Yevamot 203

גר דן את חבירו דבר תורה שנאמר (דברים יז, טו) שום תשים עליך מלך אשר יבחר ה' אלהיך בו מקרב אחיך תשים עליך מלך עליך הוא דבעינן מקרב אחיך אבל גר דן את חבירו גר

A proselyte may, according to Pentateuchal law, sit in judgment<span class="x" onmousemove="('comment',' Even in capital cases. In civil matters a proselyte judge has equal rights with an Israelite. ');">¹</span> on a fellow proselyte, for it is said in the Scriptures, Thou shalt in any wise set him king over thee, whom the Lord thy God shall choose; one from among thy brethren shalt thou set king over thee;<span class="x" onmousemove="('comment',' Deut. XVII, 15. The term 'king' is taken to embrace that of judge'. Cf. Prov. XXIX. 4. ');">²</span> only when set over thee<span class="x" onmousemove="('comment',' Deut. XVII, 15. The term 'king' is taken to embrace that of judge'. Cf. Prov. XXIX. 4. ');">²</span>

ואם היתה אמו מישראל דן אפי' ישראל ולענין חליצה עד שיהא אביו ואמו מישראל שנאמר ונקרא שמו בישראל

is he required to be one from among thy brethren;<span class="x" onmousemove="('comment',' Deut. XVII, 15. The term 'king' is taken to embrace that of judge'. Cf. Prov. XXIX. 4. ');">²</span> when, however, he is to judge his fellow proselyte he may himself be a proselyte.<span class="x" onmousemove="('comment',' Lit., 'but a proselyte judges his fellow a proselyte'. ');">³</span> If his<span class="x" onmousemove="('comment',' The proselyte's. ');">⁴</span>

אמר רבה אמר רב כהנא אמר רב אם יבא אליהו ויאמר חולצין במנעל שומעין לו אין חולצין בסנדל אין שומעין לו שכבר נהגו העם בסנדל

mother was an Israelitish woman he may sit in judgment even on an Israelite.<span class="x" onmousemove="('comment',' Cf. supra n. 1. ');">⁵</span> In respect of <i>halizah</i>, however, [no man is eligible as judge] unless both his father and his mother were Israelites for it is said, And his name shall be called in Israel.<span class="x" onmousemove="('comment',' Deut. XXV, 10, emphasis on the last word. ');">⁶</span> Rabbah stated in the name of R. Kahana in the name of Rab: If Elijah should come and declare that <i>halizah</i> may be performed with a foot-covering shoe,<span class="x" onmousemove="('comment',' V. supra p. 694, n. 2. ');">⁷</span>

ורב יוסף אמר רב כהנא אמר רב אם יבא אליהו ויאמר אין חולצין במנעל שומעין לו אין חולצין בסנדל אין שומעין לו שכבר נהגו העם בסנדל

he would be obeyed; [were he, however, to declare that] <i>halizah</i> may not be performed with a sandal,<span class="x" onmousemove="('comment',' V. supra p. 694. no. 3 and 5. ');">⁸</span> he would not be obeyed, for the people have long ago adopted the practice [of performing it] with a sandal. R. Joseph, however, reported in the name of R. Kahana in the name of Rab: If Elijah should come and declare that <i>halizah</i> may not be performed with a foot-covering shoe,<span class="x" onmousemove="('comment',' V. supra p. 694, n. 2. ');">⁷</span>

מאי בינייהו איכא בינייהו מנעל לכתחלה

he would be obeyed; [were he, however, to declare that] <i>halizah</i> may not be performed with a sandal,<span class="x" onmousemove="('comment',' V. supra p. 694. no. 3 and 5. ');">⁸</span> he would not be obeyed, for the people have long ago adopted the practice [of performing it] with a sandal. What is the practical difference between them?<span class="x" onmousemove="('comment',' Rabbah and R. Joseph. According to either of their reports the practice of using a sandal is not to be altered. ');">⁹</span>

