## Yevamot Daf 105b

###### Yevamot 105b:1
[Yevamot 105b:1](https://torahapp.org/share/book/Yevamot/r/105b:1)

אָמַר רַב יְהוּדָה אָמַר רַב: זוֹ דִּבְרֵי רַבִּי מֵאִיר, אֲבָל חֲכָמִים אוֹמְרִים: אֵין חֲלִיצַת קָטָן כְּלוּם.

**William Davidson Edition - English:**
**Rav Yehuda said** that **Rav said: This** teaching of the mishna with regard to a minor is **the statement of Rabbi Meir,** who maintains that such a *ḥalitza* has significance in that it disqualifies a subsequent levirate marriage, but it is insufficient to permit the woman to marry a stranger. **But the Rabbis say: The *ḥalitza* of a male minor isn’t** significant of **anything,** as she is permitted to one of the brothers in levirate marriage as one who performed no *ḥalitza* at all.


###### Yevamot 105b:2
[Yevamot 105b:2](https://torahapp.org/share/book/Yevamot/r/105b:2)

קְטַנָּה שֶׁחָלְצָה וְכוּ׳. אָמַר רַב יְהוּדָה אָמַר רַב: זוֹ דִּבְרֵי רַבִּי מֵאִיר, דְּאָמַר: ״אִישׁ״ כָּתוּב בַּפָּרָשָׁה, וּמַקְּשִׁינַן אִשָּׁה לְאִישׁ.

**William Davidson Edition - English:**
§ It was taught in the mishna: **If a female minor performed *ḥalitza*,** she must perform *ḥalitza* a second time once she becomes an adult, and if she does not, her first *ḥalitza* is invalid. **Rav Yehuda said** that **Rav said: This is the statement of Rabbi Meir, who said: “Man” is written in the** Torah **portion** about *ḥalitza*: “And if the man does not wish” (Deuteronomy 25:7), implying an adult must perform *ḥalitza*, **and we juxtapose** and compare **a woman with a man,** indicating that the woman must also be an adult at the time of *ḥalitza*.


###### Yevamot 105b:3
[Yevamot 105b:3](https://torahapp.org/share/book/Yevamot/r/105b:3)

אֲבָל חֲכָמִים אוֹמְרִים: ״אִישׁ״ כְּתִיב בַּפָּרָשָׁה. אִשָּׁה — בֵּין גְּדוֹלָה בֵּין קְטַנָּה.

**William Davidson Edition - English:**
**But the Rabbis say: “Man” is written in this** Torah **portion,** which indicates that an adult male must perform *ḥalitza*, but with respect to the **woman** who removes the shoe, since the term woman is not used to describe her, but rather the more general term *yevama* is written, as the continuation of the above-mentioned verse says: “To take his *yevama*” (Deuteronomy 25:9), **she may be either an adult or a female minor.**


###### Yevamot 105b:4
[Yevamot 105b:4](https://torahapp.org/share/book/Yevamot/r/105b:4)

מַאן חֲכָמִים? רַבִּי יוֹסֵי הִיא. דְּרַבִּי חִיָּיא וְרַבִּי שִׁמְעוֹן בַּר רַבִּי הֲווֹ יָתְבִי. פְּתַח חַד מִינַּיְיהוּ וַאֲמַר: הַמִּתְפַּלֵּל, צָרִיךְ שֶׁיִּתֵּן עֵינָיו לְמַטָּה, שֶׁנֶּאֱמַר: ״וְהָיוּ עֵינַי וְלִבִּי שָׁם כׇּל הַיָּמִים״.

**William Davidson Edition - English:**
The Gemara asks: **Who are these Rabbis** who disagree with Rabbi Meir? The Gemara answers: **It is Rabbi Yosei,** as it seems from this incident: **As, Rabbi Ḥiyya and Rabbi Shimon bar Rabbi** Yehuda HaNasi **were sitting** outside the house of study, immersed in Torah learning. **One of them began and said: One who prays must direct his gaze downward** while praying, **as it is stated** by God with regard to the Holy Temple: **“And My eyes and My heart shall be there perpetually”** (I Kings 9:3), meaning: The Divine Presence rests in the Eretz Yisrael, and one must direct his gaze to the sacred land when praying.


