Pisqa’ 291473H:282-283: JN2:254-256 1. “Then, his widowed sister-in-law shall approach him before the eyes of the elders, loosen his shoe from his foot, and spit before him” (Dt.25:9)— the spittle must be visible to the elders. “Before the eyes” (Dt.25:9)— this teaches that she must be together with him in the presence of the elders.474Repeated below at Pisqa’ 291.2.
2. “Loosen his shoe” (Dt.25:9)— I infer only that his shoe is loosened. How do I know that the shoe can belong to others?475Cf. M.Yev.12:2. The Teaching states: “The House-of-Loose-Shoes” (Dt.25:10)— any [shoe can be loosened]. If so, why does the verse specify: “She shall loosen his shoe (Dt.25:9)?”— this excludes a shoe too big to walk in, and one too small to cover most of his foot, or slippers without a heel-piece— for the loosening of any of these disqualifies the release.476cf. M.Yev.12:1-2.
“From his foot” (Dt.25:9)— here, foot (Dt.25:9) is specified, and elsewhere, foot (Lv.14:14) is specified. Just as foot mentioned elsewhere refers to his right foot (Lv.14:14), so, too, foot mentioned here refers to his right foot. “From his foot” (Dt.25:9)— on this basis you can teach: [If she unlaced the shoe] from the knee downward, her loosening is valid. From the knee upward, her loosening is disqualified [since the shoe will remain on the foot].477//M. Yev. 12:1.
“And spit before him” (Dt.25:9)— is it possible to say that she spits directly into his face? The Teaching states: “Before the eyes of the elders” (Dt.25:9)— actually, the spittle must be visible to the elders.478Cf. Pisqa’ 291.1. On this basis they taught: If she released the shoe, spat, but didn’t declaim479Heb: qar’a; literally, “read out loud” [from a prepared text]. Root: q-r-‘.— her act of loosening is valid [for release from the levirate bond is accomplished by actions, not words alone]. Had she declaimed and spat, but didn’t loosened the shoe— her act of release would be disqualified [since she has not completed it]. Had she released the shoe, declaimed, but not spit— R. Eliezer says: Her act of loosening would be disqualified [since she has not performed all its elements]. But R. Akiva says: Her act of loosening is valid.480=M.Yev.12:3.
“Then she shall respond, saying” (Dt.25:9)— here, response(Dt.25:9) is specified, and elsewhere, response (Dt.27:15) is specified. Just as response mentioned elsewhere refers to response in the sacral tongue (Dt.27:15), so, too, response mentioned here refers to response in the sacral tongue.481=Cf. M.Sot.7:2. The Hebrew term, leshon hadodesh, refers to the proclamation of biblical texts in the course of a ritual act. See also Pisqa’ 301.1.
3. “Thus shall be done to the man who will not build his brother’s household!” (Dt.27:9)— R. Eliezer says: He hasn’t built it yet, nor is he about to build it.
Said R. Eliezer: “Thus shall be done to the man” (Dt.27:9)— thus implies that the release is ineffective, if the act [of spitting] is omitted. Said to him R. Akiva: From this [exegesis you claim] proof? “Thus shall be done to the man” (Dt.27:9— the man implies that any action affecting the man must be carried out. R. Shimon says: Her failure to release the shoe or to spit disqualify the release.482=M/Yev.12:3; cf. T.Yev.12:15. “And his name will be called . . . the House-of-Loose-Shoes” (Dt.25:10)— R. Ishmael says: loosening the shoe [indicates his refusal] to bed her, while spitting [indicates his denial to her of his] semen.
4. “And his name will be called in Israel” (Dt.25:10)— here, in Israel (Dt.25:10) is specified, and elsewhere, in Israel (Dt.25:7) is specified. Just as in Israel mentioned elsewhere (Dt.25:7) excludes the [rite of] loosening the shoe from the jurisdiction of a court of proselytes, so, too, in Israel mentioned here excludes a court of proselytes from presiding.
“The House-of-Loose-Shoes” (Dt.25:10)— this requirement falls upon the judges, but not upon the disciples. R. Judah says: A requirement falls upon all present to say: “Loose Shoes!”, “Loose shoes!”483//M.Yev.12:10. Said R. Judah: One time we were sitting in study before R. Tarfon, And he instructed us: All of you! Shout out: “Loose shoes!”, “Loose shoes!”484=T.Yev.12:15.
(דברים כה ט) וְנִגְּשָׁה יְבִמְתּוֹ אֵלָיו לְעֵינֵי הַזְּקֵנִים וְיָרְקָה בְּפָנָיו, רֹק הַנִּרְאֶה לְעֵינֵי הַזְּקֵנִים, מְלַמֵּד שֶׁמִּתְיַחֶדֶת עִמּוֹ לְעֵינֵי הַזְּקֵנִים.
Pisqa’ 291473H:282-283: JN2:254-256
1. “Then, his widowed sister-in-law
shall approach him before the eyes of the elders,
loosen his shoe from his foot, and spit before him” (Dt.25:9)—
the spittle must be visible to the elders.
