With regard to the Point by Point Outlines on the Daf (35b point 3c), why would a question of mamzer exist if the child is kosher either from the deceased or the yavam? Firstly, the gemara infers the yibum occured with days after the patiah of the brother or we do not have a question. If 7 or 9 months born, either brother could be the father but the conception was kosher and the marraige of the yibum is in question, not the childs lineage.
yehdua leb, st louis, usa
Nobody says that a question of Mamzer does exist!
It seems that, on the side, the Tana is pointing out that even though as far as the second husband is concerned, there is a Safek Eishes Ach, the baby is Kosher, an interesting piece of information worth adding as an addendum to the Mishnah, even though it is Halachically obvious.
Be'Virchas Kol Tuv.
Eliezer Chrysler
In your outline on daf 35, you state for an example of 'kosher' "is not a mamzer". This would imply that mamzer was a possibility. The gemara on 37a says ' the one in doubt is fit to be Kohen gadol', also with an implication that maybe he is not fit to be Kohen Gadol. My original question on daf 35b point 3c was in regards to this implication. Why would there be an implication of mamzer if for sure the child was kosher either by the deceased or by the yavam?
daf 35c) If we are unsure whether the baby was born nine months after conception from the deceased, or seven months after conception by the Yavam, the Yavam divorces her, the child has proper lineage (i.e. is not a Mamzer)
daf 37 3) DOUBTFUL "MAMZERIM"
(a) (Beraisa): The first child (the one in doubt) is fit to be Kohen Gadol.
Gary Kinberg