###### Yevamot 105b:5
[Yevamot 105b:5](https://torahapp.org/share/book/Yevamot/r/105b:5)

וְחַד אָמַר: עֵינָיו לְמַעְלָה, שֶׁנֶּאֱמַר: ״נִשָּׂא לְבָבֵנוּ אֶל כַּפָּיִם״. אַדְּהָכִי אֲתָא רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי לְגַבַּיְיהוּ. אֲמַר לְהוּ: בְּמַאי עָסְקִיתוּ? אֲמַרוּ לֵיהּ: בִּתְפִלָּה. אֲמַר לְהוּ: כָּךְ אָמַר אַבָּא: הַמִּתְפַּלֵּל צָרִיךְ שֶׁיִּתֵּן עֵינָיו לְמַטָּה וְלִבּוֹ לְמַעְלָה, כְּדֵי שֶׁיִּתְקַיְּימוּ שְׁנֵי מִקְרָאוֹת הַלָּלוּ.

**William Davidson Edition - English:**
**And one of them said** he must direct **his eyes upward, because it is stated: “Let us lift our hearts with our hands** toward God in Heaven” (Lamentations 3:41). **In the meantime, Rabbi Yishmael, son of Rabbi Yosei, came beside them. He said to them: What are you dealing with? They said** to him: **With prayer,** as we are debating the proper posture for prayer. **He said to them: My father,** Rabbi Yosei, **said as follows: One who prays must direct his eyes downward and his heart upward, in order to fulfill both of these verses.**


###### Yevamot 105b:6
[Yevamot 105b:6](https://torahapp.org/share/book/Yevamot/r/105b:6)

אַדְּהָכִי, אֲתָא רַבִּי לִמְתִיבְתָּא. אִינְהוּ דַּהֲווֹ קַלִּילֵי, יְתִיבוּ בְּדוּכְתַּיְיהוּ. רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי, אַגַּב יוּקְרֵיהּ הֲוָה מְפַסַּע וְאָזֵיל.

**William Davidson Edition - English:**
**In the meantime,** while they were talking, **Rabbi** Yehuda HaNasi **came to the house of study** and everyone quickly went to sit in their assigned places. **Those who were light-footed** hurried and **sat in their places. Rabbi Yishmael, son of Rabbi Yosei, due to his being very heavy, was stepping and walking** slowly, as everyone was already sitting in his place on the ground, requiring him to pass over their heads in order to get to his place.


###### Yevamot 105b:7
[Yevamot 105b:7](https://torahapp.org/share/book/Yevamot/r/105b:7)

אֲמַר לֵיהּ אַבָּדָן: מִי הוּא זֶה שֶׁמְּפַסֵּעַ עַל רָאשֵׁי עַם קָדוֹשׁ! אֲמַר לֵיהּ: אֲנִי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי שֶׁבָּאתִי לִלְמוֹד תּוֹרָה מֵרַבִּי. אֲמַר לֵיהּ: וְכִי אַתָּה הָגוּן לִלְמוֹד תּוֹרָה מֵרַבִּי?

**William Davidson Edition - English:**
**Abdon,** the shortened form of the name of Rabbi Yehuda HaNasi’s student and attendant, Abba Yudan, **said to him: Who is that individual stepping over the heads of a sacred people,** for it appeared to him as an act of disrespect to those sitting that Rabbi Yishmael stepped over their heads. **He said to him: I am Yishmael, son of Rabbi Yosei, who came to learn Torah from Rabbi** Yehuda HaNasi. Abdon **said to him: But are you fit to learn Torah from Rabbi** Yehuda HaNasi, for it seems that you are showing disrespect to others in order to accomplish it?