ולמ"ד אפי' לכתחלה והתנן חלצה במנעל חליצתה כשרה דיעבד אין לכתחלה לא

— The practical difference between them is [the propriety of using] a foot-covering shoe ab initio.<span class="x" onmousemove="('comment',' According to Rabbah it is improper to use a foot-covering shoe. Its use would be permitted only if Elijah came and declared it to be permissible. According to R. Joseph, however, its use is and remains permitted unless Elijah should come and declare it to be inadmissible. ');">¹⁰</span> According to him, however, who stated [that it was proper to use<span class="x" onmousemove="('comment',' A foot-covering shoe. ');">¹¹</span> it] even ab initio, surely, [it may be objected] we learned: IF A WOMAN PERFORMED THE <i>HALIZAH</i> WITH A FOOT-COVERING SHOE, HER <i>HALIZAH</i> IS VALID [which<span class="x" onmousemove="('comment',' Since the Perfect in a conditional clause was used. ');">¹²</span>

ה"ה דאפילו לכתחלה ואיידי דבעי למיתני סיפא באנפיליא חליצתה פסולה דאפילו דיעבד תנא נמי רישא דיעבד

implies validity only] after the action had been performed but not ab initio. — The same law<span class="x" onmousemove="('comment',' That the halizah is valid. ');">¹³</span> is applicable even [where the shoe was used] ab initio. As, however, it was desired to state in the final clause: BUT IF WITH A SOCK IT IS INVALID, [a law] which applies even after the action had been performed, a similar expression<span class="x" onmousemove="('comment',' Lit., 'which has been done'. ');">¹⁴</span> was also used in the first clause.

ומנעל לכתחלה תנאי היא דתניא א"ר יוסי פעם אחת הלכתי לנציבין מצאתי זקן אחד אמרתי לו כלום אתה בקי בר' יהודה בן בתירא אמר לי הן ועל שולחני הוא תדיר כלום ראית שחלץ ביבמה

[On the question of] using a foot-covering shoe<span class="x" onmousemove="('comment',' For halizah. ');">¹⁵</span> ab initio Tannaim differ. For it was taught: R. Jose<span class="x" onmousemove="('comment',' Or 'Simeon'. V. Tosef. Yeb. XII. ');">¹⁶</span> related, 'I once went to Nesibis where I met an old man whom I asked, "Are you perchance acquainted with R. Judah b. Bathyra?" and he replied, "Yes; and he in fact always sits at my table". "Have you ever seen him arranging a <i>halizah</i> ceremony for a sister-in-law?" [I asked]. "I saw him arranging <i>halizah</i> ceremonies many a time", he replied. "With a foot-covering shoe [I asked] or with a sandal?" — "May <i>halizah</i> be performed", he asked me' "with a foot-covering shoe?" I<span class="x" onmousemove="('comment',' Cut. edd. insert in parenthesis: 'And the Torah said his shoe [H] but not his foot-covering shoe [H] [This is deleted by Rashi since the term [H] is post-Biblical, occurring nowhere in the Bible in the sense of shoe. v. Rashi]. ');">¹⁷</span>

אמר לי ראיתי שחלץ הרבה פעמים במנעל או בסנדל אמר לי וכי חולצין במנעל והתורה אמרה נעלו ולא מנעלו אמרתי לו א"כ מה ראה ר' מאיר לומר חלצה במנעל חליצתה כשירה

replied: Were that [not] so, what could have caused<span class="x" onmousemove="('comment',' Lit., 'he saw'. ');">¹⁸</span> R. Meir to state that <i>halizah</i> if performed with a foot-covering shoe is valid, while R. Jacob reported in his<span class="x" onmousemove="('comment',' R. Meir's. ');">¹⁹</span> name that it was quite proper to perform [even] <i>halizah</i> ab initio with a foot-covering shoe!'

