## Yevamot Daf 103a

###### Yevamot 103a:1
[Yevamot 103a:1](https://torahapp.org/share/book/Yevamot/r/103a:1)

בֵּין עוֹמֵד, בֵּין יוֹשֵׁב, בֵּין מוּטֶּה, וְהַחוֹלֶצֶת מִן הַסּוֹמֵא — חֲלִיצָתָהּ כְּשֵׁרָה. אֲבָל בְּמִנְעָל הַנִּפְרָם שֶׁאֵין חוֹפֶה אֶת רוֹב הָרֶגֶל, בְּסַנְדָּל הַנִּפְחָת שֶׁאֵינוֹ מְקַבֵּל אֶת רוֹב הָרֶגֶל, וּבִסְמִיכַת הַיָּדַיִם, וּבְאַנְפִּילְיָא שֶׁל בֶּגֶד, וְחוֹלֶצֶת מִן הַקָּטָן — חֲלִיצָתָהּ פְּסוּלָה.

**William Davidson Edition - English:**
**whether** the *yavam* is **standing or sitting or leaning; and** a woman **who performs *ḥalitza*** on a **blind** *yavam*; in all of these cases **her *ḥalitza* is valid. But** if she performs *ḥalitza* when he is wearing **a shoe** that is so **torn that it does not cover most of the foot; or using a broken sandal that does not hold most of the foot; or using a hand blanket** that the amputee wears on his hands, similar to a leather shoe, in order to drag himself using them; **or using a soft shoe [*anpileya*]** made **of cloth; or** a woman **who performs *halitza* with** a *yavam* who is **a minor;** in all these cases **her *ḥalitza* is disqualified.**


###### Yevamot 103a:2
[Yevamot 103a:2](https://torahapp.org/share/book/Yevamot/r/103a:2)

קַב הַקִּיטֵּעַ, מַנִּי — רַבִּי מֵאִיר הִיא, דִּתְנַן: הַקִּיטֵּעַ יוֹצֵא בְּקַב שֶׁלּוֹ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹסֵר.

**William Davidson Edition - English:**
The Gemara comments: **Who is** the *tanna* who holds that **an amputee’s prosthetic** is considered a shoe? **It is Rabbi Meir, as we learned** in a mishna (*Shabbat* 65b): **One with an amputated leg may go out** on Shabbat **with his wooden leg,** as it has the legal status of a shoe; this is **the statement of Rabbi Meir.** He reasons that the prosthesis functions like the shoe of any other person, indicating that Rabbi Meir is not especially concerned about the material from which the shoe is made. And **Rabbi Yosei,** on the other hand, **prohibits** the amputee from going out on Shabbat with his wooden leg, as he does not consider it a shoe that is being worn, but rather a wooden object that is being carried.


###### Yevamot 103a:3
[Yevamot 103a:3](https://torahapp.org/share/book/Yevamot/r/103a:3)

בְּאַנְפִּילְיָא שֶׁל בֶּגֶד, אֲתָאן לְרַבָּנַן!

**William Davidson Edition - English:**
The Gemara asks how Rabbi Meir can be the *tanna* of the *baraita*, as the continuation of the *baraita* states *ḥalitza* is disqualified if performed **with an *anpileya*** made **of cloth,** as this cloth shoe is not to be considered a shoe. If so, have **we come to** the opinion of **the Rabbis,** who rule in accordance with Rabbi Yosei, and render it prohibited to use any shoes for *ḥalitza* that are not made of leather?


###### Yevamot 103a:4
[Yevamot 103a:4](https://torahapp.org/share/book/Yevamot/r/103a:4)

אָמַר אַבָּיֵי: מִדְּסֵיפָא רַבָּנַן, רֵישָׁא נָמֵי רַבָּנַן. וְרֵישָׁא, בִּמְחוּפֶּה עוֹר.

**William Davidson Edition - English:**
In an attempt to resolve the contradiction **Abaye said: Since the latter clause** of the *baraita* **is** in accordance with **the Rabbis,** who rule like Rabbi Yosei, **the first clause is also** in accordance with **the Rabbis. And** therefore **the first clause,** which permits the amputee’s prosthesis, is **referring to** a prosthetic foot **covered in leather,** as it constitutes a shoe due to its leather exterior.


###### Yevamot 103a:5
[Yevamot 103a:5](https://torahapp.org/share/book/Yevamot/r/103a:5)

אֲמַר לֵיהּ רָבָא: אֲבָל אֵין מְחוּפֶּה עוֹר, מַאי — פָּסוּל? אִי הָכִי, אַדְּתָנֵי סֵיפָא בְּאַנְפִּילְיָא שֶׁל בֶּגֶד, לִיפְלוֹג בְּדִידַהּ: בַּמֶּה דְּבָרִים אֲמוּרִים: בִּמְחוּפֶּה עוֹר, אֲבָל אֵין מְחוּפֶּה עוֹר — פָּסוּל!