###### Yevamot 105b:8
[Yevamot 105b:8](https://torahapp.org/share/book/Yevamot/r/105b:8)

אֲמַר לֵיהּ: וְכִי מֹשֶׁה הָיָה הָגוּן לִלְמוֹד תּוֹרָה מִפִּי הַגְּבוּרָה? אֲמַר לֵיהּ: וְכִי מֹשֶׁה אַתָּה? אֲמַר לֵיהּ: וְכִי רַבְּךָ אֱלֹהִים הוּא? אָמַר רַב יוֹסֵף: שַׁקְלֵיהּ רַבִּי לְמַטְרַפְסֵיהּ — דְּקָאָמַר לֵיהּ: ״רַבְּךָ״ וְלָא ״רַבִּי״.

**William Davidson Edition - English:**
He **said to him: Was Moses fit to learn Torah from the mouth of the Almighty?** Rather, it is not necessary that the student be as dignified as his teacher. He **said to him: And are you Moses?** Rabbi Yishmael **said to him: And is your teacher God? Rav Yosef said** about this part of the story: Here **Rabbi** Yehuda HaNasi **received his retribution** [***mittarpesei***] for remaining silent during this discussion and not reprimanding his student for humiliating Rabbi Yishmael. And what is his retribution? **When** Rabbi Yishmael spoke to Abdon, **he said your teacher, and not my teacher,** implying that he did not accept Rabbi Yehuda HaNasi’s authority upon himself.


###### Yevamot 105b:9
[Yevamot 105b:9](https://torahapp.org/share/book/Yevamot/r/105b:9)

אַדְּהָכִי אַתְיָא יְבָמָה לְקַמֵּיהּ דְּרַבִּי. אֲמַר לֵיהּ רַבִּי לְאַבָּדָן: פּוֹק בִּדְקַהּ. לְבָתַר דִּנְפַק, אֲמַר לֵיהּ רַבִּי יִשְׁמָעֵאל, כָּךְ אָמַר אַבָּא: ״אִישׁ״ כָּתוּב בַּפָּרָשָׁה, אֲבָל אִשָּׁה — בֵּין גְּדוֹלָה בֵּין קְטַנָּה.

**William Davidson Edition - English:**
**In the meantime, a *yevama* came before Rabbi,** and she was a minor close to the age of maturity who had performed *ḥalitza*, but it was not clear whether she had already reached the age of maturity necessary to validate her *ḥalitza*. **Rabbi** Yehuda HaNasi **said to Abdon: Go and check** to see if she has already reached maturity. **After** Abdon **left, Rabbi Yishmael said to** Rabbi Yehuda HaNasi**: My father,** Rabbi Yosei, **said as follows: “Man” is written in the** Torah **portion** of *ḥalitza*, **but** the **woman may be either an adult woman or a female minor.**


###### Yevamot 105b:10
[Yevamot 105b:10](https://torahapp.org/share/book/Yevamot/r/105b:10)

אֲמַר לֵיהּ: תָּא, לָא צְרִיכַתְּ, כְּבָר הוֹרָה זָקֵן. קָמְפַסַּע אַבָּדָן וְאָתֵי. אֲמַר לֵיהּ רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי: מִי שֶׁצָּרִיךְ לוֹ עַם קָדוֹשׁ, יְפַסֵּעַ עַל רָאשֵׁי עַם קָדוֹשׁ. מִי שֶׁאֵין צָרִיךְ לוֹ עַם קָדוֹשׁ, הֵיאַךְ יְפַסֵּעַ עַל רָאשֵׁי עַם קָדוֹשׁ?

