## Yevamot Daf 103b

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

רָעָה הִיא אֵצֶל צַדִּיקִים. שֶׁנֶּאֱמַר: ״הִשָּׁמֶר לְךָ פֶּן תְּדַבֵּר עִם יַעֲקֹב מִטּוֹב עַד רָע״, בִּשְׁלָמָא רַע — לְחַיֵּי, אֶלָּא טוֹב אַמַּאי לָא? אֶלָּא שְׁמַע מִינַּהּ: טוֹבָתָן שֶׁל רְשָׁעִים — רָעָה הִיא אֵצֶל צַדִּיקִים.

**William Davidson Edition - English:**
**is a disadvantage for the righteous,** as a righteous individual gains no pleasure from this so-called beneficial act. **As it is stated** by God to Laban: **“Take heed to yourself that you speak not to Jacob either good or bad”** (Genesis 31:24). **Granted,** speak no **bad; this is rightly so,** i.e., understandable. **But** speak no **good? Why not? Rather, learn from here** that even something that would be **a** good **benefit to the wicked** like Laban, **is a disadvantage for the righteous.**


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

בִּשְׁלָמָא הָתָם, דִּלְמָא מַדְכַּר לֵיהּ שְׁמָא דַּעֲבוֹדָה זָרָה. אֶלָּא הָכָא, מַאי רָעָה אִיכָּא?

**William Davidson Edition - English:**
The Gemara asks: **Granted, there,** in Laban’s words to Jacob, it is understandable that there could be a certain repulsive aspect to a wicked man speaking nicely to a righteous individual, as **perhaps he will mention to him the name of** the **idol** he **worships** and even though he means well, it still would repulse Jacob. **But here, what disadvantage is there** if she derives benefit from licentious relations with a wicked man?


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

דְּקָא שָׁדֵי בָּהּ זוּהֲמָא. דְּאָמַר רַבִּי יוֹחָנָן: בְּשָׁעָה שֶׁבָּא נָחָשׁ עַל חַוָּה הֵטִיל בָּהּ זוּהֲמָא. יִשְׂרָאֵל, שֶׁעָמְדוּ עַל הַר סִינַי — פָּסְקָה זוּהֲמָתָן. גּוֹיִם, שֶׁלֹּא עָמְדוּ בְּהַר סִינַי — לֹא פָּסְקָה זוּהֲמָתָן.

**William Davidson Edition - English:**
The Gemara answers: **He implants filth in her** and contaminates her, as her body accepts his semen. **As Rabbi Yoḥanan** also **said,** based on his understanding that the serpent seduced Eve into having sexual relations with him: **When the serpent came upon Eve, he infected her with** moral **contamination,** and this contamination remained in all human beings. When the **Jewish people stood at Mount Sinai their contamination ceased,** whereas with regard to **gentiles, who did not stand at Mount Sinai, their contamination never ceased.** Therefore, Yael was repulsed by the contamination that she allowed into her body, and she did not benefit from relations with Sisera.


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

חָלְצָה בְּמִנְעָל שֶׁאֵינוֹ שֶׁלּוֹ וְכוּ׳. תָּנוּ רַבָּנַן: ״נַעֲלוֹ״, אֵין לִי אֶלָּא נַעֲלוֹ. נַעַל שֶׁל כׇּל אָדָם, מִנַּיִן? תַּלְמוּד לוֹמַר: ״נַעַל״ — נַעַל מִכׇּל מָקוֹם.

**William Davidson Edition - English:**
§ It was taught in the mishna that **if she performed *ḥalitza* using a shoe that was not his,** the *ḥalitza* is valid. **The Sages taught:** From the verse “And remove **his shoe** from on his foot” (Deuteronomy 25:9), **I have** derived **only** that the *yavam* may wear **“his shoe,”** i.e., a shoe that belongs to him; **from where** do I derive that he may wear **any person’s** shoe? **The verse states** the words **“shoe”** and **“shoe”** twice: “And remove his shoe” (Deuteronomy 25:9), and “The house of he who had his shoe removed” (Deuteronomy 25:10), to teach us that **in any case** it is acceptable, i.e., the shoes of another person may also be worn for *ḥalitza*.


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

אִם כֵּן, מָה תַּלְמוּד לוֹמַר ״נַעֲלוֹ״? נַעֲלוֹ הָרָאוּי לוֹ. פְּרָט לְגָדוֹל שֶׁאֵין יָכוֹל לַהֲלוֹךְ בּוֹ, וּפְרָט לְקָטָן שֶׁאֵינוֹ חוֹפֶה רוֹב רַגְלוֹ, וּפְרָט לְסַנְדָּל הַמְסוּלְיָים שֶׁאֵין לוֹ עָקֵב.

