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I'm going to build an idea off of the Netziv on that passuk, so I'll mention his point first. He mentions the idea that yibbum has to do with neshamos like the Ramban says in Vayeishev, but then goes on to say a different pshat. That taking off ones shoe is symbolic of removing the teva of the body and natural order in order to single oneself out for Hashem, as he writes in Shmos 3 5 as well. However, there, the point is to be a constant Merkava for the Shekhina, no regular Jew is expected to be on this level. But at the moment an opportunity to perform a mitzvah is presented, and its not possible to do it without first 'removing the teva', and this is the shoe, this is a mitzvah And requirement to do at that moment, and the mitzvah will supersede the teva of his body. But the Yavam can't 'take his shoe off instantaneously', as we see he doesn't want to be miyavem her for a wife. Therefore the Yavama takes the shoe off his foot, as if saying you were not able to take off your shoe.

Basing myself on this I would say once the Yavam dropped the ball and couldn't live up to that moment of mi laHashem eilai, it's too late. Doing something purely for the sake of Hashem can't be mulled over and thought about till he decides it's worthwhile.

Another idea is that Yibum is described as an honor for the dead brother, so that his name won't be erased from Yisroel. At that moment when the Yavam said no and went through the Chalitzah progressprocess, he already disgraced his brother's memory. There is no fixing that.

I'm going to build an idea off of the Netziv on that passuk, so I'll mention his point first. He mentions the idea that yibbum has to do with neshamos like the Ramban says in Vayeishev, but then goes on to say a different pshat. That taking off ones shoe is symbolic of removing the teva of the body and natural order in order to single oneself out for Hashem, as he writes in Shmos 3 5 as well. However, there, the point is to be a constant Merkava for the Shekhina, no regular Jew is expected to be on this level. But at the moment an opportunity to perform a mitzvah is presented, and its not possible to do it without first 'removing the teva', and this is the shoe, this is a mitzvah And requirement to do at that moment, and the mitzvah will supersede the teva of his body. But the Yavam can't 'take his shoe off instantaneously', as we see he doesn't want to be miyavem her for a wife. Therefore the Yavama takes the shoe off his foot, as if saying you were not able to take off your shoe.

Basing myself on this I would say once the Yavam dropped the ball and couldn't live up to that moment of mi laHashem eilai, it's too late. Doing something purely for the sake of Hashem can't be mulled over and thought about till he decides it's worthwhile.

Another idea is that Yibum is described as an honor for the dead brother, so that his name won't be erased from Yisroel. At that moment when the Yavam said no and went through the Chalitzah progress, he already disgraced his brother's memory. There is no fixing that.

I'm going to build an idea off of the Netziv on that passuk, so I'll mention his point first. He mentions the idea that yibbum has to do with neshamos like the Ramban says in Vayeishev, but then goes on to say a different pshat. That taking off ones shoe is symbolic of removing the teva of the body and natural order in order to single oneself out for Hashem, as he writes in Shmos 3 5 as well. However, there, the point is to be a constant Merkava for the Shekhina, no regular Jew is expected to be on this level. But at the moment an opportunity to perform a mitzvah is presented, and its not possible to do it without first 'removing the teva', and this is the shoe, this is a mitzvah And requirement to do at that moment, and the mitzvah will supersede the teva of his body. But the Yavam can't 'take his shoe off instantaneously', as we see he doesn't want to be miyavem her for a wife. Therefore the Yavama takes the shoe off his foot, as if saying you were not able to take off your shoe.

Basing myself on this I would say once the Yavam dropped the ball and couldn't live up to that moment of mi laHashem eilai, it's too late. Doing something purely for the sake of Hashem can't be mulled over and thought about till he decides it's worthwhile.

Another idea is that Yibum is described as an honor for the dead brother, so that his name won't be erased from Yisroel. At that moment when the Yavam said no and went through the Chalitzah process, he already disgraced his brother's memory. There is no fixing that.

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I'm going to build an idea off of the Netziv on that passuk, so I'll mention his point first. He mentions the idea that yibbum has to do with neshamos like the Ramban says in Vayeishev, but then goes on to say a different pshat. That taking off ones shoe is symbolic of removing the teva of the body and natural order in order to single oneself out for Hashem, as he writes in Shmos 3 5 as well. However, there, the point is to be a constant Merkava for the Shekhina, no regular Jew is expected to be on this level. But at the moment an opportunity to perform a mitzvah is presented, and its not possible to do it without first 'removing the teva', and this is the shoe, this is a mitzvah And requirement to do at that moment, and the mitzvah will supersede the teva of his body. But the Yavam can't 'take his shoe off instantaneously', as we see he doesn't want to be miyavem her for a wife. Therefore the Yavama takes the shoe off his foot, as if saying you were not able to take off your shoe.

Basing myself on this I would say once the Yavam dropped the ball and couldn't live up to that moment of mi laHashem eilai, it's too late. Doing something purely for the sake of Hashem can't be mulled over and thought about till he decides it's worthwhile.

Another idea is that Yibum is described as an honor for the dead brother, so that his name won't be erased from Yisroel. At that moment when the Yavam said no and went through the Chalitzah progress, he already disgraced his brother's memory. There is no fixing that.