1) Just like you can't do Yibum to someone who is forbidden to you with a Lav, a Kohein Gadol can't do Yibum to a widow and we don't say that an Asei supersedes the Lav. [Tosfos says: even though they're better than other Lavim, since it's not applicable to all; still, it's similar to other Lavim that the decree to forbid the first relations since you might come to have a second relations applies by it as well.]

2) If she's a Lav to the husband, but permitted to the Yavam, he may do Yibum. [Tosfos says: and we don't say that if she's forbidden to her husband, who is usually permitted, of course she's forbidden to her husband’s brother, who is usually anyhow forbidden. After all, we only say that when she becomes forbidden to him through an action, like a Sotah and when he remarries an ex-wife after she married someone else, but not by other Lavim.]

3) A Kohein's daughter is not forbidden to marry a Chalal. However, a woman who a Kohein is forbidden to marry her, she's also commanded not to marry a Kohein.

4) A Shniya doesn't get a Kesuva, but the brother can do Yibum to her if she wasn't related to him. However, she doesn't get a Kesuva from him also since the Kesuva is only on the first husband's property. We don't say, in this case, if she can't collect from her husband's estate, she gets a Kesuva from the Yavam's property.

5) A Shniya doesn't receive food, nor a Kesuva, nor fruit from her fields. She also doesn't receive the worn out clothing. [Rashi explains: she can't even keep what's left over from the clothing of Nichsei Melug. Tosfos says: of course she can keep what she brought in, but the husband doesn't need to pay for the part that was worn out.] However, a widow to a Kohein Gadol, or a divorcee or Chalutza to a Kohein Hedyot receives her fruit. [Tosfos explains: according to Abaya that the Kohein needs to redeem her if she was captured since it fits the condition “that I'll return you to your original country” (since a Kohein can't keep a captive wife anyhow, the condition is not that she needs to be returned to his house). Therefore, it means that she has what's instead of her fruit, i.e., redemption from captivity. However, according to Rava who holds these women don't get redeemed, it means that the husband only needs to give redemption only as much money as he ate from her fruit, but he doesn’t need to add on from his own money. However, Rashi explains that he needs to return the fruit right away even without her being captured.]

6) When we say that these ladies also have food, it's only after the husband's death, but while he's living, they're not entitled to food since they're supposed to be divorced. Therefore, if he leaves to overseas [Tosfos: Beis Din doesn't allot them food so that] they would need to borrow to be fed, and their husbands don't need to pay it off. [Tosfos: however, if it just would happen that Beis Din didn't allot her food, then, even if she's a Kosher wife, the husband doesn't need to pay the loan back.]

7) The difference that we're more lenient by widows than by Shniyos: R' Shimon b. Elazar says; when she becomes Pasul through the marriage [Tosfos: or even her children, but she doesn't care if it Pasuls her husband], we fine him to pay the Kesuva. However, when she and her children remain Kosher, then we fine her by not paying the Kesuva. Rebbi says: we need to be stricter by the rabbinic prohibition of Shniyos since it needs to be strengthened, but the Torah prohibitions don't need strengthening, so we can be more lenient.

8) Another explanation: one case he pushes for the marriage, and the other case she pushes for the marriage. Some explain this like R' Shimon b. Elazar. When she's not Pasul, she pushes it since she wants to be married more than him. However, if she becomes Pasul from eating Trumah, she doesn't push the marriage that much.

9) Others explain it like Rebbi. This is explaining why a Chalutza to a Kohein gets a Kesuva even though she's only a rabbinical prohibition; since she becomes Pasul from eating Trumah, she doesn't push the marriage at all.

10) The practical difference between R' Shimon b. Elazar and Rebbi: a Mamzeres and Nesina to a Yisrael. After all, they're forbidden from the Torah, but they're no more Pasul after the marriage than before. Even their children may become Tahor, like R' Tarfon says, that he can marry a slave and, if their child becomes freed, he will be Kosher. [Tosfos explains: even though you can't make the females Tahor, she doesn't care that much as long as there's a fix by the males. Even though there is a fix for a son that's a Chalal, since he can marry a Yisraelis according to R' Dustai b. R' Yanai and the children are not Chalalim; still she's upset that her son won't be a Kohein.]