**William Davidson Edition - English:**
But **if so, what** is the meaning when **the verse states: “His shoe,”** which seems to indicate that he must own the shoe that he is wearing? It teaches that one must wear **“his shoe,”** i.e., a shoe that is **fitting for him, excluding** a shoe so **large that he is unable to walk in it, and excluding** a shoe **so small it does not cover most of his foot, and** also **excluding a heelless sandal [*sandal hamesulyam*],** a sandal **that** has only a sole but **does not have a heel** and is not fit for walking.


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

אַבָּיֵי הֲוָה קָאֵי קַמֵּיהּ דְּרַב יוֹסֵף, אֲתַאי יְבָמָה לַחְלוֹץ. אֲמַר לֵיהּ: הַב לֵיהּ סַנְדָּלָךְ, יְהַיב לֵיהּ סַנְדָּלָא דִשְׂמָאלָא, אֲמַר לֵיהּ: אֵימַר דַּאֲמוּר רַבָּנַן, דִּיעֲבַד, לְכַתְּחִלָּה מִי אֲמוּר?

**William Davidson Edition - English:**
The Gemara relates: **Abaye was standing before Rav Yosef and a *yevama* came to perform *ḥalitza*.** Rav Yosef **said to** Abaye: **Give** the *yavam* **your sandal** so that the *ḥalitza* may begin. **He gave him his left sandal.** Rav Yosef **said to him:** Granted, one can **say that the Sages said** that it is permitted to perform *ḥalitza* with the left shoe **after the fact,** but **did they say that** it is also permitted ***ab initio*?**


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

אֲמַר לֵיהּ: אִי הָכִי, סַנְדָּל שֶׁאֵין שֶׁלּוֹ נָמֵי: אֵימַר דַּאֲמוּר רַבָּנַן דִּיעֲבַד, לְכַתְּחִלָּה מִי אֲמוּר? אֲמַר לֵיהּ: הָכִי קָאָמֵינָא לָךְ: הַב לֵיהּ וְאַקְנִי לֵיהּ.

**William Davidson Edition - English:**
**He said to him: If so,** then **also** with regard to **a sandal that does not belong to him, say that the Sages said** that it is permitted **after the fact;** however, **did they say** it is permitted as well to perform *ḥalitza* using another’s shoe ***ab initio*?** Rav Yosef **said to** Abaye: **This is what I was saying to you: Give him** your sandal **and transfer ownership to him** by giving it to him as a temporary gift so that it will be his, and therefore the *ḥalitza* will be performed in an ideal manner, without any question as to its validity.


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

סַנְדָּל שֶׁל עֵץ. מַאן תַּנָּא? אָמַר שְׁמוּאֵל: רַבִּי מֵאִיר הִיא, דִּתְנַן: הַקִּיטֵּעַ יוֹצֵא בְּקַב שֶׁלּוֹ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹסֵר. אֲבוּהּ דִּשְׁמוּאֵל אוֹמֵר: בִּמְחוּפֶּה עוֹר, וְדִבְרֵי הַכֹּל.

**William Davidson Edition - English:**
The mishna taught that if the *yevama* performed *ḥalitza* while the *yavam* was wearing **a wooden sandal** the *ḥalitza* is valid. The Gemara asks: **Who is the *tanna*** who taught that it is permitted to use a wooden sandal? **Shmuel said: It is** the opinion of **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.** And **Rabbi Yosei prohibits** it, since he does not consider it to have the legal status of a shoe. Alternatively, **the father of Shmuel says:** Here the mishna is referring to a wooden sandal **that is covered in leather, and all agree.** This *halakha* was taught in accordance with all opinions, as even Rabbi Yosei agrees that the leather covering makes it a shoe.


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

אָמַר רַב פַּפִּי מִשְּׁמֵיהּ דְּרָבָא: סַנְדָּל הַמּוּסְגָּר — לֹא תַּחֲלוֹץ בּוֹ, וְאִם חָלְצָה — חֲלִיצָתָהּ כְּשֵׁרָה. סַנְדָּל הַמּוּחְלָט — לֹא תַּחֲלוֹץ בּוֹ, וְאִם חָלְצָה — חֲלִיצָתָהּ פְּסוּלָה.

**William Davidson Edition - English:**
**Rav Pappi said in the name of Rava: One should not perform *ḥalitza*** on a *yavam* wearing **a quarantined sandal,** i.e., a sandal examined by a priest who found its signs of leprosy to be inconclusive, and places the sandal in isolation for a waiting period of up to two weeks to see if clear indications of leprosy develop. **But if she did perform *ḥalitza*** while the *yavam* was wearing it, **her *ḥalitza* is** nevertheless **valid** after the fact. On the other hand, if the sandal with leprosy is **a confirmed sandal,** i.e., a sandal that was definitively ruled to have leprosy, **one may not perform *ḥalitza* with it, and if she did perform *ḥalitza*** while the man was wearing it, **her *ḥalitza* is disqualified.** As an object with confirmed leprosy must be burned, it is considered halakhically as if it were already burnt, and is consequently considered to lack the qualities of a shoe necessary for *ḥalitza*.