**William Davidson Edition - English:**
**Rabbi** Yehuda HaNasi **said to** Abdon**: Come** back. **You do not need** to check, as **the Elder,** Rabbi Yosei, **has already ruled** that a minor can perform *ḥalitza*, and therefore no further examination is required. **Abdon was stepping and coming** over the heads of the others in order to return to his place. **Rabbi Yishmael, son of Rabbi Yosei, said to him: One upon whom a holy people depends may step over the heads of a holy people. But one upon whom a holy people does not depend,** as there is no longer a need for Abdon to examine the woman, **how can he step over the heads of a holy people?**


###### Yevamot 105b:11
[Yevamot 105b:11](https://torahapp.org/share/book/Yevamot/r/105b:11)

אֲמַר לֵיהּ רַבִּי לְאַבָּדָן: קוּם בְּדוּכְתִּיךְ! תָּאנָא: בְּאוֹתָהּ שָׁעָה נִצְטָרַע אַבָּדָן, וְטָבְעוּ שְׁנֵי בָנָיו, וּמֵאֲנוּ שְׁתֵּי כַלּוֹתָיו. אָמַר רַב נַחְמָן בַּר יִצְחָק: בְּרִיךְ רַחֲמָנָא דְּכַסְּפֵיהּ לְאַבָּדָן בְּהַאי עָלְמָא.

**William Davidson Edition - English:**
**Rabbi** Yehuda HaNasi **said to Abdon: Stand in your place** and do not go any further. **It was taught: At that moment Abdon was afflicted with leprosy** as a punishment for insulting Rabbi Yishmael, son of Rabbi Yosei, and **two of his sons** who were recently married **drowned, and his two daughters-in-law,** who were minors married to those sons, **made declarations of refusal** and annulled their marriages. **Rav Naḥman bar Yitzḥak said: Blessed is the Merciful One, Who shames Abdon in this world,** for this prevents him from being punished further in the World-to-Come, as all his iniquities have been forgiven through this suffering.


###### Yevamot 105b:12
[Yevamot 105b:12](https://torahapp.org/share/book/Yevamot/r/105b:12)

אָמַר רַבִּי אַמֵּי: מִדְּבָרָיו שֶׁל בְּרַבִּי נִלְמוֹד: קְטַנָּה חוֹלֶצֶת בִּפְעוּטוּת. רָבָא אָמַר: עַד שֶׁתַּגִּיעַ לְעוֹנַת נְדָרִים. וְהִלְכְתָא: עַד שֶׁתָּבִיא שְׁתֵּי שְׂעָרוֹת.

**William Davidson Edition - English:**
**Rabbi Ami said: From the words of the great man,** Rabbi Yosei, **let us learn: A female minor performs *ḥalitza*** even **as a young child,** at age six or seven. **Rava said:** She may not perform *ḥalitza* **until she reaches the age of vows** as an eleven-year-old, when she has enough intellectual capacity to understand the meaning of a vow. However, the Gemara concludes: **And the *halakha* is:** She may not perform *ḥalitza* **until she has two** pubic **hairs.**


###### Yevamot 105b:13
[Yevamot 105b:13](https://torahapp.org/share/book/Yevamot/r/105b:13)

חָלְצָה בִּשְׁנַיִם וְכוּ׳. אָמַר רַב יוֹסֵף בַּר מִנְיוֹמֵי אָמַר רַב נַחְמָן: אֵין הֲלָכָה כְּאוֹתוֹ הַזּוּג. וְהָא אָמַר רַב נַחְמָן חֲדָא זִימְנָא. דְּאָמַר רַב יוֹסֵף בַּר מִנְיוֹמֵי אָמַר רַב נַחְמָן: חֲלִיצָה בִּשְׁלֹשָׁה!

**William Davidson Edition - English:**
It was taught in the mishna: **If she performed *ḥalitza* before two** or three people, and one of them is found to be disqualified to serve as a judge, Rabbi Shimon and Rabbi Yoḥanan the Cobbler validate it. **Rav Yosef bar Minyumi said** that **Rav Naḥman said: The *halakha* does not follow this pair** who validate such a case. The Gemara asks: **But didn’t Rav Naḥman** already **say this** same ruling **one time** before? **As Rav Yosef bar Minyumi said** that **Rav Naḥman said: *Ḥalitza* must be** conducted **before three** people, indicating that there must be no fewer than three valid judges.


