Talking Talmud

First, a timely comment on chametz on the altar, and matzah too, for that matter, for an episode release after the first day of Pesach (as that day's daf). Also, what is the goal of yibum, what is accomplished? Plus the implications for inheritance. Also, how doing chalitzah has impact on other potential relationships, prohibiting some relatives of each to the other.

Is a yibum marriage a full marriage? For leaving it, it would seem so - requiring divorce and not chalitzah. And the woman who is now divorced from the yavam is treated as a divorced woman in regular cases. Also, a new mishnah that could pass for the tractate's opening mishnah - about how yibum works, who is obligated, etc. For example, one who is obligated by the yavam and tries to pan it off on someone else...(specifically, his brothers). Plus, how specific amoraim connected to each of the people who encountered yibum, with actual practical cases. And some open questions on the structure of this masekhet.

Cases of questionable inheritance, which need some real calculation and navigation to determine who should inherit what (particularly property). Plus, a new mishnah - where a yevamah-to-be inherits prior to yibum... Which complicates the inheritance she bequeaths as well. Also, when a husband died before a Sotah woman has a chance to have her test to determine whether she has committed adultery takes place - what happens is a machloket between Beit Hillel and Beit Shammai, which aligns with the issues of inheritance earlier on the daf.

The babies who are born at 7 months or 9 months - with a paternity question. Why get into the 7-month baby possibility? That seems to be introducing complications for no good reason. But how much of this is determined by a majority of women? Depending on when they know they're pregnant... What are the real norms here? Also, a ln important discussion that begins with preventing mamzerim, and ends with not marrying someone you intend to divorce. Along the way, some rabbis put out the call for a (second) wife for just a day...

On Resh Lakish, in contrast to R. Yochanan - on the 3 times we follow Resh Lakish. Including regarding inheritance regulations, as compared to those of a gift. Also, what happens if there's yibum between a yavam and a yevama before waiting to see if she is pregnant from the brother who died....? The Gemara debates them needing to divorce and separate forever, or separate until they know if there's room to permit them to be together...and whether the sages agree or disagree. Including when the child does or doesn't survive for 30 days or more.

The case of a female convert or a freed maidservant... With the inappropriate presumption, though possibly accurate, that prior to their change in status, they were promiscuous, or at least presumed to have been so. Which leads to a discussion of the contraception that promiscuous women would have used. Which is relevant to the discussion when the woman knows her freedom is coming to take great care against getting pregnant. It would seem that R. Yosei contradicts himself in terms of whether the woman needs to wait 3 months... As well as other methods of supposed contraception. Also, a new chapter. The yavam has to wait 3 months after the brother's death to be sure that the widow isn't pregnant. What happens if yibum is done sooner? What if they do chalitzah? What if she is pregnant? What if the baby is born and survives? What if the baby doesn't survive?

More on two women who marry two men, and get switched before the nisuin part.... Which leads to a broader discussion of one trying to do a mitzvah who ends up doing a sin, and the machloket on that between R. Yehoshua and R. Eliezer. In this case, mixing up babies who need circumcision, one on Shabbat. What korbanot would need to be brought? Plus, a case of terumah for the child of a kohen from a union that is not permitted to a kohen. And another key case: chametz that is terumah on erev Pesach (yes). What's the sin-offering liability for one who is trying to do the right thing. Their dispute is maintained throughout. Also, some spicy Gemaras - when the married women have separated from their husbands, and they cannot do yibum or have halitzah or remarry until 3 months have passed, to make sure that she isn't pregnant from the first husband. Then the Gemara gets into the possibility of her getting pregnant, depending on how many times the couple has slept together. Plus, those women from the house of R. Yehudah HaNasi, who were known as "Tamar," because they broke their hymens to make pregnancy possible the first time (though this is not the science, of course). Plus, a woman who has been alone for 10 years and hasn't had sex throughout that time, which seems to be an indication that she will not bear children afterwards, even in the event that she marries later - if she had had intent to never marry again. But for those who want to marry again, this contraception, as it were, won't kick in (as per R. Hisda's daughter with Rava).

More on simultaneous prohibitions. How the dispute between R. Hiya and Bar Kappara seems to ride on two different teachings by R. Yehudah HaNasi, respectively. But the difficulties in understanding these passages are purportedly resolved... And then left in place. Also, a new mishnah with a strange case: multiple levels of prohibition, perhaps the most possible for a sexual relationship... But then there's a practical case too. And a meta comment on how Halakhah is not designed for wicked people.

If a brother did ma'amar with his brother's yibum, and then divorced that Levirate betrothed, leaves the possibility of yibum for the third brother, with the co-wife. But the woman who had ma'mar and then a get is in a complicated position. (And corresponding other cases). Plus a new mishnah, with another case (well, set if cases) - and bumping up against the claim that the mishnah isn't supposed to be changed. Also, the difference of approach between R. Yosei and R. Shimon, on eisher ach vs achot ishto. Which boils down to one prohibition following another prohibition, and the question is which wins, or does one?

When it's not clear that a couple has either gotten married or (a different couple) divorced... where witnesses are essential. Plus, the case of Bar Shtaya and his property and testimony that can't be used as determinate. Also, a new mishnah, with another yibum case - this time, where 3 brothers are married to 3 women who are not related to each other. It's a case of ma'amar, 2 husbands (brothers) who die, and the question of 2 yibum bonds to two men (or is that even a thing).