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

רַב פָּפָּא מִשְּׁמֵיהּ דְּרָבָא אָמַר: אֶחָד סַנְדָּל הַמּוּסְגָּר וְאֶחָד סַנְדָּל הַמּוּחְלָט — לֹא תַּחֲלוֹץ בּוֹ, וְאִם חָלְצָה — חֲלִיצָתָהּ כְּשֵׁרָה.

**William Davidson Edition - English:**
In contrast, **Rav Pappa said in the name of Rava:** With regard to **both a quarantined sandal and a confirmed sandal** the same *halakha* applies: **She may not perform *ḥalitza* with it** *ab initio*, **but if she did perform *ḥalitza*** with it, **her *ḥalitza* is valid.**


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

מֵיתִיבִי: בַּיִת הַמּוּסְגָּר — מְטַמֵּא מִתּוֹכוֹ. מוּחְלָט — מִתּוֹכוֹ וּמֵאֲחוֹרָיו. וְזֶה וָזֶה מְטַמְּאִין בְּבִיאָה.

**William Davidson Edition - English:**
The Gemara **raises an objection** to Rav Pappi’s version, from a mishna (*Nega’im* 13:4): **A quarantined house,** i.e., one in which a discoloration appeared and was then quarantined by a priest until it could be determined whether it would be deemed a confirmed house of leprosy or not, **renders** one who touches it **ritually impure from within,** i.e., if one touches the inside of the house he becomes ritually impure; a house with **confirmed** leprosy renders one impure not only **from** touching it inside from **within,** but additionally **from** touching it **behind,** by touching it on the outside; **and** both **this and that,** i.e., both a quarantined house and a confirmed house, **impart ritual impurity through entering** it, as one who enters into either house becomes ritually impure, even if he does not touch the walls.


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

וְאִי סָלְקָא דַעְתָּךְ כְּדִמְכַתַּת דָּמֵי — וְהָא בָּעֵינַן: ״וְהַבָּא אֶל הַבַּיִת״, וְלֵיכָּא!

**William Davidson Edition - English:**
The Gemara elaborates: **And if it enters your mind** to say **that** an item with confirmed leprosy **is considered as if it were crushed** and not intact due to the requirement to burn it, **then** in order to contract ritual impurity through entering a house with leprosy, **we require** that there be a house, as the verse states: **“Moreover, one who enters the** house…shall be ritually impure” (Leviticus 14:46)? **And this** requirement **is not** satisfied here, as the house confirmed with leprosy must be burned and consequently should be considered as if it is crushed and not intact.


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

שָׁאנֵי הָתָם, דְּאָמַר קְרָא: ״וְנָתַץ אֶת הַבַּיִת״, אֲפִילּוּ בִּשְׁעַת נְתִיצָה קָרוּי בַּיִת.

**William Davidson Edition - English:**
The Gemara answers: **There it is different, as the verse states: “And he shall break down the house”** (Leviticus 14:45), which teaches that **even while it is being broken down it is** still **called a house,** until it is totally destroyed. Therefore, although for other purposes, objects that are required to be burned are considered crushed, the verse explicitly teaches that a house confirmed with leprosy is considered intact with regard to its ability to transmit ritual impurity to those who enter it.


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

תָּא שְׁמַע: מַטְלֵית שֶׁיֵּשׁ בּוֹ שָׁלֹשׁ עַל שָׁלֹשׁ, אַף עַל פִּי שֶׁאֵין בּוֹ כְּזַיִת, כֵּיוָן שֶׁנִּכְנָס רוּבָּהּ לְבַיִת טָהוֹר — טִמְּאַתְהוּ. מַאי לָאו, מוּחְלֶטֶת? לָא, מוּסְגֶּרֶת.

**William Davidson Edition - English:**
**Come** and **hear** a proof from the *Tosefta* (*Nega’im* 7:3): If **a rag that is three** fingerbreadths **by three** fingerbreadths has a spot of leprosy, then **even if it does not contain** the minimum volume of **an olive-bulk, once most** of the rag **enters a pure house it renders** the house **ritually impure. What, is it not** referring to a rag with **confirmed** leprosy, implying that one should calculate its measurements even when its leprosy is confirmed and it is destined to be burned? The Gemara rejects this assumption: **No,** this is referring to a **quarantined** rag, which does not have to be burned and is consequently considered intact. It can be measured to determine if it has the minimum measurements required for imparting ritual impurity.


