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1)

(a) If Reuven and Shimon married sisters and Reuven dies, what happens to Levi's wife ane Yevamah, if Levi died after performing ...

1. ... Yibum with Reuven's wife?
2. ... Ma'amar with her?

(b) What must he do if the Levi did not even make Ma'amar with her?

(c) What does Rav Nachman extrapolate from this Mishnah?

(d) If Levi died first, what should Reuven do if Shimon died after having performed ...

1. ... Yibum with the Yevamah?
2. ... Ma'amar with her?

(a) Seeing as the Ma'amar with the Achos Ishah forces the non-related wife to perform Chalitzah, and not Yibum (as we saw in the first Mishnah), why (in the second Mishnah) does the Tana need to repeat it when it is the other way round (when he makes Ma'amar with the non-relative, and it is the Achos Ishah who was married first)?

(b) Why did he not then scrap the second Mishnah, which is not teaching us anything?

(a) Reuven and Shimon married two sisters and Levi, a non-related woman. Reuven died and Levi performed Yibum with his wife. Then, first Levi's wife died and after that, so did he.
May Shimon perform Yibum with the remaining Yevamah?

(b) Rav Yehudah Amar Rav says that any Yevamah who is not fit for Yibum at the time that she falls to Yibum, is like an Eishes Ach who has children (and will never become permitted to make Yibum).
What is he telling us that we don't know already from the Seifa of our Mishnah (' ... Ho'il ve'Ne'esrah Sha'ah Achas')?

(c) If Reuven and Shimon were married to two sisters, and first Reuven, and then Shimon's wife, died, what does the Mishnah (on 32a.) say about Shimon performing Yibum with Reuven's wife?

(d) Then what does Rav Yehudah Amar Rav come to teach us?

(a) Reuven and Shimon are married to two sisters. Reuven divorces his wife, and Levi, who is married to a non-related woman, dies.
If Reuven performs Yibum with Levi's wife and dies, may Shimon perform Yibum with Levi's wife?

(b) What does Rav Ashi infer from the sequence of events in our Mishnah?

(c) What basic principle does he then extrapolate from there?

5)

(a) Rav Ashi just inferred from our Mishnah (Ta'ama, de'Geirash ve'Achar-Kach Meis ... ') that 'Yesh Zikah Afilu bi'Trei Achi'. How will he then explain the Mishnah at the beginning of the Daf (from which Rav Nachman inferred [from the fact that the Tana requires Ma'amar on behalf of the Levi for the 'Nochris' to require Chalitzah from Shimon, and not Yibum] that 'Ein Zikah Afilu be'Chad Acha)? Why, according to him, does the Tana mention Ma'amar at all?

(b) According to Rav Nachman (who holds 'Ein Zikah' and there is no difference whether Reuven divorced his wife first and then Levi died, or vice-versa), why does the Tana say 'Zu Hi she'Amru, ve'Chulan she'Meisu O Nisgarshhu, Tzaroseihen Mutaros'? What does 'Zu Hi she'Amru' come to preclude?

(c) But did Rava not say (above on Daf 13a.) that both Mishnahs hold 'Misah Mapeles' and that the sequence of the Mishnahs is 'Zu, ve'Ein Tzarich Lomar Zu'? How will Rav Nachman learn our Mishnah?

(d) Why are we forced to say that Rava holds 'Yesh Zikah', like Rav Ashi?

(a) If the Ervah was a Safek Mekudeshes or a Safek Megureshes, the Tzarah requires Chalitzah and not Yibum.
What is the case of Safek Kidushin?

(b) Safek Geirushin incorporates three cases: either her husband wrote her a hand-written Get without signed witnesses or there are witnesses but the Get is undated.
What is the third case?

(a) Why do we not explain Safek Megureshes in our Mishnah in the same way as Safek Mekudeshes (Zarak Lah Gitah ... Safek Karov Lo Safek Karov Lei)?

(b) Then why do we not apply the same principle to Safek Mekudeshes, and say that seeing as the Tzarah is be'Chezkas Heter le'Yavam, let the Yavam perform Yibum with her?

(c) What Kula do we initially think might ensue from this Chumra?

(d) Then why do we ignore that possibility and apply the Chumra nonetheless?

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