**William Davidson Edition - English:**
**Rava said to him: But** according to your explanation, if the prosthesis is **not covered in leather, what** would its status be? It would be **unfit. If so, rather than teaching** in the **latter clause: *Anpileya*** made **of cloth** is invalid for *ḥalitza*, **let** it **distinguish within** the matter **itself** and say: **In what** case **is this statement** that a wooden prosthesis is fit **said?** It is **in** the case of a prosthetic leg **covered in leather, but** if it is **not covered in leather, it is unfit.**


###### Yevamot 103a:6
[Yevamot 103a:6](https://torahapp.org/share/book/Yevamot/r/103a:6)

אֶלָּא אָמַר רָבָא: מִדְּרֵישָׁא רַבִּי מֵאִיר, סֵיפָא נָמֵי רַבִּי מֵאִיר: הַאי — מַגֵּין, וְהַאי — לָא מַגֵּין.

**William Davidson Edition - English:**
**Rather,** the fact that the *baraita* was not taught in that manner indicates that Abaye’s explanation is incorrect. Therefore, **Rava said** that the contradiction should be reconciled in another way: **Since the first clause** of the *baraita* is in accordance with the opinion of **Rabbi Meir,** that the shoes need not be made of leather, **the latter clause is also** taught in accordance with the opinion of **Rabbi Meir**, and the distinction between a wooden prosthetic and an *anpileya* of cloth is: **This** prosthesis **protects** the foot, **and that** soft shoe **does not protect** the foot, as it does not have a hard sole. Rabbi Meir does not require that the shoe be of leather, but he does require that it be protective footwear.


###### Yevamot 103a:7
[Yevamot 103a:7](https://torahapp.org/share/book/Yevamot/r/103a:7)

אָמַר אַמֵּימָר: הַאי מַאן דְּחָלֵיץ, צָרִיךְ לְמִדְחֲסֵיהּ לְכַרְעֵיהּ.

**William Davidson Edition - English:**
With regard to the statement in the *baraita* that indicates that *ḥalitza* may be performed even if the *yavam* is not standing, **Ameimar said: The one who performs *ḥalitza*** by having his *yevama* remove his shoe **must press his foot** to the ground, and while in this position the *yevama* will remove his shoe.


###### Yevamot 103a:8
[Yevamot 103a:8](https://torahapp.org/share/book/Yevamot/r/103a:8)

אֲמַר לֵיהּ רַב אָשֵׁי לְאַמֵּימָר, וְהָתַנְיָא: בֵּין עוֹמֵד, בֵּין יוֹשֵׁב, בֵּין מוּטֶּה! אֵימָא: וּלְעוֹלָם דְּדָחֵיס לְכַרְעֵיהּ.

**William Davidson Edition - English:**
**Rav Ashi said to Ameimar: But isn’t it taught** in the *baraita* above: She may perform *ḥalitza* **whether he was standing or sitting or leaning?** One who is leaning cannot easily press his foot into the ground. He answered him: **Say** that the man may perform *ḥalitza* while in any of these positions, but that **actually** this is true only if **he presses his foot** to the ground, which is admittedly more difficult to do while leaning.


###### Yevamot 103a:9
[Yevamot 103a:9](https://torahapp.org/share/book/Yevamot/r/103a:9)

וְאָמַר אַמֵּימָר: הַאי מַאן דִּמְסַגֵּי עַל לִיחֲתָא דְּכַרְעֵיהּ, לָא חָלֵיץ. אֲמַר לֵיהּ רַב אָשֵׁי לְאַמֵּימָר, וְהָתַנְיָא: סְמִיכוּת הָרַגְלַיִם, לָאו דְּחָלֵיץ בַּהּ אִיהוּ? לָא, דְּיָהֵיב לֵיהּ לְאַחֵר וְחָלֵיץ.

**William Davidson Edition - English:**
**And Ameimar** also **said** about this issue: **Someone who walks on the backs of his feet,** meaning he is clubfooted and his foot is twisted upside down, **cannot perform *ḥalitza*. Rav Ashi said to Ameimar: But isn’t it taught** in a *baraita*: **Leg supports** can be used for *ḥalitza*. **Does this not mean that** this lame individual **performs *ḥalitza* using these** supports on his knees? This would indicate that even one with twisted feet can perform *ḥalitza*. The Gemara answers: **No,** the intention is that if **he gave these supports to another** whose foot is shaped normally **and he** wore them while **performing *ḥalitza*,** it is valid. That other one is allowed to perform *ḥalitza* while wearing these supports because they are also considered shoes, but one whose foot is misshapen may not perform *ḥalitza* with them, as it functions for him as a foot, not a shoe.


