(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)


prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

Previous daf

Yevamos 102


(a) What does Rava extrapolate from the Pasuk in Shoftim "Som Tasim Alecha Melech ... *mi'Kerev Achecha* Tasim *Alecha* Melech"?

(b) This speaks by Dinei Nefashos (see Tosfos DH 'Ger').
What will be the Din by Dinei Mamonos?

(c) A Ger whose mother is a Yisre'eilis, is eligible to judge even a Yisrael.
In which area of Halachah will this not be the case?

(a) Rabah and Rav Yosef argue over what Rav Kahana Amar Rav said. According to Rabah, he said that if Eliyahu would come and say 'Choltzin be'Man'al Shom'in Lo; Ein Choltzin be'Sandal, Ein Shom'in Lo'.
What is the reason for the latter half of the statement (with which Rav Yosef also concurs)?

(b) Rav Yosef disagrees with the first half of Rabah's statement.
What does he say?

(c) What is the situation with regard to using a Man'al for Chalitzah before Eliyahu comes, according to ...

  1. ... Rabah?
  2. ... Rav Yosef?
(d) How will Rav Yosef explain our Mishnah, which states 'Chaltzah be'Man'al, Chalitzasah Kesheirah' (implying Bedieved, but not Lechatchilah)?
(a) What did that old man tell Rebbi Yossi when, upon arriving in Netzivin, he asked him whether ...
  1. ... he knew Rebbi Yehudah ben Beseira well?
  2. ... as a Dayan at a Chalitzah ceremony, he would use a Man'al or not?
(b) What did Rebbi Yossi retort (in connection with Rebbi Meir's opinion)?

(c) How does Rebbi Ya'akov quote Rebbi Meir?

(d) What is wrong with the text in our Gemara (in parenthesis) 've'ha'Torah Amrah "Na'alo", 've'Lo Man'alo'?

(a) Based on the Pasuk "ve'Chaltzah Na'alo *me'Al* Raglo", what reason do we initially suggest to explain those who hold 'Ein Choltzin be'Man'al'?

(b) On what basis do we reject that reason?

(c) We finally ascribe the prohibition to a Man'al Merupat.
What is a Man'al Merupat? Why is it any worse than a Sandal Merupat?

(d) Rebbi Chiya used to use a Sandal with laces for Chalitzah.
What did Rav comment on that?

(a) What is the Din with regard to a Sandal which is tied with a large knot (that requires one lace on top to prevent it from slipping off the foot)?

(b) According to Rav Yehudah Amar Rav, what is the minimum of foot that the Yevamah needs to remove from the shoe in order to become Muteres le'Shuk?

(c) What do we imply from the Beraisa which invalidates a shoe whose straps come undone by themselves, or *which the Yavam removed from his foot*?

(d) How does Rav Yehudah Amar Rav reconcile his statement with this Beraisa, which implies that most of the *foot* is required?

(a) The Reisha of the above Beraisa (invalidating a shoe whose straps come undone by themselves) serves as a proof for the ruling of Rebbi Yanai.
What does Rebbi Yanai say?

(b) What are the two sides of ...

  1. ... Rebbi Yanai's She'eilah whether it will suffice to tear or to burn the shoe off the Yavam's foot?
  2. ... Rebbi Nechemyah's She'eilah from Rabah whether it will suffice to remove one of the two shoes which the Yavam is wearing on his foot? What is the case?
(c) Did people used to go with two shoes one on top of the other?
Answers to questions



(a) Rav Yehudah Amar Rav permitted the Yevamin to perform Yibum with the Yevamah who grew-up with them.
Why might we have thought otherwise?

(b) Is a Chalitzah valid if either the Yavam or the Yevamah did not have the intention of performing it?

(c) Then how do we extend Rav Yehudah Amar Rav's concession?

(d) In the second Lashon, we are more stringent than the first.
What does the second Lashon say?

(a) What does Rav Yehudah Amar Rav learn from ...
  1. ... the Pasuk in Yechezkel "ve'An'alcha Tachash"?
  2. ... the extra "Na'al" in Ki Seitzei?
(b) What are the two connotations of 'Sandal ha'Tafur be'Pishtan'?

(c) Does it matter if the laces are made of another material?

(d) Then why is a shoe that is made entirely of another material not Kasher?

(a) We compare "ve'Chaltzah Na'alo" to the Pasuk in Metzora "ve'Chaltzu es ha'Avanim", which means "and they shall *remove* the stones". Rav Kahana suggested that it should be compared to the Pasuk in Mattos "*Heichaltzu* me'Itchem".
How did he interpret "Heichaltzu"?

(b) How did Shmuel interpret ...

  1. ... "Heichaltzu"?
  2. ... "*Yeichaletz* Ani be'Anyo" (Iyov)?
  3. ... "Choneh Mal'ach Hashem el Yere'av *va'Yechaltzem*"?
(c) What did Shmuel reply when Rav Kahana asked him from the Pasuk in Yeshayah "ve'Atzmosecha Yachlitz", which Rava would later interpret to mean "He will strengthen the bones" (giving the word a connotation of putting on rather than taking off?

(d) What did Rebbi Elazar say about the Pasuk in Yeshayah?

(a) How do we initially derive from "ve'Chaltzah Na'alo *me'Al* Raglo" that the Pasuk is speaking about taking off the shoe and not about putting it on?

(b) We need "*me'Al* Raglo" (rather than "be'Raglo") however, to teach us something else.
What is it?

(c) So how do we finally learn taking off and not putting on from the same Pasuk?

(a) Based on the Pasuk in Hoshei'a "be'Tzonam u'vi'V'karam Yeleichu le'Vakesh es Hashem, ve'Lo Yimtza'u, Chalatz Meihem", how did that heretic mock Yisrael?

(b) What did Raban Gamliel answer him?

(a) It is clear from our Mishnah that an Anpalya is not considered a shoe, as it is from the Mishnah in Shekalim, where the Tana forbids the Kohen who performed the Terumas ha'Lishkah 'to enter with socks and needless to say, with shoes ... '.
Why is it forbidden to enter the Azarah with ...
  1. ... socks and similar clothes?
  2. ... shoes?
(b) How does Abaye reconcile our Mishnah with the Beraisa in Yoma, which equates socks with shoes with regard to wearing them on Yom Kipur?

(c) Rava refutes this answer however, from Rabah bar Rav Huna, who used to go out on Yom Kipur with a cloth tied round his foot (even though this made his walking more comfortable). How does Rava ultimately resolve the above contradiction?

(a) What concession does the Tana of another Beraisa make (with regard to Yom Kipur) that proves this answer to be correct?

(b) The same Beraisa forbids walking in the house with Kurdekisin on Yom Kipur.
What are Kurdekisin?

(c) We prove Rava's distinction from yet another Beraisa which speaks directly about Chalitzah.
What does the Tana say there that proves it?

Answers to questions

Next daf


For further information on
subscriptions, archives and sponsorships,
contact Kollel Iyun Hadaf,