Study Yevamot folio 105A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
spit and did not recite the verses, her ḥalitza is valid. If she spat but did not remove the shoe and did not recite the text, her ḥalitza is disqualified. If she recited the verses but did not spit or did not remove the shoe, there is no doubt that she has done nothing, and her action has no halakh
The Talmud clarifies: Who is the author of the baraita? If we say it is in accordance with the opinion of R' Eliezer, could it be that he would hold that if she removed the shoe but did not spit or did not recite the verses, her ḥalitza is valid, as stated in the baraita? But didn’t R' Eliezer say
If we say that R' Akiva means to teach us that she is disqualified from marriage to everyone in the world, this is unnecessary, as it is clear that spitting alone will not permit her to marry any stranger. It is obvious that her ḥalitza is invalid, as did any ḥalitza take place in order for her to b
The Talmud asks: But according to R' Akiva’s understanding that only an action performed on the body of the yavam is indispensable for ḥalitza, what is different about spitting and what is different about recitation? Both are not indispensable, so why is it that if she spat but did not remove the s
The Talmud answers: R' Akiva finds a reason to rabbinically prohibit the woman after spitting, yet holds that the reason is not valid after the recitation alone. The recitation of the verses, which takes place both at the beginning of the process, before the removal of the shoe, and at the end, will