###### Yevamot 103a:10
[Yevamot 103a:10](https://torahapp.org/share/book/Yevamot/r/103a:10)

אָמַר רַב אָשֵׁי: לְמַאי דְּקָאָמַר אַמֵּימָר, לָאו בַּר אוֹבָא חָלֵיץ, וְלָאו בַּר קִיפוֹף חָלֵיץ.

**William Davidson Edition - English:**
**Rav Ashi said: According to what Ameimar said, bar Uva cannot perform *ḥalitza* and bar Kipof cannot perform *ḥalitza*,** as these two, who were famous eulogizers in Rav Ashi’s generation, had feet that became so crooked that they were unable to walk normally.


###### Yevamot 103a:11
[Yevamot 103a:11](https://torahapp.org/share/book/Yevamot/r/103a:11)

מִן הָאַרְכּוּבָּה וּלְמַטָּה כּוּ׳. וּרְמִינְהִי: רְגָלִים — פְּרָט לְבַעֲלֵי קַבִּין!

**William Davidson Edition - English:**
It was taught in the mishna that if one’s leg was amputated **from the knee down** and his *yevama* performed *ḥalitza* with him, the *ḥalitza* is valid. The Gemara **raises a contradiction** from a *baraita* that comments on the pilgrimage one makes to Jerusalem during a Festival. The Torah states: “Three **Festivals [*regalim*]** you shall celebrate for Me in the year” (Exodus 23:14). The *baraita* comments on the verse: Festivals are referred to in the verse as *regalim*, which literally means feet, indicating that one must actually make the pilgrimage to Jerusalem by foot [*regel*] during the Festival, which comes to **exclude people who have prostheses.** This indicates that a prosthetic foot is not called a *regel*, which seems to contradict the mishna that allows *ḥalitza* on a prosthetic from the knee down.


###### Yevamot 103a:12
[Yevamot 103a:12](https://torahapp.org/share/book/Yevamot/r/103a:12)

שָׁאנֵי הָכָא, דִּכְתִיב: ״מֵעַל רַגְלוֹ״. אִי הָכִי, לְמַעְלָה מִן הָאַרְכּוּבָּה נָמֵי! ״מֵעַל״, וְלָא מֵעַל דְּמֵעַל.

**William Davidson Edition - English:**
The Gemara answers: **It is different here,** with respect to *ḥalitza*, **as it is written:** “She removes the shoe **from on his foot [*me’al raglo*]”** (Deuteronomy 25:9), which indicates that not only can his actual foot be used for performing *ḥalitza*, but also the part above it, i.e., the calf. The Gemara objects: **If that is so,** that one may use a part of his leg above his foot to perform *ḥalitza*, then if one’s leg was amputated **from above the knee,** he should **also** be eligible for *ḥalitza*; and yet, the same mishna taught that only one with a leg amputated from below the knee is eligible for *ḥalitza*. The Gemara answers that the verse states: **“From on** his foot,” meaning above his foot, **but not: From on that which is on** his foot; the wording indicates that it can be above his foot until the knee, but not any further above that.


###### Yevamot 103a:13
[Yevamot 103a:13](https://torahapp.org/share/book/Yevamot/r/103a:13)

אָמַר רַב פָּפָּא: שְׁמַע מִינַּהּ, הַאי אִיסְתָּוִירָא עַד אַרְעָא נָחֵית. דְּאִי סָלְקָא דַעְתָּךְ מִיפְסָק פָּסֵיק, הָוֵה לֵיהּ אִיהוּ ״מֵעַל״, וְשׁוֹקָא מֵעַל דְּמֵעַל! אָמַר רַב אָשֵׁי: אֲפִילּוּ תֵּימָא מִיפְסָק פָּסֵיק, כֹּל דְּבַהֲדֵי כַּרְעָא — כְּכַרְעָא דָּמֵי.

**William Davidson Edition - English:**
**Rav Pappa said: Learn from here that the heel bone [*istavira*] reaches to the ground** where it connects to the foot, **for if it enters your mind** to say **that it is separate and divided,** and there is another bone in between, **then that** ankle bone **is “from on** the foot” **and the calf** would be prohibited for *ḥalitza*, as it would be considered: **From on that which is on** his foot. **Rav Ashi said: Even** if **you say that it is separate and divided** from the calf, because **anything that is connected with the** sole of the **foot is considered like the foot,** then the ankle is certainly part of the foot, making the calf the area that is “from on the foot.”


