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1. A Kohen Gadol is forbidden to do Yibum with his brother's widow regardless of whether she was widowed after Eirusin or after Nisu'in.
2. The Kohen Gadol stands in the center both when he consoles a mourner and when he himself is in mourning and is consoled by others.
3. The original Minhag was for the mourners to stand in their place and all the people to walk past them and offer their condolences.
4. A Shurah is not formed to offer consolation to mourners unless ten people are present.
5. Malchei Yisrael are not permitted to serve as judges, and Beis Din is not permitted to judge them.
6. There is a Machlokes as to whether a Nasi may be Mochel his honor.
7. It is not possible to be Mekadesh a woman with a loan.
8. It is a great Mitzvah to raise an orphan.
A BIT MORE
1. A Kohen Gadol who marries a widow from Nisu'in violates both an Isur Aseh and an Isur Lav, whereas a Kohen Gadol who marries a widow from Eirusin transgresses only an Isur Lav. Nevertheless, a Kohen Gadol may not perform Yibum even with a widow whose husband died after Eirusin, even though a Mitzvas Aseh (such as the Mitzvah of Yibum) generally overrides a Mitzvas Lo Sa'aseh that is not accompanied by an Aseh. In this case, the Rabanan prohibited the Yibum because the Kohen Gadol might come to perform a second Bi'ah after he performs the Bi'ah of Yibum. Since the Mitzvah of Yibum would no longer apply after the first Bi'ah, the Kohen Gadol would thereby transgress the prohibition of marrying a widow.
2. When a Kohen Gadol joins the Shurah (the line) of people who come to console the mourners after the burial, he stands in the center. The Sgan Kohen Gadol stands on his right, as well as any former Kohen Gadol who substituted for him, and the Rosh Beis Av, the mourners, and the rest of the people stand on his left. When the Kohen Gadol himself is in mourning and other people come to console him, the former Kohen Gadol is not permitted to come because it might appear as if he is deriving joy from the Kohen Gadol's misfortune.
3. The procedure for consoling mourners was changed because two families in Yerushalayim had a dispute with each other as to which of them should walk past the mourners first. As a result, the Chachamim decreed that all the people should stand still and the mourners should walk past them to receive their condolences. In Tzipori, however, Rebbi Yosi reinstated the original Minhag, which required the mourners to stand still and all the people to walk past them in order to give their condolences.
4. Rebbi Yoshiyah Rabah ruled that a Shurah is not formed unless there are ten people present in addition to the mourners themselves. He also ruled that it makes no difference whether the mourners stand still and the people walk past them or the people stand still and the mourners are the ones who walk past; either procedure is equally valid.
5. When King Yanai was summoned to Beis Din, the judges were afraid to insist that he stand while the witnesses testified against him. The judges died because of this sin, and the Chachamim consequently forbade any Beis Din to judge Malchei Yisrael. As a result, Malchei Yisrael are also not permitted to serve as judges, since only people who themselves can be judged are permitted to serve as judges. Malchei Beis David, however, are permitted both to be judged and to serve as judges.
6. Even according to the opinion that maintains that a Nasi may be Mochel his honor, a king does not have the ability to be Mochel his honor because it is a Mitzvah for the Jewish people to feel awe before a king.
7. If a woman borrows money from a man, the man may not be Mekadesh her with the money that he already loaned her. If the man gives her a Perutah as well as forgiving the loan, there is a Machlokes as to whether the Kidushin is valid. One opinion assumes that the man's intention is to be Mekadesh the woman with the Perutah and the Kidushin is therefore valid, while the other view maintains that the man's intent is to be Mekadesh her with the loan itself, which is not a valid Kidushin.
8. When a person raises an orphan in his own home, it is considered as if the orphan was his own child.
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