11) According to R' Eliezer who says that a Mamzer can't marry a slave in order to make his children Kosher, we can say that the difference is remarrying an ex-wife (who married someone else in between) that's forbidden from the Torah, but since no one's Pasul, she pushes the marriage. According to R' Akiva who says the child is a Mamzer [Tosfos: and she should have fruit and worn clothing, but there can't be a Kesuva or food, since there is no marriage since Kiddushin doesn't take effect] we must say that the practical difference is a non-virgin to a Kohein Gadol, since it's from the Torah, but it doesn't Pasul so she pushes it. According to R' Elazar b. Yaakov who says that it does Pasul the children, since you can have a Chalal from an Asei prohibition; the practical difference is if someone takes back his wife that was a Safeik Sotah. According to R' Masna b. Charish who holds that, if the husband has relations with his Sotah wife on the way to the Mikdash makes her Zonah. [Rashi says: she doesn't push the marriage since it would make her not be able to drink, and she would be indefinitely Pasul to Kehuna. Tosfos argues. After all, in our case of taking her back, she was already divorced, so she can no longer drink, and besides, she's anyhow Pasul to a Kohein for being divorced. Rather, Tosfos says: she doesn't want to get the name of a 'Zonah' on her, as it's the worse type of P'sul to Kehuna. Also, it will bring another Lav on her to a Kohein.] In that case, we must say that the practical difference is a definite Sotah. [Tosfos says: even R' Akiva admits that the child from a Sotah is not a Mamzer.]

12) R' Meir says that Maasar Rishon is forbidden to a non-Levi just like Trumah is forbidden to a non-Kohein, since there is a Hekish between them. The reason we don't say that, if a non-Levi eats Maasar Rishon, he gets the heavenly death penalty and pays an extra fifth like Trumah since we have Drashas by Trumah to exclude those things from Maasar Rishon. However, the Chachumim say that it's permitted to non-Leviyim, and the Hekish only teaches us that Tevel from Maasar is as Chayiv as eating Tevel from Trumah. [Tosfos says: even though we say that we don't make a Hekish to learn only partially; but it's not really apt to compare it to Trumah regarding prohibiting it to a non-Levi, since it wouldn't be compared to Trumah unless you would forbid a Levi to eat from it too.]

13) A Nesuah can separate Trumah from her husband's crop without permission, but not an Arusah or Yevama.

14) You don't give out Maasar to a Levi's wife at the granary, (or Trumah to a Kohein's wife). This is either because we're afraid that she would be secluded with a man in a place where people are not common, or it's because we're afraid they'll collect after they were divorced. Even if they're daughters of a Levi or Kohein and would deserve it after the divorce; but we decree not to give it them so not to also give it to a Yisrael's daughter.

15) R' Akiva says that, from the Torah, Maasar Rishon goes only to the Levi, and not to the Kohein. After all, the Pasuk says “you eat it in all places,” implying even in a cemetery, and a Kohein can't enter a cemetery. [Tosfos says: this is even true to R' Meir who forbids non-Leviyim from eating Maasar Rishon, so, it has Kedusha, but from the above Drasha, he'll agree that you may eat it when Tamai.] R' Elazar b. Azarya says that it's also given to the Kohein, and we only say from “you eat it in all places” that you don't need to eat it within the walls of Yerushalayim, and that you can eat it when you're Tamai.

16) They fined the Leviyim with Maasar when they didn't come up wit Ezra [Tosfos: i.e., those that were fit for Shira. So, according to R' Elazar b. Azara, since they were originally given to both Kohanim and Leviyim, after the fine, it was given only to a Kohein. According to R' Akiva that it was originally given exclusively to the Levi, after the fine, it was given to both Kohanim and Leviyim.] One opinion says that it was to be distributed among the Kohanim so that they can have what to eat when they're Tamai, and other say that you distribute it to the poor [Tosfos says: even to poor Yisraelim. However, according to the opinion that it's forbidden to non-Leviyim, it's not probable that they distribute it to Yisraelim so that they can sell it, since it could lead them to stumble to eat what they are not allowed to.]

17) If a Kohein's daughter marries a Yisrael, she's now forbidden to eat Trumah. If she has a son, even if her husband dies, she's still forbidden to eat Trumah. If she now marries a Levi, she may eat Maasar, If she has a son, even if her husband dies, she's still permitted to eat Maasar. If she now marries a Kohein, she may eat Trumah again. If she has a son, even if her husband dies, she's still permitted to eat Trumah. If then, her son from the Kohein dies, she's forbidden to eat Trumah. If then, her son from the Levi dies, she's forbidden to eat Maasar. If then, her son from the Yisrael dies, she's permitted to eat Trumah.

18) Even though a Kohein's daughter who returns to her father's house (without children after her husband's death), even though she may eat Trumah, she's forbidden to eat the Kohanic portion from Korbanos (the breast and the thigh). However, if a Kohein's wife who marries someone else, and he dies, and she goes back to eating Kohanic food because of her children, she can keep on eating the breast and thigh.