1)

(a)The Tana Kama in our Mishnah validates Chalitzah that is performed at night, but invalidates it if it performed with the left hand. Rebbi Elazar validates both.

(b)We learn from the Pasuk "uv'Yom Hera'os Bo" - that a Kohen may only examine Nega'im by day.

(c)We try and establish the first Machlokes (whether Chalitzah is Kasher by night or not) based on the Pasuk "v'Al Pihem Yiheyeh Kol Riv v'Chol Naga" - the Tana Kama learns the Hekesh comparing Rivim (incorporating Chalitzah) to Nega'im, whereas Rebbi Elazar does not.

(d)Chalitzah belongs to the realm of Rivim - by virtue of the fact that it enables the Yevamah to claim her Kesubah.

2)

(a)We decline to compare Ribim to Nega'im - because if we did, then Gemar-Din (Beis Din's final ruling) should also be restricted to the daytime (when in fact, it is Kasher by night, too).

(b)On the presumption that, for other reasons, Techilas Din must be practiced by day, we then establish the basis of the between the Tana Kama and Rebbi Elazar - upon whether Chalitzah is compared to Techilas Din (and is therefore Pasul - Tana Kama) or Gemar Din (and is therefore Kasher - Rebbi Elazar).

3)

(a)Rabah bar Chiya K'tuspa'ah single-handedly permitted Chalitzah at night with a soft shoe. Shmuel objected to his having ruled single-handedly, on the grounds that he was following the opinion of an individual (Rebbi Akiva who permits Chalitzah even without any Dayan at all, because if two Dayanim are not needed, then one Dayan is not needed either).

(b)His objection could not have pertained to the fact that he permitted a soft shoe or that he permitted the Chalitzah to be performed at night - since both of these rulings are supported by Stam Beraisos.

4)

(a)The Tana Kama in the next Mishnah, rules that if Chalitzah is performed with two Dayanim or with three, one of whom is found to be Pasul - the Chalitzah is invalid.

(b)Rebbi Shimon and Rebbi Yochanan ha'Sandlar validate it. Rebbi Akiva even validated a Chalitzah that a certain Yavam and Yevamah performed in jail - without any Dayanim at all in attendance.

(c)Alternatively, we argue that all three issues currently under discussion (judging single-handedly, by night and using a cloth shoe) are individual opinions. The basis for saying this is - a Beraisa, where Rebbi Yishmael b'Rebbi Yosi testifies how he witnessed Rebbi Yishmael ben Elisha practicing all three leniencies.

5)

(a)The Tana Kama learns from the 'Gezeirah-Shavah' "Regel" "Regel" from Metzora - that Chalitzah performed with the left foot is Pasul.

(b)According to our text in the Beraisa, Rebbi Elazar does not learn this 'Gezeirah-Shavah'. He does learn however, that Retzi'ah (the boring of the ear of an Eved Ivri who wants to remain after six years) must be done in the right ear - with a 'Gezeirah-Shavah "Ozen" Ozen" from a Metzora Ani.

(c)Rav Yitzchak bar Yosef Amar Rebbi Yochanan therefore assumes that, seeing as Rebbi Elazar learns "Ozen" "Ozen", he will be the one to learn "Regel" "Regel" (and the Tana must have confused the two opinions). Rava resolves the contradiction in Rebbi Elazar without emending the text - by pointing out that whereas "Ozen" "Ozen" is Mufneh (superfluous), "Regel" "Regel" is not.

(d)Rava does not mean to say that "Regel" is not Mufneh at all - but that it is not Mufneh from both sides (because, although "Regel" is superfluous by Metzora Ani, it is not superfluous by Chalitzah). And Rebbi Elazar is of the opinion that a 'Gezeirah-Shavah' that is Mufneh only on one side, can be disproved.

6)

(a)In order not to learn from a 'Gezeirah-Shavah' that is not Mufneh, there must be a Pircha (a Kashya that renders the one more susceptible to the Derashah than the other). A Metzora is more susceptible to the Din of the right foot than a Yavam - because he requires a cedar-twig, hyssop and a scarlet thread, which a Yavam does not.

7)

(a)If the Yevamah ...

1. ... pulled off the Yavam's shoe and spat in his direction, but failed to read the Parashah - the Chalitzah is nevertheless Kasher.

2. ... spat in the Yavam's direction and read the Parashah, but failed to pull off his shoe - it is Pasul.

(b)If she failed to spit but did perform the other two operations, Rebbi Eliezer invalidates the Chalitzah - Rebbi Akiva validates it.

(c)Rebbi Elazar derives from the Pasuk "Kachah Ye'aseh" - that any action that needs to be performed, and is not, invalidates the Chalitzah.

(d)In his retort, Rebbi Akiva adds the word "Kachah Ye'aseh la'Ish" - meaning that it is only actions that one failed to perform on the body of the Yavam (such as the removal of the shoe) that render the Chalitzah invalid.

