'CHALATZ LEI MAREI MINEI - whose Master has performed Chalitzah with them, sending them away

33) [line 38] MIDI MESHASA IS BEI - is there any effect from (lit. substance to) the act?

34) [line 40] HA'TOREM
(a) Every year, one half a Shekel was collected from every Jew to fund the Korbenos Tzibur that were offered in the Beis ha'Mikdash. Beis Din placed the money that was collected in a room in the Mikdash reserved for that purpose (see Background to Yoma 55:7, "Shekalim").
(b) At three times during the year (before each of the three festivals), Beis Din filled three boxes, each of which held three Se'in (approximately 25 or 43.2 liters, depending upon the differing Halachic opinions) with Shekalim from that room. The portion that was set aside in the boxes was called the "Terumas ha'Lishkah," while the remainder of the Shekalim were called "Sheyarei ha'Lishkah" (Shekalim 7b, 8a). (See Insights to Shekalim 9:2)
(c) There is a difference of opinion as to why the Terumas ha'Lishkah was done three times a year rather than just once. One opinion states that the reason was only to publicize the Terumas ha'Lishkah (Shekalim 2b, see Insights there). According to others, Beis Din was concerned that the Terumas ha'Lishkah should be collected from the Shekalim that arrived later in the year (this opinion is also mentioned in the Yerushalmi, ibid.).
(d) The Shekalim from the Terumas ha'Lishkah were used to purchase the animals needed for public sacrifices and for the wages of certain laborers and appointees of Hekdesh. The Shekalim from the Sheyarei ha'Lishkah were used to buy other goods necessary for the upkeep of the Mikdash and the entire city of Yerushalayim (Shekalim 4a-b).

35) [line 40] PARGOD CHAFUS - a cloak with a hem folded outward
36) [line 43] D'IS BEI KETITEI - that has in it pieces of soft cloth; pads
37) [line 44] KARICH SUDRA A'KAR'EI - wrapped a scarf or cloth around his foot
38) [line 47] KURDEKISIN - (Ger. undershuch) a fine shoe that is worn under a thicker shoe, for protection against wetness

39) [line 49] HA'NIFRAM - that is torn
40) [line 50] HA'NIFCHAS - of which a part has broken off
41) [line 50] SHA'AM - (O.F. paveil) a kind of rush (a marsh or water-side plant with a slender, tapering, pith-filled stem (RASHI Yoma 78)

42) [line 50] SIV - the fibrous substance just under the surface of the date palm
43) [line 50] KAV HA'KITE'A - a hollowed out piece of wood [that covers the remainder of the leg] of an amputee

44) [last line] MOK - (O.F. chalcon) sock, light shoe; made of hard felt (RASHI)
45) [last line] SEMICHAS HA'RAGLAYIM - one of the shin-pads made of thick hide or wood that cover the stumps of the legs of an amputee

46) [last line] GADOL - an adult

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