“Before the eyes” (Dt.25:9)—
this teaches that
she must be together with him in the presence of the elders.474Repeated below at Pisqa’ 291.2.
וְחָלְצָה נַעֲלוֹ, אֵין לִי אֶלָּא נַעֲלוֹ שֶׁלּוֹ, שֶׁל אֲחֵרִים מִנַּיִן? תַּלְמוּד לוֹמַר ״חֲלוּץ הַנָּעַל״ (דברים כה י) מִכָּל מָקוֹם. אִם כֵּן לָמָּה נֶאֱמַר וְחָלְצָה נַעֲלוֹ? פְּרָט לְגָדוֹל שֶׁאֵין יָכוֹל לְהַלֵּךְ בּוֹ, וְקָטָן שֶׁאֵין חוֹפֶה אֶת רֹב רַגְלוֹ, וְסוֹלְיָיס שֶׁאֵין לוֹ עָקֵב, שֶׁחֲלִיצָתָהּ פְּסוּלָה.
2. “Loosen his shoe” (Dt.25:9)—
I infer only that his shoe is loosened.
How do I know that
the shoe can belong to others?475Cf. M.Yev.12:2.
The Teaching states:
“The House-of-Loose-Shoes” (Dt.25:10)—
any [shoe can be loosened].
If so, why does the verse specify:
“She shall loosen his shoe (Dt.25:9)?”—
this excludes a shoe too big to walk in,
and one too small to cover most of his foot,
or slippers without a heel-piece—
for the loosening of any of these
disqualifies the release.476cf. M.Yev.12:1-2.
מֵעַל רַגְלוֹ, נֶאֱמַר כָּאן רַגְלוֹ וְנֶאֱמַר לְהַלָּן (ויקרא יד יד) רַגְלוֹ, מַה רַגְלוֹ הָאָמוּר לְהַלָּן יְמָנִית אַף רַגְלוֹ הָאָמוּר כָּאן יְמָנִית. מֵעַל רַגְלוֹ, מִכָּן אַתָּה אוֹמֵר: מִן הָאַרְכֻּבָּה וּלְמַטָּה חֲלִיצָתָהּ כְּשֵׁרָה, מִן הָאַרְכֻּבָּה וּלְמַעְלָה חֲלִיצָתָהּ פְּסוּלָה.
“From his foot” (Dt.25:9)—
here, foot (Dt.25:9) is specified,
and elsewhere, foot (Lv.14:14) is specified.
Just as foot mentioned elsewhere
refers to his right foot (Lv.14:14),
so, too, foot mentioned here
refers to his right foot.
“From his foot” (Dt.25:9)—
on this basis you can teach:
[If she unlaced the shoe]
from the knee downward, her loosening is valid.
From the knee upward, her loosening is disqualified
[since the shoe will remain on the foot].477//M. Yev. 12:1.
וְיָרְקָה בְּפָנָיו, יָכוֹל בְּפָנָיו מַמָּשׁ? תַּלְמוּד לוֹמַר: לְעֵינֵי הַזְּקֵנִים, רֹק הַנִּרְאֶה לְעֵינֵי הַזְּקֵנִים. מִכָּן אָמְרוּ: חָלְצָה וְרָקְקָה וְלֹא קָרְאתָה – חֲלִיצָתָהּ כְּשֵׁרָה. קָרְאתָה וְרָקְקָה וְלֹא חָלְצָה – חֲלִיצָתָהּ פְּסוּלָה. חָלְצָה וְקָרְאתָה וְלֹא רָקְקָה – רַבִּי אֱלִיעֶזֶר אוֹמֵר: חֲלִיצָתָהּ פְּסוּלָה. וְרַבִּי עֲקִיבָא אוֹמֵר: חֲלִיצָתָהּ כְּשֵׁרָה.
“And spit before him” (Dt.25:9)—
is it possible to say that
she spits directly into his face?
The Teaching states:
“Before the eyes of the elders” (Dt.25:9)—
actually, the spittle must be visible to the elders.478Cf. Pisqa’ 291.1.
On this basis they taught:
If she released the shoe, spat,
but didn’t declaim479Heb: qar’a; literally, “read out loud” [from a prepared text]. Root: q-r-‘. —
her act of loosening is valid
[for release from the levirate bond is accomplished
by actions, not words alone].
Had she declaimed and spat,
but didn’t loosened the shoe—
her act of release would be disqualified
[since she has not completed it].
Had she released the shoe, declaimed, but not spit—
R. Eliezer says:
Her act of loosening would be disqualified
[since she has not performed all its elements].
But R. Akiva says:
Her act of loosening is valid.480=M.Yev.12:3.
וְעָנְתָה וְאָמְרָה, נֶאֶמְרָה כָּאן עֲנִיָּה וְנֶאֶמְרָה לְהַלָּן עֲנִיָּה, מָה עֲנִיָּה הָאֲמוּרָה לְהַלָּן בִּלְשׁוֹן הַקֹּדֶשׁ, אַף עֲנִיָּה הָאֲמוּרָה כָּאן בִּלְשׁוֹן הַקֹּדֶשׁ.
