Some unusual cases pose questions for tzitzit - for example, when a 4-cornered garment is folded in half. That is, is the garment obligated in the tzitzit or is the person obligated in wearing them? Plus, the plausibility of getting out of wearing tzitzit at all, followed by an encounter with an angel - who acknowledges that, in a time of God's anger, even unfulfilled positive mitzvot might be held against a person. Also, if a garment were made entirely of tekhelet, the tzitzit could be of any color, it would seem, except for the indigo plant dye. But wouldn't the tzitzit also need another color as well?

A dispute between Beit Hillel and Beit Shamai on whether a linen cloak is obligated in tzitzit (including tekhelet, that is, which has to be a wool thread). Is that a problem of sha'atnez? The halakhah follows Beit Hillel. So what is the rabbinic decree and how should they publicize it? From what garments need the tzitzit, the Gemara moves to the concern of indigo, which is a plant-based dye and fraudulent when it comes to tekhelet, and that itself received a rabbinic decree -- against people using it and err with regard to the mitzvah inadvertently. Also, the concern of sha'atnez being in a night garment, which itself would be exempt from tzitzit. Plus, the early pious folks who would tie tzitzit on the corners before 4 were even present - which raises the question of "adding" to a mitzvah, which itself is prohibited.

On how to tie tzitzit (another one of those very "visual" descriptions in words). Including the winding and knot-tying of the 8 threads on the corner. Also, the interaction of colors of blue and white, and which is considered holier - for an increasing level of holiness in how they are tied, with symbolism and deeper meaning as implied. Plus, how wool strings will cover the mitzvah of tzitzit for a 4-cornered garment made of linen, without a concern of sha'atnez (the reverse may not be an issue of sha'atnez either, but it's more complicated - and doesn't work - because of the blue string needing to be wool). And what about silk?

Chapter 4! With a new mishnah. On tzitzit, and the verses that pertain to this mitzvah, including the prohibition against sha'atnez. Note that neither the tekhelet string nor the white strings prevent the fulfillment of the mitzvah of tzitzit. Plus, the rediscovery and use of tekhelet in the modern era. Also, the white strings are used first, but if they're added to the garment out of order, the mitzvah is still fulfilled. So does the order matter or not? And what about a garment that is fully made of tekhelet? The lack of essentialism here ends up being essential.

After discussion of the tefillin shel yad - including which arm - the Gemara turns to what is received as an impossible case: for a person with two heads, which one gets the tefillin? But if a two-headed tefillin-wearer was an impossibility, what about a first-born male infant who needed a pidyon ha-ben? Would that be 5 sela'im or 10? Will such a baby make it to the 30-day mark when a pidyon ha-ben takes place? And if not, would he still need the redemption of the ceremony with the kohen? Also, moving on to tzitzit: fringes on a minimum of the 4 corners of a garment (is that one mitzvah or 4?). What about garments with other number of corners? What about wearing tzitzit at night?

If one who is in the process of laying tefillin makes the blessing on the arm, puts the "tefillin shel yad" on, and then speaks, interrupting himself before laying the "tefillin shel rosh," what must he do? Make a new blessing? A different blessing? Is he fresh outta luck? Also, what was the timing of laying tefillin - from when until when? Plus, the parallel between the laying of tefillin at night and on Shabbat (and yom tov). Also, the significance of the "sign" that is tefillin.

More on tefillin, of course. The base of the box of the tefillin, the letter Shin on the tefillin, the black straps, among other details - are all "halakhah le-Moshe mi-Sinai" (not subject to dispute). Plus, a story about a few people who wore tefillin that did not follow the basic rules (blue wool instead of black leather, for example), and they were somehow not rebuked accepted. Also, the case of tefillin that tore. And the fact that their sanctity protects them from being used for anything else. Plus, measurements for the straps of tefillin. Also, what about God's tefillin? And the knot thereof? And what they contain?

More on mezuzot and the entrances that need a mezuzah. What about a sidepost that doesn't need a mezuzah? Plus, how the mezuzah goes up on the right side. Also, tefillin! 4 passages in 4 sections of the tefillin boxes. Plus, the lettering of tefillin, and how all letters must be present, and not connect (as script connects). Plus, the derivation of "totafot" as indicating the 4 segments of tefillin.

More laws on mezuzot, specifically placement of the mezuzah on the doorjamb - the Gemara's basic example is of a door on a pivot, not hinges, in contrast to modern day doors. Also, what was one to do if the entrance around the door itself couldn't take nails, etc., to affix the mezuzah? With creative solutions, depending on the material of the doorjamb. Plus, the doorposts need to be there for more than just supporting a portico or rooftop.

On the writing of a mezuzah - in terms of the scribe's method of holding the parchment, leaving space at the top and the bottom, and so on. Including shifts in the application of varying views with regard to the writing of the text itself. How was that dispute resolved? The Gemara introduces the determinant of Eliyahu the Prophet -- in the non-mezuzah example of the halitzah shoe, and when even that determining voice would be accepted as law and when it would not: namely, as guided by the widespread practice of the Jewish people. Also, the sanctity of tefillin, mezuzot, and Torah scrolls - can tefillin parchment be "demoted" to be a mezuzah? It would seem yes, except for the requirement that the mezuzah parchment needs scoring. Plus, not sitting on a bed (couch?) that as a Sefer Torah on it.