The problem that the new idea of marriage presents is that one can not be married to one's sister or any of the עריות (the sexual relations brought is Leviticus). Man lying with a man is one of them. In fact, the death penalty is attached to that act if done on purpose,- and if by accident, then a sin offering.
I mean to say that even if one would actual try to marry one's sister or mother, the marriage is not valid. People might call it "marriage" but that does not make it so.
There is a sort of deep learning that got to be associated with the world of Litvak Talmud learning. It is easy to see. Just compare the achronim after the Rav Yoseph Karo until the world of Litvak yeshiva centered on the sort of learning done by Rav Haim of Brisk.
It is hard to know of see from where all that began. Even though the Litvak world is based on the Gra, you do not actually see this kind of learning in the Gra himself. It is implicit in his commentaries but nothing that is open and plain to see. This kind of learning it seems developed in the Litvak world slowly. You can see it in Rav Haim of Voloshin and the son of Rav Haim, the Netziv in his rarely printed writings of his ideas in Gemara. It was like it was just under the surface like a seed developing and germinating until one day it spouts. Then around the time of Rav Haim and Rav Israel Salanter this kind of deep learning came to the surface.
The best example is Rav Haim's Hidushim and also the Steipler and Rav Shach.
The world of Talmud does have a few centres. The top are Ponovitch in Bnei Brak and Brisk. But Brisk has the best students because it only accepts the best. Not that the teachers are all that better than anywhere else. That leaves Ponovitch where the teachers get to that position by means of excellence, not because of family connections. And that is what tends to make the situation in which whom so ever is the top teachers at Ponovitch is considered the top of the world of Talmud.
So what I suggest is to create a kind of Ponovitch yeshiva in every city by taking any student bachur of Ponovitch and bring him to that city.]
There are offshoots of Ponovitch that come from people that learned there.
I have found in learning Tosphot and Mathematics that often there is a kind of way of learning that is a bit difficult to explain. That is to say I would learn Tosphot one day and by repeating it that same day even many times would not help to understand it at all. But if I would just go through it word by word, and then the next day do the same thing again, and then the next day do that again, then after some time it would become clear. It is like at night when sleeping somehow the subject would become clear on some deeper level. But then if the next day I would just go on, then it gets forgotten. So that is why there is this need to repeat the same tosphot day after day
In one of the stories of Rav Nahman of Uman you find the idea that at one time all the higher lights were together and then separated. The process of bring the world to a higher plane consists of bring together these lights again. [Each light or Divine trait is embodied in some "tzadik" saint.
So when we find problems in Breslov or the Litvak world, there should be no question why. It is after the whirlwind that caused the lights or Divine traits to become separated. So even if people are following the Gra, that does not mean there are not problems in the Litvak world. Similarly with Breslov.
The main thing is to identify who exactly is representing one of the Divine traits and if possible to join the paths of these different tsaddikim together. And even more important to separate out the phonies and false teachers that are so common in the religious world.
If someone does by Mitasek [מתעסק] [fooling around] a type of sin that requires a sin offering, do they need to bring a sin offering? That is not the same thing as accident. For all sin offerings come only because of accident, never because of doing something on purpose. Accident here means doing one thing and something else results.
But Mitasek is different. To Tosphot he is not obligated to bring a sin offering except for when there is pleasure involved like sexual sin or eating forbidden fat. [That is all the fact that is on the stomach of the animal.] (The statement of Shmuel is המתעסק בחלבים ועריות חייב משום שנהנה)
Rav Shach brings down that the Rambam is a bit different. It could be he holds like Tosphot. And the reason that for Shabat he brings only the "Ptur" ["Ptur" means a reason not to be obligated in something] of מלאכת מחשבת ["thought out work"] is that receiving pleasure is possible also for a work on Shabat and so it is needed to have a special ptur even in such a case. Tosphot brings this idea in Sanhedrin page 62 which I was doing with my learning partner David Bronson. [That is why this subject came up in my little booklet Ideas is Shas. That was because David had some ideas here.]
But still it is curious that in laws of sin offerings nothing about gaining pleasure is mentioned. So it looks like the only ptur for shabat is thought out work.
So then what about laws of forbidden food 14: law 12? There the Rambam does say one who eats forbidden food by mitasek is obligated because he derived pleasure? Rav Shach answers that that place is talking not about a sin offering but rather an case of doing something on purpose and doing on purpose is possible even for mitasek since one can be mitasek "fooling around" on purpose and then the sin comes about because of the fooling around.
What comes out from all this is that is general mitasek to the Rambam is not a ptur for a sin offering except for Shabat when to be obligated one needs thought out work מלאכת מחשבת