“Then she shall respond, saying” (Dt.25:9)—
here, response (Dt.25:9) is specified,
and elsewhere, response (Dt.27:15) is specified.
Just as response mentioned elsewhere
refers to response in the sacral tongue (Dt.27:15),
so, too, response mentioned here
refers to response in the sacral tongue.481=Cf. M.Sot.7:2. The Hebrew term, leshon hadodesh, refers to the proclamation of biblical texts in the course of a ritual act. See also Pisqa’ 301.1.
כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר לֹא יִבְנֶה אֶת בֵּית אָחִיו, רַבִּי אֱלִיעֶזֶר אוֹמֵר: אֲשֶׁר לֹא בָנָה וַאֲשֶׁר לֹא עָתִיד לִבְנוֹת.
3. “Thus shall be done to the man who will not build his brother’s household!” (Dt.27:9)—
R. Eliezer says:
He hasn’t built it yet, nor is he about to build it.
[כָּכָה יֵעָשֶׂה] אָמַר רַבִּי אֱלִיעֶזֶר: כָּכָה יֵעָשֶׂה – בְּדָבָר שֶׁמַּעֲשֶׂה מְעַכֵּב. אָמַר לוֹ רַבִּי עֲקִיבָה: מִשָּׁם רְאָיָה? כָּכָה יֵעָשֶׂה לָאִישׁ דָּבָר שֶׁמַּעֲשֶׂה בָּאִישׁ. רַבִּי שִׁמְעוֹן אוֹמֵר: חֲלִיצָה מְעַכֶּבֶת וּרְקִיקָה מְעַכֶּבֶת. וְנִקְרָא שְׁמוֹ בְּיִשְׂרָאֵל, רַבִּי יִשְׁמָעֵאל אוֹמֵר: חֲלִיצָה בִּשְׁכִיבָה וּרְקִיקָה כְּדֵי שִׁכְבַת זֶרַע.
Said R. Eliezer:
“Thus shall be done to the man” (Dt.27:9)—
thus implies that the release is ineffective,
if the act [of spitting] is omitted.
Said to him R. Akiva:
From this [exegesis you claim] proof?
“Thus shall be done to the man” (Dt.27:9—
the man implies that any action
affecting the man must be carried out.
R. Shimon says:
Her failure to release the shoe
or to spit disqualify the release. 482=M/Yev.12:3; cf. T.Yev.12:15.
“And his name will be called . . . the House-of-Loose-Shoes” (Dt.25:10)—
R. Ishmael says:
loosening the shoe [indicates his refusal] to bed her,
while spitting [indicates his denial to her of his] semen.
וְנִקְרָא שְׁמוֹ בְּיִשְׂרָאֵל, נֶאֱמַר כָּאן בְּיִשְׂרָאֵל וְנֶאֱמַר לְהַלָּן בְּיִשְׂרָאֵל, מַה בְּיִשְׂרָאֵל הָאָמוּר לְהַלָּן פְּרָט לְבֵית דִּין שֶׁל גֵּרִים, אַף בְּיִשְׂרָאֵל הָאָמוּר כָּאן פְּרָט לְבֵית דִּין שֶׁל גֵּרִים.
4. “And his name will be called in Israel” (Dt.25:10)—
here, in Israel (Dt.25:10) is specified,
and elsewhere, in Israel (Dt.25:7) is specified.
Just as in Israel mentioned elsewhere (Dt.25:7)
excludes the [rite of] loosening the shoe
from the jurisdiction of a court of proselytes,
so, too, in Israel mentioned here
excludes a court of proselytes from presiding.
בֵּית חֲלוּץ הַנָּעַל, מִצְוָה בַּדַּיָּנִים וְלֹא מִצְוָה בַּתַּלְמִידִים. רַבִּי יְהוּדָה אוֹמֵר: מִצְוָה עַל כָּל הָעוֹמְדִים שָׁם לוֹמַר: חֲלוּץ הַנָּעַל חֲלוּץ הַנָּעַל. אָמַר רַבִּי יְהוּדָה: פַּעַם אַחַת הָיִינוּ יוֹשְׁבִים לִפְנֵי רַבִּי טַרְפוֹן, וְאָמַר לָנוּ: עֲנוּ כֻּלְּכֶם וְאִמְרוּ: חֲלוּץ הַנָּעַל חֲלוּץ הַנָּעַל.
“The House-of-Loose-Shoes” (Dt.25:10)—
this requirement falls upon the judges,
but not upon the disciples.
R. Judah says:
A requirement falls upon all present to say:
“Loose Shoes!”, “Loose shoes!”483//M.Yev.12:10.
Said R. Judah:
One time we were sitting in study before R. Tarfon,
And he instructed us:
All of you! Shout out:
“Loose shoes!”, “Loose shoes!”484=T.Yev.12:15.