When the mitzvah and the prohibition essentially come together, as with shaatnez and tzitzit - such that the positive commandment overrides the prohibition. Where else does this happen? For example, the metzora and the prohibition against shaving pe'ot. What about a kohen who's a metzora? With all concomitant objections. Of course, it is also relevant and present in the context of yibum and the prohibition of "eshet ach," the wife of one's brother. Also, the question of whether a positive commandment can override a negative commandment that has a punishment of karet? For example, brit milah on Shabbat. The Korban Pesach. The Korban Tamid. All in all, the power of deriving halakhah from the biblical text.

How do we interpretation biblical verses that are juxtaposed, or simply in proximity to each other? Do we extrapolate details from one verse and apply to the context of the other verse? Or is that too much to assume? Of course, the discussion uses the case of the yevama to discuss this principle, and establishes that a yevama cannot be forced to marry a yavam whom she doesn't want to marry. A third option for relying on this method of interpretation is to apply it only for the Book of Deuteronomy, which of course prompts the question why that is, and an understanding that Deuteronomy is said by Moshe, as compared to the rest of the Torah. Plus, the examples that support R. Yehudah's rejection of interpretation that depends on juxtaposition (semukhim).

Why are the co-wives described as "exempting" one another from yibum, when really those potential cases of yibum are prohibited? One suggestion is that that language would have suggested a need for halitzah, and once there's a need for halitzah, there's a risk of presuming yibum was possible, when it wasn't. Another suggestion: Plus, the strong connection between halitzah and yibum. Also, the Gemara asks why these 15 cases of co-wives don't include 6 more stringent cases of illicit sexual relationships (which we know from the Torah, and will discuss those cases later in Yevamot). Plus, some discussion on the transactional nature of the yibum relationship.

Diving right in... Introducing Masekhet Yevamot and Seder Nashim! Defining the case of yibum, the Levirate marriage. Defining halitzah. Defining tzarot. Also, beginning with the first mishnah, which presumes knowledge of the basic yibum case, and how co-wives negate the need for yibum for other co-wives - 15 different cases of relationships. Note that the requirement of yibum cancels the prohibition of a woman marrying her husband's brother... And it does not cancel the other illicit sexual relationships. But by virtue of being co-wives, the possibility of negating the prohibition of marrying a brother is often cancelled. Note: Charts will be your friend!! You may want to see Hadran's charts of these 15 cases that make each of them, and the co-wife issues visually accessible: hadran.org.il/wp-content/uploads/2022/03/Yevamot-english.pdf (it's available on Hadran in Hebrew as well).

The backup vessels of the Beit HaMikdash did not include a backup mizbeach (altar). But they assumed everything was impure because of the kohanim who were amei ha-aretz, which means that the mizbeach didn't need purification. The question is what mechanism kept it pure? Also, the fire of Gehenna has no power over Torah scholars, as can be inferred from the case of the fire salamander. Nor even over the sinners of Israel, as can be inferred from the golden altar. HADRAN ALAKH Chagigah and Seder Moed

The daf discusses a variety of different scenarios where an Am Ha’areaz can or cannot be trusted. What happens to all the Keilim in the Beit HaMikdash after the regalim.

Why the Galileans weren't considered reliable with regard to purity and impurity. And possible solutions that would have enabled them to bring their goods to Jerusalem - like a movable tent for those who consider that to be immune to bring rendered impure. Or perhaps a tightly sealed cover would do the trick. Plus a comparison to the purification waters from the red heifer. Also, on the relationship between an am ha-aretz and a chaver, including when the chaver is a kohen. Plus, when one family includes both populations. And the complications those dynamics entail. Plus, how those divisions would have impact on the Temple.

4 more stringencies for kodesh over terumah, including what happens when only one hand is pure and the other hand impure, and how consecrated foods that are dry have a different status. Also, a new mishnah with a stringency for terumah over kodshim, specifically in the context of grape pressing and olive pressing for wine and oil, in the area of Judea.

More on the purity/impurity stringencies... Trying to make sense of the list of them, by their numbers. One who carries something that has impurity because of the way it came in contact with someone who was impure can also carry terumah, but not kodshim. This stringency is based on a one-time occurrence of things going wrong. Also, another stringency focuses again on the possibility that an am ha-aretz would render a chaver's vessels impure - including the very unlikely case. Plus, the final stringency of the daf, that has support in a biblical verse, unusually here.

The daf discusses how the Chaver and Am HaAretz interact with each other. How many different parts of a klei are there?