Presentation in PDF format Today's daf is sponsored by Dianne Kuchar marking the shloshim today of our beloved husband, father and grandfather Dennis, Shimon Avraham Ben Yisrael Moshe. It is harder to believe each day. Today he would be turning 66."  Today’s daf is sponsored by Tina & Shalom Lamm with gratitude to Hashem for a new grandson, Nachum Betzalel. "Mazal tov to his parents, Shlomit & Ari Lamm!"  If a woman remarries based on one witness testifying to her husband's death, and it is rumored that he is alive, we do not act based on the rumor, as she is already married. If the court rules the husband is dead based on one witness' testimony and then the husband is alive, is that considered a mistake of the court and the woman is exempt from bringing a sacrifice, or is it considered a mistake, and then the woman needs to bring a sin offering? The Mishna stated that a woman who is permitted to marry by the court, but then she ruins it, needs to bring a sacrifice. Two explanations are brought to explain what the Mishna is referring to in this line. If the woman received information that her husband and son died, but the order in which they died was incorrect and there are ramifications for laws of yibum, what is the law? What if he in fact died, but witnesses testify that he was still alive at the time she remarried? What is the status of children born from the second husband before and after she found out. If she received testimony that her husband died but was only betrothed before she found out he was alive, she can go back to her original husband and even if she received a get from the second husband, it is an invalid get and she can still marry a kohen. The Mishna is attributed to Rabbi Akiva who says that if a woman trangresses a negative prohibition (marrying someone else instead of the yabam). the offspring is a mamzer. Rav and Shmuel debate whether or not betrothal is effective in this case and therefore whether she could require a get from the second husband. Rav Ashi explains that after receiving the get from the second husband, she can go back and perform yibum, as long as the brother is not a kohen. Rav held that betrothal of a yevama by someone else is not effective, but marriage is. The Gemara brings three different explanations to that unclear statement. Rabbi Yanai says that they ruled like Shmuel that betrothal is not effective for a yevama who married someone else. Rabbi Yochanan claims that this could have been derived from a Mishna. Could it have been?