This month’s learning is sponsored by Michelle and Bill Futornick in honor of Shira’s 18th birthday and high school graduation. “Shira was born on Shavuot, and has always been connected to Torah, especially through her more than 1,000 hours of community service in high school, the majority of which were with Friendship Circle. We are so proud of our daughter (and chevruta) and the mensch that she is.” Today’s daf is sponsored by Michelle and Laurence Berkowitz in loving memory of Joy Rochwarger Balsam upon the 18th Yahrzeit of her passing. “Joy was a pioneer in women's torah learning and would be so proud of Rabbanit Farber and the Hadran project as it has provided a forum for gemara learning for many women.” Today’s daf is sponsored anonymously on behalf of Memorial Day in America and in memory of all those who gave their lives to protect our freedom. From where is it derived that women are commanded just as men are not to engage in a prohibited relationship with a kohen? Does it need its own unique verse as the issue is for a specific limited population or can it be derived from the verse in Bamidbar 5:6 “a man or woman who perform a sin…” from which is derived that men and women are equal as regards all Torah prohibitions? A discussion took place between Rav Papa and Rav Huna son of Rabbi Yehushua regarding the issue of whether a daughter of a kohen can marry a chalal. Rav Papa tried to prove it from a Mishna in Kiddushin about ten types of lineages that came from Babylonia and who is allowed to marry who. There it lists chalalim with Israelites and Levites but not Kohanim. Rav Huna rejects this claim as the Mishna only refers to cases that apply equally to men and women. Male kohanim cannot marry a chalala, but a female kohenet can marry a chalal. They asked Rav Sheshet whether a woman could get a ketuba from her yabam if she was married to a man forbidden by rabbinic law, but his brother (the yabam) was permitted to her? He answered that since the ketuba from a yabam is from the first husband, she would not be able to get her ketuba, as one who marries someone forbidden by rabbinic law forfeits her ketuba. Rabbi Elazar asked Rabbi Yochanan if those forbidden to marry a kohen who marry a kohen, even though they can get their ketuba, can they get mezonot, payment for sustenance? First, the Gemara clarifies precisely in which case the question is asked. Then they answer that she does not get mezonot. That answer does not correspond to a braita but an explanation is brought. Why in the rabbinic prohibition, the woman forfeits her ketuba but in the forbidden marriages to a kohen, she gets her ketuba. Two different answers are brought. What are the practical differences between the two opinions? The Gemara brings five different practical differences, but difficulties are raised against the first four. The Mishna discusses different connections between a woman and a Kohen or a Levi or a Yisrael that would not entitle her to eat truma or maaser or if she was a kohenet, would not permit her to eat truma or maaser in her father’s house. The Gemara questions why one cannot eat maaser? Isn’t a non-levi allowed to eat maaser?