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1)

(a) When Rava asked Rav Huna 'Heicha Tenan', he meant to ask him whether Rebbi Meir in our Mishnah learns 'ha'Kitei'a *Yotze*, and Rebbi Yossi, *Oser*', or vice-versa.

(b) The Gemara rejects the version of Shmuel and Rav Huna, both of whom changed the text of our Mishnah to '*Ein ha'Kitei'a Yotze*' in Rebbi Meir, and '*Matir*' in Rebbi Yossi, because Rav indicated that the correct version is the one that we have (that Rebbi Meir permits it, and Rebbi Yossi forbide)
'Samech, Samech' is a reminder that Rebbi Yo*ss*i is the one who says A*s*ur.

(c) If the Yevamah removed a shoe that did not belong to the Yavam, or a wooden sandal, or a left shoe from the Yavam's right foot, the Mishnah in Yevamos rules that the Chalitzah would nevertheless be Kasher.

(d) The fact that Shmuel establishes the author of the Beraisa (which calls a wooden shoe 'a shoe' regarding the Chalitzah being Kasher - at least Bedieved) - to be Rebbi Meir, proves that he retracted from his original contention that Rebbi Meir forbids the Kitei'a to go out with his wooden stump, because a wooden shoe is not called a shoe.

(a) A Sandal shel Sayadin is a shoe - made of wood, because the lime would burn the leather of ordinary shoes.

(b) Rav Huna explains that it is Rebbi Meir (of our Mishnah) who agrees with Rebbi Akiva, that a lime-seller's shoe is Tamei Medras, and Rebbi Yossi who disagrees.

(c) The Gemara proves from this that Rav Huna - like Shmuel - retracted from his initial version of the Machlokes, and now learns that it is Rebbi Meir who considers a wooden shoe to be a shoe, and Rebbi Yossi who does not.

(d) Rebbi Yochanan ben Nuri says that a straw mat or tube is not Tamei, because straw does not have the Din of wood (nor is it mentioned independently as a substance that is subject to Tum'ah). Consequently, the opinion which disagrees with Rebbi Akiva by a Sandal of lime-sellers (because the sandal of lime-sellers is made, not out of wood, but out of straw) is Rebbi Yochanan ben Nuri. Rebbi Akiva, on the other hand, follows his own opinion in his Machlokes with Rebbi Yochanan ben Nuri - that straw has the Din of wood.

4)

(a) The hollowed stump of the man with the missing leg is not Metamei Tum'as Medras, because it is not really designated for leaning on, but rather as a Tachshit.
When Abaye says that it is Metamei Tum'as Mes, he incorporates all Tum'os other than Tum'as Medras. Why is that?
Because the Gemara tends to use Tum'as Mes as the example of the 'opposite' of Tum'as Medras, since they both make an Av ha'Tum'ah (as opposed to other types of Tum'ah, which only make a Ri'shon).

(b) According to Rava, the hollowed stump is even Metamei Medras, since sometimes, he uses it to lean his weight on.

(c) Abaye maintains that a baby's wagon is different, because sometimes he leans on it, whether the man with a leg missing, does not.

(d) The old man's stick, claims Rava, is not made to lean on at all, but to help him to walk straight, and that is why it is not subject to Tum'ah.

5)

(a) 'I maintain', said Rebbi Yochanan to the Beraisa expert, 'that Yavamah may make Chalitzah by removing the Semuchos (implying that they *are* shoes, so how can *you* say that he is permitted to enter the Azarah with them?' So he instructed him to amend the Beraisa to read '*Ein* Nichnasin Bahen la'Azarah'.

(b) Luktamin can either mean a sort of a fun- horse which one appears to be riding, but which one is actually carrying oneself (it is not subject to Tum'ah, because it is not K'li); or short or long stilts (see also Tosfos) (... because it is a straight wooden vessel which cannot become Tamei - see also Tosfos); or a mask (... because it is not a K'li).

