(Mishnah): If she removed [his shoe] and spat, but did not recite the verses, her Chalitzah is Kosher. If she recited and spat but did not remove, her Chalitzah is Pasul;

R. Eliezer says, if she removed and recited, but did not spit, her Chalitzah is Pasul;

R. Akiva says, her Chalitzah is Kosher.

R. Eliezer: "So will be done" - every action is Me'akev (essential for Chalitzah).

R. Akiva: "So will be done to the man" - (only) actions to the Yavam are essential.

(Gemara - Shmuel): If she removed but did not spit, she spits. (I.e. she must spit in order to marry l'Shuk; she is forbidden to the Yavam due to this Chalitzah.)

This is like R. Eliezer.

(R. Heila citing (the Amora) R. Eliezer): If she removed but did not recite and did not spit, her Chalitzah is Pasul.

Also this is like R. Eliezer. (According to R. Akiva the Chalitzah is Kosher, and Chachamim hold that the Chalitzah did nothing, like the Gemara will say immediately.)

According to Chachamim - R. Ba citing Rav Yehudah, and R. Zerikan leaned to say in the name of Rav, that if she removed but did not spit, or she spat but did not remove, she did nothing (Yibum is permitted) until she removes and spits. (We explained this like RIDVAZ.)

Question (R. Ba, to R. Imi): If she spat before she removed [what is the law]?

Answer (R. Imi): It is as if she did them in the proper order.

Question (R. Ba): [If one was Mekadesh with a document,] was he Mekadesh [also] with the document itself [or only with what is written in it]?

Answer (R. Imi): He was Mekadesh [only] with the stipulations (i.e. what is written) in it. (Therefore, even if it is written on an Isur Hana'ah mid'Rabanan, and she cannot acquire it, since it is considered Mamon, she is Mekudeshes - RIDVAZ, KOVETZ SHI'URIM (Kuntres Divrei Sofrim 1:6).)

Question (R. Ba): May one open a Mitzri window (it is too small to put one's head through it) to a Chatzer of partners, above four Amos?

Version #1 - Answer (R. Imi): Yes - we say that one cannot block the world (i.e. everyone else) from getting air.

Version #2 (R. Nasa): R. Imi told him, one who wants to make his house like a dovecote (with small openings high above the ground), do we not heed him?! (Based on KORBAN HA'EDAH, PNEI MOSHE.)

(Mishnah): If the Yavam or Yevamah was deaf (i.e. a deaf-mute), or he was a minor, the Chalitzah is Pasul;

If she was a minor, she does Chalitzah again when she becomes an adult. If not, the Chalitzah was Kosher.

(Gemara - R. Yochanan): [If he or she was deaf, the Chalitzah is Pasul] because they cannot say [the verses], and the Torah said "he will say... she will say..."

Question: Is reciting [the verses] essential?!

Answer (R. Shmuel bar Rav Yitzchak): If one is proper (able) to recite, reciting is not Me'akev. If one is not proper to recite, reciting is Me'akev.

(Mishnah): All are obligated in Re'iyah (to enter the Mikdash and offer an Olah), except for a Cheresh, lunatic or child...

Question (Talmidim citing R. Lazar): "Lema'an Yishme'un u'Lema'an Yilmedu" - from here [we know to exclude] one who speaks but cannot hear. What is the source [to exclude] a Cheresh who hears, but cannot speak?

Answer (R. Ila citing R. Lazar): [We read "u']Lema'an Yilmedu" [like u']Lema'an Yelamedu, (i.e. they will teach. This is written about Hakhel; we learn Re'iyah from Hakhel. - CHESHEK SHLOMO, HA'GAON RAV C. KANIEVSKY, SHLITA)

Inference (R. Yonah): Rebbi's Klalim (general rules) are not true;

(Mishnah): A Cheresh who speaks but cannot hear may not declare Terumah [but b'Di'eved it is Terumah. The Cheresh that Chachamim discussed everywhere cannot hear and cannot speak.]

Assumption: [Our Mishnah exempts one who lacks either ability, for] one who speaks but cannot hear, is a Cheresh. [Also] one who hears, but cannot speak, is a Cheresh.

Support (Mishnah): If a Cheresh did Chalitzah, or a Chereshes did Chalitzah, or one did Chalitzah to a boy (minor), it is Pasul.

(R. Yochanan): [Cheresh and Chereshes are Pasul] because they cannot fulfill "he will say" and "she will say". (This disqualifies even if they can hear!)

(Mishnah): The Cheresh that Chachamim discussed everywhere cannot hear and cannot speak.

Conclusion: This supports R. Yonah, who says that Rebbi's Klalim are not true. (Elsewhere, Cheresh includes one who is able to hear or speak, but not both.)

Question (R. Yishmael bei Rebbi Yosi, to Rebbi): What is the difference between a minor [Yavam] and a minor [Yevamah? B'Di'eved Chalitzah of the latter is Kosher!]

Answer (Rebbi): "Ish" is written in the Parshah (the Yavam must be an adult). However, here it says "v'Nigshah Yevimto" - in any case (even if she is a minor).

(R. Mana, and R. Yitzchak brei d'R. Chiyah citing R. Yonah): [Our Mishnah disqualifies a Ketanah l'Chatchilah. It] is like R. Meir;

[R. Meir] says that a Ketanah may not do Chalitzah or Yibum, lest she be found to be an Ailonis.

(Mishnah): If Chalitzah was done with two judges, or with three and one was found to be a relative or Pasul, the Chalitzah is Pasul;

R. Shimon and R. Yochanan ha'Sandlar say, it is Kosher;

It once occurred that a Yavam and Yevamah did Chalitzah by themselves in jail. The case came in front of R. Akiva, and he was Machshir.

(Gemara): The episode was in jail, and the case came [in front of R. Akiva when he was] in jail;

R. Yochanan ha'Sandlar made himself like a peddler (so the guards would not realize that he came for Divrei Torah). One day he passed in front of R. Akiva's cell, and announced 'who wants needles? Who wants Tzinorim (small forks for spinning gold)? If she did Chalitzah between him and her (without any witnesses), what is the law?'

R. Akiva looked out the window, and said to him 'do you have Kushin (rods for spinning)? Do you have Kosher?' (I.e. it is Kosher.)