רבי יעקב אומר משמו חולצין במנעל לכתחלה ומאן דאמר לכתחלה לא מאי טעמא

With reference to him who ruled that it was not proper ab initio [to perform <i>halizah</i> with a foot-covering shoe] what could be the reason? If it be suggested: Because [the loosing of] the upper<span class="x" onmousemove="('comment',' Of the shoe. ');">²⁰</span> [may be described as] from off<span class="x" onmousemove="('comment',' Cf. Deut. XXV, 9. And loose his shoe from off his foot. ');">²¹</span> and [the loosing of the] thong<span class="x" onmousemove="('comment',' Which binds the upper to the foot and rests above it. ');">²²</span>

אילימא משום דהויא פנתא מעל וארקתא מעל דמעל והתורה אמרה מעל ולא מעל דמעל אי הכי אפילו דיעבד נמי לא

as 'from off of the from off', [a performance which is not in accordance with] the Torah which said, from off<span class="x" onmousemove="('comment',' Cf. Deut. XXV, 9. And loose his shoe from off his foot. ');">²¹</span> but not 'from off of the from off'; [it could well be retorted that] if such were the reason [the <i>halizah</i> should be invalid] even when actually performed. — This<span class="x" onmousemove="('comment',' The impropriety of using a foot-covering shoe ab initio. ');">²³</span> is a preventive measure against the possible use of a flabby<span class="x" onmousemove="('comment',' Cf. Jast.; or 'burst' (cf. Rashi). ');">²⁴</span>

גזירה משום מנעל מרופט

shoe or even half a shoe.<span class="x" onmousemove="('comment',' Such are not permitted at all for halizah purposes. Were any foot-covering shoe permitted for use in halizah one might erroneously use such a shoe even when it was burst or when it was flabby or even when half of it was torn away. Hence its entire prohibition. No such measure was necessary in the case of the sandal which, when burst or broken in halves cannot be worn at all. ');">²⁵</span> Said Rab: Had I not seen my uncle<span class="x" onmousemove="('comment',' R. Hiyya. ');">²⁶</span> arranging a <i>halizah</i> with a sandal that had laces I would have allowed a <i>halizah</i> only with an Arabian sandal which can be more firmly fastened. And in respect of our [kind of sandal] though it has a knot,<span class="x" onmousemove="('comment',' Which prevents the sandal from falling off the foot. ');">²⁷</span>

אי נמי משום חצי מנעל

a strap also should be tied to it,<span class="x" onmousemove="('comment',' Round the sandal and the foot, prior to the halizah. ');">²⁸</span> so that the <i>halizah</i> may be properly performed.<span class="x" onmousemove="('comment',' By untying the strap first and then releasing the foot from the shoe, the woman carries out completely the prescribed requirements of the halizah. The rt. [H] may signify both (a) loosing or untying sc. of the shoe strap, and (b) releasing sc. of the foot from the shoe. ');">²⁹</span> (Mnemonic: <i>You permitted a sister-in-law a sandal</i>.)<span class="x" onmousemove="('comment',' A prominent verb and two prominent nouns in the following three rulings reported by Rab Judah in the name of Rab. ');">³⁰</span>

אמר רב אי לאו דחמיתיה לחביבי דחלץ בסנדל דאית לה שינצין אנא לא הואי חליצנא אלא בסנדלא דטייעא דמיהדק טפי והאי דידן אע"ג דאית ביה חומרתא קטרינן ביה מיתנא כי היכי דתהוי חליצתה מעלייתא:

Rab Judah reported in the name of Rab: The permissibility of a sister-in-law to marry a stranger takes effect as soon as the greater part of the heel<span class="x" onmousemove="('comment',' Of the levir. ');">³¹</span> is released.<span class="x" onmousemove="('comment',' From the sandal. ');">³²</span> An objection was raised: If the straps of a foot-covering shoe or of a sandal were untied<span class="x" onmousemove="('comment',' By the levir or by themselves, but not by the woman. ');">³³</span>

סימן התרת יבמה סנדל: אמר רב יהודה אמר רב התרת יבמה לשוק בשמיטת רוב העקב

or if [the levir] slipped [it off from] the greater part of his foot,<span class="x" onmousemove="('comment',' And the woman completed the removal. ');">³⁴</span> the <i>halizah</i> is invalid.<span class="x" onmousemove="('comment',' Tosef. Yeb. XII. ');">³⁵</span> The reason then<span class="x" onmousemove="('comment',' Why the halizah is invalid. ');">³⁶</span>

