Talking Talmud

The CSI episode: How those testifying to the death of a person were able to identify the given body as dead. Even seeing that wild animals were eating the person is not enough to be sure he didn't make it. Likewise, more than 3 days after a death, depending on circumstances, risks decomposition impeding identification. Plus, the story of how one changed his appearance with wax - to the point of not being recognizable. Also, even though severe wounds will presumably lead to death, the person who is dying is not considered dead until he has truly died - to wit, he won't render anything impure until he dies (which doesn't mean he's going to live). The Gemara discusses how a seriously injured person who's been torn up might actually be saved. For example, cauterizing the wounds. Plus, what happens when one's injury is via a white-hot knife?

Starting the last chapter of Yevamot... A woman travels with both her husband and a co-wife, and when she returns, the claim is made that her husband died. Can she marry, or does she have to do yibum? But what about the impact of the co-wife? What if the co-wife is pregnant (and then there would be no need for yibum)? Similar questions arise with regard to other comparable demographics. At the end of the day, the likelihood of pregnancy implies that there is no yibum. Thus, defining "majority," and exploring its implications. Also, the case of 2 yevamot and what happens for each woman when the other claims that her husband has died? The slim chance that the husband is alive leaves them each in limbo as potentially needing yibum. Similarly, the case of witnesses to a husband's death - but what of the death of the yavam? Parsing out the cases, depending on who is in which position, etc. - for example, waiting for confirmation to the death. But what if there are other brothers? Potential yevamim. Which leads to applying all the different concepts and terms throughout.

More mishnayot! Two women who are married to the same man and one claims he has died, and the other says he has not - the status of the women is largely dependent on their respective claims. What if the disagree only in the manner of his death? What if there are third-party witnesses who contradict? Also, a couple that travels and the wife comes back and says the husband died - her testimony will change her status, but not her co-wives. What if she claims that her father-in-law died too (but the 5 relatives of the other day kicks in)? Also, the case of a man who betrothed a woman, but not which women he betrothed... what is to happen to all of them? What about the same case with an act of theft instead of an act of betrothal? How does the thief make restitution? Plus, the case of a woman who travels with her son and her husband, and the both died... The order of their demise has implications for her need for yibum.

Mishnayot! A women who testifies that her husband has died can remarry, but does she get the ketubah money? It's a machloket between Beit Hillel and Beit Shammai, and one that Beit Shammai wins. Also, the 5 women whose testimony is not believed regarding a man's death because they are too likely to have it in for his potential widow. Plus, the difference between a bill of divorce and the testimony to a man's death. Also, a woman remarries on the basis of a witness's testimony and another witness comes and contradicts that testimony - she stays remarried.

When a husband and wife have quarreled, it calls into question her testimony in the event if his death. But the Gemara acknowledges that bickering can be part of marriage, and that too-extreme statements promising divorce, for example, can be said in the heat of the moment, without it meaning anything of significance about the marriage itself. Including the narrative of how people chose the right course of action, with an awareness of the court's bias, as it happens in the given case. Also, a new mishnah: When a woman has the right to give her own testimony on her husband's specifically when it's the time of the grain harvest (or is that specifically? It's a machloket!). With some discussion of why the grain harvest was a reasonable time for the wife to be telling the truth.

Cases that make the mishnah of the previous daf tangible and practical, including the case of immolation (apparently) of a man on his wedding day, where his wife scres out to bring everyone's attention to him.... But then he's unrecognizable. Is she believed? Could the husband have escaped alive? Another case makes it clear that the real topic is not marriage, but testimony: the division and claiming of sesame plants. How can each plant be correctly assigned to each true owner? Plus, a mnemonic or code to designate the various statuses of foodstuffs (terumah, chullin, etc.). The question is: how do we (or they) substantiate claims?

How does the Gemara approach families with different levels of observance. We also start a new perek today which explores the parameters of single witness testimonies regarding another person’s death.

A deaf-mute woman is not entitled to a ketubah. Why not? What is the rationale? It seems to be left to the husband to decide. Illustrated by a story of R. Malkiyu, who established a ketubah for a deaf-mute woman, even though it wasn't mandated. Also, exploring the deaf-mute man who cannot divorce his wife, but the deaf-mute woman can be divorced - which is the the obvious case here? Note, not only is marriage considered different when it comes to men and women, but that is also the case for divorce. Also, with additional implications for the talmudic deaf person.

Apologies for the late release - technical difficulties that never happened before and are unlikely to happen again. Thank you for understanding. || The end of chapter 13: when one swears off various things - specifically with implications for marriage, including one who swears off having any kind of relationship with Jews. What are the baseline assumptions in taking a vow? Had she thought it through? Does anyone think it through to that extent? Also, a mammoth mishnah, tracing all the possible cases of the new chapter, 14. The cast of characters here is: men and women of the status of halakhic competence, deaf-mute men and women, and sometimes siblings, sometimes not. How do these factors after scenarios of a husband who died without children? [Who's Who: R. Yochanan ben Gudgeda]

1/3 of the way through the Talmud!! Another daf with 2 mishnayot, one long with little Gemara, one shorter, with a lot of Gemara. First, another case of 2 orphan minor girl's who are married to one man - what happens when the yavam sleeps with both of these potential Yevamot? And other comparable cases (deaf-mutes again, etc.). Also, a mishnah on divorce with these minor wives - which must wait until they are older. Likewise, what about an unconsummated yibum? Before or after 30 days? Which opens the discussion on the implications and timing of consummation and seclusion.