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1)

(a) Notrikun means acronym.

(b)

1. "Ki *Av* Hamon Goyim Nesaticha" - stands for 'Av Nesaticha ba'Umos', Bachur Nesaticha ba'Umos' (Av in wisdom, and Bachur in strength);
2. "*Anochi* Hashem Elokecha" - stands for ...

(A) ... 'Ana Nafshi Kesavis Yehavis' (Hashem Himself wrote and gave the Torah - alternatively, Hashem [Kevayachol] wrote and gave us His Nefesh);
(B) ... 'Amirah Ne'imah (a pleasant Torah) Kesavis Yehavis' (I wrote and gave you);
(C) ... 'Yehivah Kesivah, Ne'emanim Amareha'.

3. "Ki *Yarat* ha'Derech Lenegdi" - stands for 'Yar'ah, Ra'asah, Natsah' (It - the ass - saw, it was afraid and it turned aside).
4. "Karmel" - stands for 'KaR (the outer casing of the wheat-kernel) MaLei'.
5. "ve'Hu Kilelani Kelalah *Nimretzes*" - 'No'ef Hu (Shim'i ben Geira), Mo'ovi Hu, Rotzei'ach Hu, Tzorer Hu, To'eivah Hu'.
6. "Mah Nedaber u'Mah *Nitztadak*" - 'Nechonim Anachnu, Tzadikim Anachnu, Tehorim Anachnu, Dakim Anachnu, Kedoshim Anachnu'.

(a) Someone who writes one letter on Shabbos morning and one in the afternoon is Patur according to the Rabbanan - because he had sufficient time in between to remember that it is Shabbos, and a Yedi'ah is Mechalek.

(b) He is nevertheless Chayav, according to Rabban Gamliel, because he holds 'Ein Yedi'ah la'Chatzi Shiur'.

3)

(a) According to Rebbi Eliezer, the Shiur for weaving Lechatchilah is *three* threads, but as little as *one* thread, if one merely adds to a woven garment.

(b) The Shiur for weaving a sieve or a basket is two Batei Nirin (the top row and the bottom row of the Erev).

(c) The Shiur for sewing is two threads, and for tearing, sufficient fabric to stitch two threads.

(d) According to one explanation, Rebbi Eliezer will agree that if the threads are thin, then one is Chayav even for *two* threads. Why is that? Because his reason for requiring *three* threads is because two *thick* threads easily come undone; which is not the case by two *thin* ones. According to the second explanation, it is when the threads are thin that Rebbi Eliezer requires *three*, because two thin threads are not readily noticeable; whereas two thick threads, *are*.

(a) K'Melo ha'Sit is the space between the extended fore and middle fingers.

(b) The Shiur for weaving two threads at the edge of a fabric is the width of three Batei Nirin (which are very close to each other. This is because sometimes one weaves a narrow belt, which is no more than three Batei Nirin widths wide.

(c) In order to be Chayav, one needs to arrange each thread through two Batei Nirin and once over the thread of the Nira (I am not clear what this means - Logically, it would appear to mean 'over the end beam [the Koved], where it is tied).

(a) The Tana saw fit to repeat the Melachos of tearing and sowing here, as an introduction to 'ha'Korei'a ba'Chamaso' etc., in the next Mishnah.

(b) 'ha'Korei'a al Menas Litfor Shtei Tefiros' - speaks when there is a bulge in the woven fabric; one makes a tear at the edge of the fabric, and then sews it together with the bulge removed.

(c) The Shiur of bleaching, splitting the threads, dyeing and spinning is a double Me'lo ha'Sit, and that of weaving, one Me'lo ha'Sit.

6)

(a) One is Chayav for tearing Keri'ah for one's own dead relative (for whom one is obligated to mourn), for tearing for a Talmid-Chacham, and for any Jew, if one is present at the moment of death - since by all of these, there is an obligation to tear Keri'ah.

(b) One's children are liable to die young, if he does not mourn sufficiently for Talmidei-Chachamim.

(c) On the other hand, someone who cries over Talmidei-Chachamim who die, merits forgiveness for all his sins.

(d) A person who is present at the death of another Jew should tear Keri'ah, because every Jew has learnt some Torah and kept some Mitzvos. Consequently, he is like a Sefer-Torah, and one is obligated to tear Keri'ah for a Sefer-Torah which burnt.

(a) Someone who tears Keri'ah on a close relative on Shabbos has fulfilled his obligation to tear Keri'ah, despite the fact that he is Chayav Kares for performing a Melachah on Shabbos.

(b) Our Mishnah, which rules 'ha'Korei'a ba'Chamaso, Patur', goes according to Rebbi Shimon, who holds 'Melachah she'Einah Tzerichah le'Gufah, Patur' whereas the Beraisa, which says that he is Chayav, follows the opinion of Rebbi Yehudah, who holds 'Melachah she'Einah Tzerichah le'Gufah, Chayav'.

(c) 'ha'Korei'a ba'Chamamaso' is Chayav' according to Rebbi Yehudah - it is *not* an act of destruction - because it speaks about someone who tears Keri'ah in order to gain the awe of his family, that they should learn to fear him.

(a) No! it is not permitted to tear one's clothes in anger.

(b) Doing this is compared to serving idols, since one falls into the clutches and control of the Yetzer ha'Ra - Today, he causes one to fly into a temper, tomorrow, he will order him to go and serve idols, and once again, he will be powerless to resist.

(c) "Lo Yihye Becha El Zar" - teaches us precisely what we just said, namely, that one should not nurture within oneself a foreign god - the Yetzer ha'Ra.

(a) We learn from the Pasuk "Nodi Safartah Atah Simah Dim'asi be'Nodcha" - that Hashem takes the tears of anyone who weeps for a Talmid-Chacham who died, and places them in his treasury.

(b) Hashem threatened to kill the people with a mountain, after Yehoshua's death - because they were lax in eulogizing Yehoshua properly.

(c) Someone who is lax in eulogizing a Talmid-Chachamim properly will not be Ma'arich Yamim - he did not mourn when Talmidei-Chachamim died, so in Heaven, they will not be concerned about his life, either.

(a) "... Yemei ha'Zekenim Asher He'erichu Yamim Acharei Yehoshua" - The Pasuk only says that they were Ma'arich *Yamim*, days, but not years (we will then have to say that the 'Eino Ma'arich *Yamim'* of Chazal, means *Shanim*, presumably because Chazal tend to use different expressions than the Torah).

(b) "Lema'an Yirbu Yemeichem" is written by Berachah, and 'Yamim' by Berachah can mean 'Shanim', too.

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