8)

(a)The Mishnah renders invalid a Chalitzah that is performed either by ...

1. ... a Yavam who is either a Katan or a Cheresh, or by ...

2. ... a Yevamah who is a Katan.

(b)The ramifications of the ruling that the Chalitzah of a Cheresh is Pasul - are that if there is another Yavam, he is still Chayav Yibum.

(c)A Ketanah who performed Chalitzah with her Yavam - must perform it again when she grows up.

(d)But if she didn't - her first Chalitzah is invalid (see Tosfos 105b. DH 'Ketanah').

(e)A Chereshes with whom the Yavam ...

1. ... wants to live - requires Yibum.

2. ... does not want to live - requires first Yibum and then a Get.

9)

(a)The Tana declares invalid a Chalitzah that is performed in the presence of a Beis-Din comprising ...

1. ... two Dayanim, or ...

2. ... three Dayanim, only one of whom was found to be either a relative or Pasul.

(b)Rebbi Shimon and Rebbi Yochanan ha'Sandlar - validate a Chalitzah that is performed in the presence of two Dayanim.

(c)The Tana cites an incident of a Yavam and a Yevamah - who were alone in prison, and who performed Chalitzah, which Rebbi Akiva validated.

10)

(a)Rava extrapolates from our Mishnah that, if the reading of the Parashah is not essential, the Chalitzah of a dumb Yavam or Yevamah is valid, and the reason that the Tana invalidates the Chalitzah of a Cheresh or a Chereshes is - because they have no Da'as.

(b)According to Rava, the Chalitzah of a dumb Yavam or Yevamah is Kasher, - because they have Da'as.

(c)Amri d'Bei Rebbi Yanai however, force Rava to retract - inasmuch as they explicitly invalidate the Chalitzah of a Cheresh and a Chereshes, because they cannot read the Parashah.

11)

(a)So we conclude that Rava's statement actually pertains to the Seifa, which invalidates the Chalitzah of a Cheresh and a Chereshes. What he actually said was - since reading the Parashah is crucial, the Chalitzah is Pasul, even if the Yavam or the Yevamah is merely dumb.

(b)We reconcile the fact that, on the one hand, the Chalitzah of a Cheresh and a Chereshes (and of a Yavam and a Yevamah who are dumb) is Pasul, whereas on the other, the reading of the Parashah is not essential - by establishing the latter Halachah like Rebbi Zeira, who rules that as long as it is possible to perform details of a Mitzvah, one is Yotzei even if one does actually perform them.

(c)Rebbi Zeira issued his ruling in connection with - the Korban Minchah, which requires the flour and the oil to be mixed, but is Kasher even if this Avodah was omitted, provided they could be mixed (i.e. that there are not more than sixty Esronim of flour, which is too large an amount to mix properly with the required measure of oil).

12)

(a)They sent to Shmuel's father - that if a Yevamah spat in front of one of the Yevamin, she becomes obligated to perform Chalitzah and not Yibum (because with the spitting alone she becomes forbidden to the brothers).

(b)This cannot go according to Rebbi Akiva in our Mishnah, because seeing as he validates the Chalitzah even if the spitting was not performed during the Chalitzah ceremony - how can spitting that she does not during the Chalitzah ceremony disqualify her from the brothers?!

(c)Rebbi Akiva does not learn Chalitzah from the Din of the Emurim of a Korban - inasmuch as the Chalitzah is Kasher even if the Yevamah could have spat but did not, whereas the Korban is only Kasher if the Emurim are not available for burning (e.g. they are Tamei), but not if they are.

13)

(a)Initially, we initially suggest that Shmuel's father might hold like Rebbi Elazar, who holds in our Mishnah - that spitting is crucial to the Chalitzah.

(b)We reject it however - on the grounds that, based on Rebbi Elazar's own ruling (that wherever two 'Matirin' are required, one without the other will not suffice), seeing as permitting the Yevamah requires two stages (removing the shoe and spitting), one of them without the other will invalidate the Chalitzah.

(c)Shmuel's father must therefore conform with Rebbi (as we will now explain).

14)

(a)Rebbi in a Beraisa rules that - the Lambs of Shavu'os become sanctified via the Shechitah of the Two Lambs.

(b)The ramifications of this ruling are - that it renders the loaves Kadosh, to become invalidated through Yotzei (being taken out of the Azarah) or Linah (not being eaten by dawn-break) and fit to be eaten.

(c)Rebbi say in the event that one Shechted the Lambs of Shavu'os ...

1. ... she'Lo Lishman but sprinkled the blood Lishmo - that the Loaves are not Kadosh at all.

2. ... Lishman but sprinkled the blood she'Lo Lishmo - that the Loaves are Kadosh (to become Pasul b'Yotzei & Linah) but not to be eaten.

(d)According to Rebbi Elazar b'Rebbi Shimon - the Loaves only become Kadosh if both the Shechitah and the Zerikah are performed Lishman.