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

אִי הָכִי, אֵימָא סֵיפָא: הָיוּ בָּהּ כַּמָּה זֵיתִים, כֵּיוָן שֶׁנִּכְנַס מִמֶּנָּה כְּזַיִת לְבַיִת טָהוֹר — טִמְּאַתְהוּ,

**William Davidson Edition - English:**
The Gemara challenges: **If** you interpret it **so, say the latter clause: If** the rag **was the volume of several olives,** i.e., it was very thick and even a small section of the cloth was equal to an olive-bulk, **when one olive-bulk of** the rag **enters a ritually pure house,** even if it is a small portion of the rag, **it renders** the house **ritually impure.**


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

אִי אָמְרַתְּ בִּשְׁלָמָא מוּחְלֶטֶת, הַיְינוּ דְּאִיתַּקַּשׁ לְמֵת. אֶלָּא אִי אָמְרַתְּ מוּסְגֶּרֶת, אַמַּאי אִיתַּקַּשׁ לְמֵת?

**William Davidson Edition - English:**
**Granted, if you say** that the entire *baraita* is referring to a rag with **confirmed** leprosy, **this is** so **because** a confirmed leper is **juxtaposed with** and thereby compared to **a dead person** (Numbers 12:12), and therefore an olive-bulk of the rag causes ritual impurity just as an olive-bulk of a corpse does. **But if you say** it is speaking about a **quarantined** rag, **why should it be juxtaposed to a dead person?** There is no biblical source comparing a quarantined leper to a corpse, and therefore, there is no reason to think that an olive-bulk of a rag transmits ritual impurity. Only if the rag is of the minimum dimensions and the entire rag enters the airspace does it transmit ritual impurity.


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

שָׁאנֵי הָתָם, דְּאָמַר קְרָא: ״וְשָׂרַף אֶת הַבֶּגֶד״, אֲפִילּוּ בִּשְׁעַת שְׂרֵיפָה קָרוּי בֶּגֶד.

**William Davidson Edition - English:**
The Gemara answers: That is correct; the *baraita* is referring to a rag with confirmed leprosy, but nevertheless it is not difficult for Rav Pappi. Although generally objects that are required to be burnt are considered crushed even before they are burnt, this is not true with regard to a garment with leprosy. **There** the *halakha* for a garment that has confirmed leprosy **is different, as the verse states: “And he shall burn the garment”** (Leviticus 13:52), which indicates that **even when it is being burned, it is still called a garment.**


###### Yevamot 103b:18
[Yevamot 103b:18](https://torahapp.org/share/book/Yevamot/r/103b:18)

וְלִיגְמַר מִינֵּיהּ! אִיסּוּר מִטּוּמְאָה לָא גָּמְרִינַן.

**William Davidson Edition - English:**
The Gemara asks: If your interpretation above is correct, that a garment with confirmed leprosy can still transmit ritual impurity even though the object is to be burned and should be considered crushed, **let us learn from this** concerning a sandal that even after it has been definitively determined to have leprosy, it is still considered a shoe and should be eligible for *ḥalitza*, at least after the fact, in accordance with Rav Pappa’s opinion. The Gemara answers: **We cannot derive** a *halakha* of **a prohibition from** a *halakha* of **ritual impurity,** as these different areas of *halakha* cannot be compared. Therefore, although a garment with leprosy is considered intact with regard to the transmission of ritual impurity, that status cannot act as a source to teach that it is intact for the purpose of ruling that *ḥalitza* performed with a shoe with confirmed leprosy is valid.


###### Yevamot 103b:19
[Yevamot 103b:19](https://torahapp.org/share/book/Yevamot/r/103b:19)

אָמַר רָבָא, הִלְכְתָא: אֶחָד סַנְדָּל הַמּוּסְגָּר, וְאֶחָד סַנְדָּל הַמּוּחְלָט, וְאֶחָד סַנְדָּל שֶׁל עֲבוֹדָה זָרָה — לֹא תַּחְלוֹץ, וְאִם חָלְצָה — חֲלִיצָתָהּ כְּשֵׁרָה. שֶׁל תִּקְרוֹבֶת עֲבוֹדָה זָרָה,

**William Davidson Edition - English:**
The Gemara cites Rava’s final ruling: **Rava said** that **the *halakha* is the same for a quarantined sandal, a confirmed sandal, and a sandal of idolatrous worship,** i.e., a sandal that was placed on a statue of idolatrous worship; **one should not perform *ḥalitza*** with it, **and if she did perform *ḥalitza*** with it, **her *ḥalitza* is valid.** If, however, he was wearing a sandal **that** functioned as **an offering of idolatrous worship,** in that it was brought as a gift to an idol;