Talking Talmud

A kohen whose sister dies... Recognizing that kohanim don't become impure in mourning anyone other than the 7 relatives, but the sister seems to be an exception, that her status has impact on his becoming impure on her behalf. Why her status makes a difference is not clear. Also, the case of a convert before the age of 3 years and one day, who is considered fit to marry a kohen, whereas older converts are not. Which also raises a lot of questions. Plus, the example from the war in the Book of Numbers, and the special way they determined who was fit to join the Jewish people then.

A new mishnah - this time, on the marriage restrictions on the kohen gadol, the high priest. He is not permitted to marry a divorcee... Nor a grown woman, which of course needs a lot of unpacking... Nor a woman whose hymen is not intact - the focus here is most definitely on virginity. What was the reality of all this for the kohen gadol? And to what degree did the sages expect any of these cases to happen? But why is she described as being "not a grown woman"? A clear dispute, and the majority position is that she can be an adult,

Issues of relationships (betrothal, for example) that are inappropriate with a kohen, but now she's in one - and even if she's the daughter of a kohen - can she eat terumah? What is the dispute here between the tannaim over the impact of the stages of marriage on her partaking of terumah? Also, applying the discussion to cases of yibum and ma'amar. And expanding the discussion on terumah.

Disqualifications for marriage - with a focus on a "patzua daka," a man with crushed testicles, and the ramifications of this status, especially if the man is a kohen - can his wife eat from terumah, for example? Also, the eligibility of a 3 year old girl for marriage (wait, what?).

When a bat Yisrael marries a kohen, is then entitled to eat terumah, and he is then excluded from being able to eat terumah - what about her? What if he dies, and they have no children? May she continue to eat terumah? Plus, the implications for her. Also, in the case of a wife of a kohen who is raped.... What happens to their marriage? Is the issue the second man (unwanted though he was)? What about the Impurity? The kohen who stays with this wife is supposed to be flogged. What does all that mean about kohanim?

The punishment for "all the prohibited sexual relationships" is stated as karet, and then the punishment for prohibition of one's sister is separate. Why? What if they were all violated "be-he'elem echad," in one time period of forgetting. Also, how do we know that a woman (not yibum) would be betrothed via sexual intercourse? The answer relies on the Torah's use of the same term in disparate cases.

A little sexually explicit... as is technically reasonable, given the essence of yibum. To what extent does yibum take place if either party is asleep? What if sexual intercourse takes place in other ways without intent? Also, beginning the act of intercourse, as compared to completing it - what are the implications for yibum? Plus, what if the woman is in niddah (where even an initial stage will be problematic)?

When a yavam and a yevama consummate the relationship, that's yibum and now they're married. If they do chalitzah, they're done. But that seems to be only when either action is taken initially, and when not complicated by other actions. 3 divergent opinions on the different permutations here. Also, a new chapter, and the unexpected cases of a man who sleeps with a woman without knowledge or intent, and various permutations of that.

What happens when the couple that has ma'amar between them sleep together before they formalize yibum? A discussion of lashes - makat mardut and the other times the sages imposed them. Also, the specifics of ma'amar - perhaps making yibum a little more tasteful.

NOTE: It's not you, it's us. Several events coincided to render the past several weeks very hectic for us (in different ways). Please God, we'll go back to releasing the episodes first thing in the Israeli morning in the next few days, at worst. || Why does Rabban Gamliel say there's no divorce after divorce, or betrothal after betrothal? But also, how do betrothal and cohabitation interact....? Plus, the sages disagreement with Rabban Gamliel. Also, a defective cohabitation - how does that compare to Levirate betrothal? Also, a general consensus that ma'amar is very effective. And tracing the sources of each rabbi who signs on for this position.