Yevamot

Does this, however, ever happen? — Yes; for the Rabbis once saw Rab Judah going out into the street in five pairs of felt socks. Rab Judah reported in the name of Rab: A sister-in-law who was brought up together with the brothers  is permitted to marry any one of the brothers and there is no need to consider the possibility that she  might have taken off the sandal [from the foot] of one of them.  The reason, then  is because we did not actually observe it,  had we, however, observed it  the possibility [that her halizah was valid] would have had to be taken into consideration.  But, surely, it was taught: Whether he  had the intention  [of performing the commandment of halizah] and she had no such intention, or whether she had such intention and he did not, halizah is invalid, it being necessary  that both shall at the same time have such intention!  It is this that was meant: Although we observed it  there is no need to consider the possibility that they might have intended [to give their action the character of a valid halizah]. Others read: The reason  is because we did not see it,  had we, however, seen it, the possibility [of a valid halizah] would have had to be considered,  the statement that  intention  is necessary  applying only to the permissibility [of the woman] to strangers,  but to the brothers she does become forbidden. Rab Judah stated in the name of Rab: No halizah may be performed with a sandal that was sewn with flax,  for it is said in Scripture, And I shod thee with tahash.  Might it be suggested that [the skill of] a tahash  is admissible  but not any other material? — The mention of 'shoe' twice  indicates the inclusion [of all kinds of leather]. If the repeated mention of 'shoe' indicates the inclusion [of all kinds of leather] all other materials should also be included! — If that were so,  for what purpose was the term tahash used? R. Eleazar enquired of Rab: [What is the law where] the sandal was made of leather and its straps of [animal] hair? — The other replied: Could we not apply to it, And I shod thee with tahash!  If so, a shoe all made of hair  should also be admissible! — Such is called a slipper. Said R. Kahana to Samuel: Whence is it derived that the verb in  we-halezah  his shoe from off his foot  signifies taking off? — Because it is written, That they shall take out  the stones in which the plague is.  But I might suggest that the meaning  is that of arming;  for it is written in Scripture, Arm  ye men from among you for the war!  — There also,  [the underlying meaning is] the slipping out from the house to go to war. But, surely, it is also written in Scripture, He girds  the afflicted in his affliction!  — [The meaning is that] as a reward for his affliction He will deliver  him from the judgment of Gehenna. What, however, is the explanation of the Scriptural text,  The angel of the Lord encampeth round about them that fear him, and He girds them?  — [The meaning is that] as a reward for those who fear him He will deliver them from the judgment of Gehenna. What explanation is there, however, for the Scriptural text,  And He will make strong  thy bones,  of which R. Eleazar said that this was the best of the blessings,  and Raba explained that the meaning  was the strengthening of the bones!  — Yes, it may bear the one meaning and it may also bear the other; but were the meaning here  intended to be that of 'tying on',  the All Merciful should have written: 'We-halezah his shoe upon his foot'.  But [it might be still objected], had the All Merciful written, 'upon his foot' it might have been suggested: Only upon his foot, but not upon his leg;  hence the All Merciful wrote From off  his foot, [to indicate] that [halizah may be performed] even on the [levir's] leg! — If so, the All Merciful should have written: 'Upon [what is] above his foot'. Why [then did He use the expression] From off his foot? Consequently it must be inferred that the meaning  is 'to take off'. A certain Min  once said to R. Gamaliel:  You are a people with whom its God has performed halizah,  for it is said in Scripture, with their flocks and with their herds they shall go to seek the Lord, but they shall not find him; He hath drawn off  [the shoe] from them.  The other replied: Fool, is it written: 'He hath drawn off [the shoe] for them'? It is written, 'He hath drawn off [the shoe] from them'; now in the case of a sister-in-law from whom the brother drew off [the shoe] could there be any validity in the act? BUT IF WITH A SOCK IT IS INVALID etc. This then teaches that a sock is not regarded as a shoe; and so it was also taught: The man who removes [the monies] from the Temple treasury  must not enter with a bordered tunic or with a sock,  and there is no need to state [that he must not enter] with a shoe or with a sandal, since no one  may enter the Temple court with a shoe or a sandal;  but elsewhere the contrary was taught: One must not walk  with a shoe, a sandal or a sock either from one house to another or even from one bed to another bed!  — Abaye replied: [This refers to a sock] which is furnished with pads, [the prohibition] being due to the pleasure [its wearing affords].  Said Raba to him: Is [all footwear] forbidden on the Day of Atonement because of the pleasure it affords, even though it cannot be regarded as a shoe? Surely, Rabbah son of R. Huna used to wrap a scarf round his foot and so went out!  — But [in fact], said Raba,  there is no difficulty: The one Baraitha  refers to a leather sock; the other  to a felt sock. This explanation is indeed reasonable. For were you not to say so, a contradiction [would arise between one statement dealing with] the Day of Atonement and [another statement which also deals with] the Day of Atonement. For it was taught: No man may walk about in slippers in his house,  but he may walk about in his house in socks.  Consequently  it must be inferred that one statement refers to a leather sock and the other to a felt sock. This proves It. It was taught in agreement with Raba:  [If a sister-in-law] performed halizah with a torn shoe which covered the greater part of the [levir's] foot, with a broken sandal which contained the greater part of his foot, with a sandal of cork  or of bast, with an artificial foot,  with a felt sock, with a support of the feet,  or with a leather sock, and also where she performed halizah with an adult