###### Yevamot 105b:14
[Yevamot 105b:14](https://torahapp.org/share/book/Yevamot/r/105b:14)

צְרִיכִי, דְּאִי אִיתְּמַר הָךְ קַמַּיְיתָא, הֲוָה אָמֵינָא: הָנֵי מִילֵּי לְכַתְּחִילָּה, אֲבָל דִּיעֲבַד — אֲפִילּוּ תְּרֵי, קָא מַשְׁמַע לַן: אֵין הֲלָכָה כְּאוֹתוֹ הַזּוּג. וְאִי אַשְׁמוֹעִינַן אֵין הֲלָכָה כְּאוֹתוֹ הַזּוּג, אֶלָּא כְּתַנָּא קַמָּא, הֲוָה אָמֵינָא: דִּיעֲבַד, אֲבָל לְכַתְּחִילָּה לִיבְעֵי חֲמִשָּׁה, צְרִיכָא.

**William Davidson Edition - English:**
The Gemara answers: Both **are necessary, for if only the** first one, stating that *ḥalitza* must be before three judges, **were stated, I would say: This applies *ab initio*, but after the fact even two** is acceptable. Therefore, **he teaches us that the *halakha* does not follow this pair** of Sages, and her *ḥalitza* before two people is invalid even after the fact. And vice versa: **If he would have told us only that the *halakha* does not follow this pair, but rather the first *tanna*, I would say** that it is valid if performed before three people only **after the fact, but they must require five** people ***ab initio*,** in accordance with Rabbi Yehuda’s opinion. Therefore **it is necessary** to say both of these statements.


###### Yevamot 105b:15
[Yevamot 105b:15](https://torahapp.org/share/book/Yevamot/r/105b:15)

מַעֲשֶׂה שֶׁחָלְצוּ כּוּ׳. בֵּינוֹ לְבֵינָהּ מִי יָדַעְנָא? אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: וְעֵדִים רוֹאִין אוֹתוֹ מִבַּחוּץ.

**William Davidson Edition - English:**
§ **A story is told** in the mishna about **an incident** in which a couple **once performed *ḥalitza*** between themselves in private while alone in prison, and the case later came before Rabbi Akiva and he validated it. The Gemara asks: **How can we know what happened between him and her?** There was no testimony to confirm it, and how can we be certain that the *ḥalitza* was done properly to validate it? **Rav Yehuda said** that **Shmuel said: And** the *ḥalitza* was validated because **there were witnesses who saw them from outside** the prison, who testified that the *ḥalitza* was performed properly.


###### Yevamot 105b:16
[Yevamot 105b:16](https://torahapp.org/share/book/Yevamot/r/105b:16)

אִיבַּעְיָא לְהוּ: מַעֲשֶׂה שֶׁחָלְצוּ בֵּינוֹ לְבֵינָהּ אַבָּרַאי, וּבָא מַעֲשֶׂה לִפְנֵי רַבִּי עֲקִיבָא בְּבֵית הָאֲסוּרִין, אוֹ דִלְמָא: מַעֲשֶׂה שֶׁחָלְצוּ בֵּינוֹ לְבֵינָהּ בְּבֵית הָאֲסוּרִין? אָמַר רַב יְהוּדָה אָמַר רַב: בְּבֵית הָאֲסוּרִין הָיָה מַעֲשֶׂה, וּלְבֵית הָאֲסוּרִין בָּא מַעֲשֶׂה.

**William Davidson Edition - English:**
**A dilemma was raised before** the students in the house of study with regard to the incident recorded in the mishna in which a private *ḥalitza* performed in a prison was validated: **Did the incident in which they performed *ḥalitza* between him and her** privately actually **take place outside** in a different locale, **and** the reference to prison is that **the case came before Rabbi Akiva** when he was confined **in prison? Or, perhaps the incident when they performed *ḥalitza* between him and her took place in prison,** and then this case came before Rabbi Akiva? **Rav Yehuda said** that **Rav said: The** *ḥalitza* **incident took place in prison, and** also **the case came** to Rabbi Akiva when he was **in prison.**