(a) Kishurei Pu'ah, known as a madder, is a series of knots which they would tie, and hang around the boys' neck.

(b) Abaye's nanny told him that three knots keep the illness in check, five cure it, whereas seven will even act as an antidote against witchcraft.

(c) This cure only works if the boy sees neither the sun, nor the moon, nor rain. Nor should he hear the sound of metal, of a hen or of footsteps.

(d) 'Nafal Pusa be'Bira' means that, if so, the cure is useless (because it is too restrictive). Nor is it clear why this cure should be exclusive to *boys* and why is it restricted to *young* boys? Why will it not apply to girls, and why not to men?

(e) 'Kesharim', the Gemara concludes, is the cure for a young boy who is possessed with a powerful longing for his father, on account of which he is unable to leave him. The antidote is to take the shoe-lace from a right shoe, and to tie it on his left shoe. To do the reverse is dangerous, and the sign for this is Tefilin, where one ties the Tefilin on the left arm with one's right hand - likewise here.

(a) No! Princes may go out with a bell, says the Mishnah, and so may anybody else. The Mishnah mentions princes only because *they* were usually the ones to do so.

(b) 'Sechufi Kasi a'Tiburi' means to take a hot cup which has been emptied, but which still contains steam, and to place it upside-down over the navel of someone with stomach pains. Then one draws the cup towards oneself and returns it.
This is permitted on Shabbos.

(c) It is also permitted to anoint the palms of someone's hands and the soles of his feet with oil or salt on Shabbos?

(d) One would do this to someone who had become inebriated - and would say 'just as this oil (or salt) is evaporating (from the heat of the man's skin), so too, let the wine of so-and so, the son of so-and-so (mentioning his mother specifically) evaporate, too.

(e) Alternatively, one could bring the lid of a barrel, place it in water and say 'just as the lid is evaporating, so too, let the wine etc.

(a)

1. 'Lechanek' refers to someone who swallowed a small neck-bone which broke. It is permitted to hold him upside down so that his neck will stretch, and the bone will be released - his neck stretching resembles strangling - hence the name.
2. 'Lifufi Yenuka' means to swathe the baby in cloths, and then to tie him with a wide belt - to ensure that any limbs that became dislocated during birth move back into place.

Both are permitted on Shabbos.

(b)

1. 'Kol Minyani, bi'Shema de'Eima, ve'Chol Kitri, bi'Semala' means that every spell (which was usually repeated a number of times), one would pray by the mother's name (as above, in 7d); and every knot, is tied on the left side
2. ... 'Kol Minyani, di'Mefarshi ke'de'Mefarshi, u'de'Lo Mefarshi, Arba'in ve'Chad Zimni' means that whenever a spell is prescribed with a number, one should be careful to repeat it according to the number of times specified. Where no number is prescribed, then one should repeat it forty-one times.

(a) Rebbi permits the balancing-weight of the Even Tekumah, as well.

(b) The Heter applies even if the woman did not have a miscarriage before, and even if she does not know that she is actually pregnant.

(c) However, Rebbi Meir's concession of going out with the balancing-weight only applies if the weight is intrinsically correct, but not, if one needs to add to it to make up the missing weight, or to subtract from it to bring it down to the prescribed weight.

(d) The Gemara asks whether Rebbi Meir will also permit a Mishkal de'Mishkal, but the Sha'aleh remains unanswered.

(a) The man with the fever takes the coin down to the canals leading from the Sea to the pools, from which he takes the equivalent weight of salt, ties it to the neck opening of a garment with a loop of hair.

(b) Alternatively, he could wait by the crossroads, until he finds a large ant carrying something. He takes the ant and places it in a copper pipe, which he stops up with lead and seals a number of times - wax, tar, cement etc. He then carries the pipe and says - to the ant ...

(c) It will not do to say 'You carry my load and I will carry your's, because it is possible that someone already used this very same ant for the same cure, with the result that he will end up by receiving the other person's illness.

(d) Therefore what he says to the ant is 'You carry my load as well as your own.

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