###### Yevamot 103a:14
[Yevamot 103a:14](https://torahapp.org/share/book/Yevamot/r/103a:14)

מִן הָאַרְכּוּבָּה וּלְמַעְלָה. מֵתִיב רַב כָּהֲנָא: ״וּבְשִׁלְיָתָהּ הַיּוֹצֵאת מִבֵּין רַגְלֶיהָ״! אָמַר אַבָּיֵי: בְּשָׁעָה שֶׁכּוֹרַעַת לֵילֵד, נוֹעֶצֶת עֲקֵבֶיהָ בְּיַרְכוֹתֶיהָ וְיוֹלֶדֶת.

**William Davidson Edition - English:**
It was taught in the mishna that if one’s legs were amputated **from the knee and above,** the *ḥalitza* is invalid. This implies that the *regel* includes the calf but not the thigh. **Rav Kahana raised an objection** from the verse: **“And against her afterbirth that emerges from between her legs [*ragleha*]”** (Deuteronomy 28:57), implying that *regel* includes even the thighs. **Abaye said:** The verse actually means between her feet, as **when** a woman **crouches to give birth, she pushes her heels into her thighs and she gives birth,** so it appears as if the fetus emerges from between her feet.


###### Yevamot 103a:15
[Yevamot 103a:15](https://torahapp.org/share/book/Yevamot/r/103a:15)

תָּא שְׁמַע: ״לֹא עָשָׂה רַגְלָיו וְלֹא עָשָׂה שְׂפָמוֹ״! לִישָּׁנָא מְעַלְּיָא. תָּא שְׁמַע: ״וַיָּבֹא שָׁאוּל לְהָסֵךְ אֶת רַגְלָיו״! לִישָּׁנָא מְעַלְּיָא.

**William Davidson Edition - English:**
The Gemara continues its challenge. **Come** and **hear** another verse: **“He had neither dressed his feet [*raglav*], nor trimmed his beard”** (II Samuel 19:25). The phrase “dressed his feet [*raglav*]” is referring to treating his pubic hair, implying that even the area around the thigh is referred to as *regel*. The Gemara answers: This is **a euphemism.** The Gemara attempts another challenge: **Come** and **hear** from another verse: **“And Saul went in to cover his feet [*raglav*]”** (I Samuel 24:3), meaning: To urinate, implying that *regel* refers even to the thighs. The Gemara answers: This is also **a euphemism.**


###### Yevamot 103a:16
[Yevamot 103a:16](https://torahapp.org/share/book/Yevamot/r/103a:16)

תָּא שְׁמַע: ״אַךְ מֵסִיךְ הוּא רַגְלָיו בַּחֲדַר הַמְּקֵרָה״! לִישָּׁנָא מְעַלְּיָא. ״בֵּין רַגְלֶיהָ כּוּ׳״! לִישָּׁנָא מְעַלְּיָא.

**William Davidson Edition - English:**
**Come** and **hear** the meaning of: His feet, from the following verse regarding the Moabite king, Eglon, which states: **“Surely he is covering his feet [*raglav*] in the cabinet of the cool chamber”** (Judges 3:24). The Gemara answers: This is **a euphemism.** The Gemara attempts another proof from a verse regarding Sisera’s encounter with Yael: **“At her feet [*ragleha*]** he sunk, he fell” (Judges 5:27), which indicates that they had sexual intercourse, and implies that *regel* includes the thigh. The Gemara answers: This is also **a euphemism.**


###### Yevamot 103a:17
[Yevamot 103a:17](https://torahapp.org/share/book/Yevamot/r/103a:17)

אָמַר רַבִּי יוֹחָנָן: שֶׁבַע בְּעִילוֹת בָּעַל אוֹתוֹ רָשָׁע בְּאוֹתוֹ הַיּוֹם, שֶׁנֶּאֱמַר: ״בֵּין רַגְלֶיהָ כָּרַע נָפַל שָׁכָב בֵּין רַגְלֶיהָ כָּרַע נָפָל בַּאֲשֶׁר כָּרַע שָׁם נָפַל שָׁדוּד״. וְהָא קָא מִתְהַנְיָא מֵעֲבֵירָה! אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַי: כׇּל טוֹבָתָן שֶׁל רְשָׁעִים —

**William Davidson Edition - English:**
The Gemara elaborates on what happened when Sisera was in Yael’s tent. **Rabbi Yoḥanan said: That wicked** man, Sisera, **had** sexual **intercourse** with Yael **seven times that day, as it is stated: “At her feet he sunk, he fell, he lay; at her feet he sunk, he fell; where he sunk, there he fell down dead”** (Judges 5:27). Each instance of the terms “sunk,” “fell,” or “lay” in the verse indicates an act of intercourse, as Yael sought to tire and weaken Sisera to enable her to kill him. The Gemara asks: **But** how could Yael do this even for the noble purpose of killing the wicked Sisera, as **she derived pleasure from** the **transgression** of licentious sexual relations with a gentile? **Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: Every** act that is a **benefit for the wicked**