מיתיבי הותרו רצועות מנעל וסנדל או ששמט רוב הרגל חליצתה פסולה

is because it was he that slipped it off; had she, however, slipped it off, her <i>halizah</i> would have been valid; [and, furthermore this applies to] the greater part of the foot only<span class="x" onmousemove="('comment',' Lit., 'yes'. ');">³⁷</span> but not to the greater part of the heel!<span class="x" onmousemove="('comment',' How then could Rab state that permissibility to marry a stranger comes into effect as soon as the greater part of the heel had been released. ');">³⁸</span> — The 'greater part of the foot' has the same meaning as 'the greater part of the heel'; [and the reason] why he calls it 'the greater part of the foot' [is] because all the weight of the foot rests on it.

טעמא דשמט הוא הא שמטה היא חליצתה כשרה רוב הרגל אין רוב העקב לא

This<span class="x" onmousemove="('comment',' The Baraitha cited. ');">³⁹</span> provides support for R. Jannai. For R. Jannai stated: Whether [the levir] untied [the straps] and she slipped off [the sandal] or whether she untied the straps and he slipped off the sandal, her <i>halizah</i> remains invalid, unless she unties the straps and she slips off the sandal. R. Jannai enquired: What is the law if she tore it?<span class="x" onmousemove="('comment',' The sandal while on the levir's foot. ');">⁴⁰</span>

לא היינו רוב הרגל היינו רוב העקב ואמאי קרו ליה רוב הרגל דכולא חיילא דכרעא עליה דחיס

What if she burnt it?<span class="x" onmousemove="('comment',' The sandal while on the levir's foot. ');">⁴⁰</span> Is the exposure of the foot necessary,<span class="x" onmousemove="('comment',' For a valid halizah. ');">⁴¹</span> and this has here been effected,<span class="x" onmousemove="('comment',' Lit., 'there is'. ');">⁴²</span>

מסייע ליה לר' ינאי דאמר ר' ינאי בין שהתיר הוא ושמטה היא בין שהתירה היא ושמט הוא חליצתה פסולה עד שתתיר היא ותשמיט היא בעי ר' ינאי קרעתהו מהו שרפתהו מהו גלויי כרעא בעינן והאיכא או דלמא חליצה בעינן וליכא תיקו

or is 'taking off' necessary, which has not taken place here?<span class="x" onmousemove="('comment',' Lit., 'and there is not'. Since she did not take off the sandal. ');">⁴³</span> — This remains undecided.<span class="x" onmousemove="('comment',' Teku, v. Glos. ');">⁴⁴</span> R. Nehemiah enquired of Rabbah: What is the law in the case of two shoes one above the other? — How is this enquiry to be understood? If it be suggested: That she<span class="x" onmousemove="('comment',' The sister-in-law. ');">⁴⁵</span>

בעא מיניה רבי נחמיה מרבה שני מנעלים זה על גב זה מהו ה"ד אילימא דשלפתיה לעילאי וקאי תתאי מעל אמר רחמנא ולא מעל דמעל לא צריכא דקרעתיה לעילאי ושלפתיה לתתאי וקאי עילאי מאי חליצה בעינן והא איכא או דלמא גלויי כרעא בעינן וליכא

drew off the upper one and the lower one remained, surely, the All Merciful said: From off<span class="x" onmousemove="('comment',' V. supra p. 702, n. 2. ');">⁴⁶</span> but not 'from off of the from off'! — Such enquiry is necessary only where she tore the upper one and removed the lower one while the upper one remained [on the levir's foot], the question being whether<span class="x" onmousemove="('comment',' Lit., 'what'. ');">⁴⁷</span> the requirement is the 'taking off' which has been done,<span class="x" onmousemove="('comment',' Lit., 'there is'. ');">⁴²</span> or whether the exposure of the foot is necessary which was not effected here?<span class="x" onmousemove="('comment',' Where the upper sandal still remains on the levir's foot. ');">⁴⁸</span>