Talking Talmud

A new mishnah that establishes some principles about a yevamah... which is established by means of hypothetical examples that can be head-spinning, to be sure... Including principles regarding various sources of prohibition (mitzvah, sanctity). Until the Gemara asks what this principle really adds! Which brings us back to the eilonit, and the implications of those who are connected to her. Also, the widow and how a kohen gadol is prohibited from yibum with her. Part of the question is how far in the process of betrothal, marriage, and consummation took place before the first husband died. Which, eventually, brings the discussion to the conclusion of halitzah.

The kind of case we've been dealing with, but with ma'amar, not full yibum - with an entrance to probe R. Shimon's opinion further. Also, more on ma'amar - including the case of ma'amar when she doesn't know about it (does that even work? It's a machloket).

A lengthy discussion on how to understand the mishnah: R. Huna, R. Yehudah, R. Yehudah Ben Beteira, R. Meir, and Rabban Gamliel. So first, a view of each of their opinions. Also, a new mishna, tracking yibum cases of two brothers, who are each married, one dies, one does yibum, and now has two co-wives, the widow and his original wife. What happens if he dies? And a third brother was only born after the marriages and yibum? What if there was only ma'amar, not yibum?

Concerns about those with questionable lineage, which sparks a discussion about the 10 Tribes that were exiled in the era of the prophets. Including the question of Jewish heritage in a small amount, and the question of mamzerut that might emerge from the more questionable relationships... But how likely was this really?! The question is also whether the child is one if a couple who are idolators (or an idolator who married a Jew). Also, a new chapter, and new mishnah: the case of brothers who were not alive at the same time - how does that case of yibum work out?

The question of whether the co-wives of a daughter would be permitted to the brothers... As answered in the time of R. Dosa ben Hyrcanus, in accord with Beit Shammai (which is a startling alignment). He was elderly and rather homebound, so he wasn't available for consultation or elaboration on his psak, so eventually, a crew of rabbis make the trek to his home. And the Gemara presents what seems to be the entirety of their visit and inquiry. Plus, the harsh language among brothers... (and then we meet him too). Also, lessons from Haggai the prophet, about the case of the co-wives of the daughter, the tithing in Jordan, and details about whom we accept how easily for conversion. Specifically, two groups of people who would have thought to have factors that would invalidate them as possible converts -- but the names of these groups are similar to two groups that were indeed valid to convert, which muddies things. Which leads into questions of different standards, how much Jewish practice does it take to be considered Jewish, etc. Plus, a discussion of the non-Jews and their desecration if the first Beit HaMikdash, which is held against the Tarmodim (one of the groups), and the violence against women in war... With implications for Jewish lineage...

More on Beit Shammai and Beit Hillel... Specifically, did the members of Beit Shammai actually follow the approaches of Beit Shammai. Note also the affinity of other sages for either given approach - for example, Rabbi Tarfon (and his opinion, in contrast to R. Yochanan ben Nuri). Rabban Gamliel should be following Beit Hillel... But is introduced here as a follower of Beit Shammai?! Plus, several more cases by which to investigate the question of whether Beit Shammai people followed the rulings of Beit Shammai, or did they follow Beit Hillel, as per the bat kol (heavenly voice) that said everyone should be following Beit Hillel?

More on the disputes of Beit Hillel and Beit Shammai, with the serious implications of a potential "mamzer" status for a child of a forbidden relationship (or perhaps not). That is, they disagreed, and followed their respective approaches for actual practice. What about the bat kol (heavenly voice) that said the law is in accord with Beit Hillel?

How we derive the exemption of the co-wives with regard to the yavam. Plus, a new mishnah! The 6 cases that are more stringent than the original mishnah's 15 cases. And the disputes here between Beit Hillel and Beit Shammai, and the implications of those differences of approach that come to pass, and those that do not.

More cases of yibum, of course, including that of the eylonit. Also, 3 cases where an attempt, such as it was, at contraception was recommended - including details that do align with modern science, and others that do not: a pregnant woman, a nursing woman, and a "ketanah," a status that is narrowly defined and involves further discussion.

Two complicated yibum situations, with regard to the co-wife, and whether there are other relationships that would exempt the co-wife. Say, the sotah. Or a divorcee. Note: "Sotah" in this example means a woman who inadvertently committed adultery, and not the usual definition of a woman who is suspected of having committed adultery. And divorcee here is specifically remarrying her first husband after having been married to someone else.