Explanation #1: If someone comes to inquire about what he should do, we tell him that it is Asur.

Explanation #1 (cont.): But if we see someone who is lenient, we do not need to stop him.

Conclusion: According to this, Shmuel does not actually argue with Rav, since both of them agree that it is in fact, Asur.

Explanation #2: The B'hag however, explains that 'Shmuel is coming to teach us the practical Halachah', and he argues with both the Beraisa and with Rav.

Halachah #1: Some commentaries Pasken like Shmuel.

Implied Question: Despite the fact that the Halachah is like Rav in matters of Isur.

Answer: Nevertheless, since the Gemara concludes S'tam that 'Shmuel is coming to teach us the practical Halachah', it implies that the Halachah is like him.

Halachah #2: Whereas others Pasken like Rav due to the principle 'Halachah ke'Rav be'Isuri', all the more so here, since the Beraisa cited by Shmuel supports Rav.

Halachah #3: R. Shmuel from Aibra says that even according to those who Pasken like Rav, it is nevertheless forbidden nowadays to measure in order 'to take Chalah generously'.

Reason: Since it was specifically in those days, when they used to separate the Shi'ur Chalah of one twenty-fourth and give it to the Kohen, that the reason 'to take Chalah generously' was applicable ...

Reason (cont.): But nowadays, when we only separate a little, even from a large dough, and even that little is not eaten but burnt, it is forbidden to measure, since the reason of 'giving generously' no longer applies.

Conclusion: We therefore need to measure by assessment, to make sure that there is sufficient to recite the B'rachah.

Conclusion: And on Pesach too, one should take care not to measure Chalah on Yom-Tov from the Matzos.

Conclusion (cont.): One should therefore make the doughs less than the Shi'ur Chalah, and one should not measure using the exact measure that one uses on a week-day, but should rather put in a little less, or add to it if it is a small vessel.

Explanation #1: Rashi explains 'on the back of the table', like 'on the back of the flour sieve'.

Explanation #2: Alternatively, it means on the table top, and this is considered a Shinuy, since one normally sifts in a dish.

Reservation: It is nevertheless not allowed to begin sifting via a Shinuy, since the Gemara is referring to sifting the second time (mentioned in the Beraisa).

Counter Explanation: The Rashbam though maintains that with a Shinuy, there is no difference (between the first and second time).

Halachah: One may rely on him with regard to permitting a Shifchah Nochris to begin sifting with a Shinuy ...

Conclusion: But not to do so oneself.

Clarification: Whether he is a Nochri or a Yisrael.

Reason: because one only needs to differentiate there where there is a suspicion that it is attached or that it is Nolad.

Explanation #1: Rashi explains 'One or two Kabim', and S'chum Mekach - that he should not say to him 'Give me nuts worth one or two Dinrim'.

Question #1: It is obvious that this is Asur (See Hagahos and Tziyunim).

Question #2: Moreover, why does he call it 'S'chum Midah'? The Gemara ought simply to have said 'Provided he does not mention an amount'.

Explanation #2: Tosfos therefore learns like Rabeinu Chananel, who has the text 'S'chum Minyan'. He refers to the Gemara earlier and this is what the Gemara means:

Explanation #2 (cont.): You said that a person may go to a storekeeper with whom he is acquainted and say to him 'Give me five nuts or ten peaches', provided he does not mention the total. For example, he should not say to him 'Give me ten nuts, and since you have already given me thirty, I now owe you a total of forty.

Explanation #2 (cont.): Whereas Rebbi Shimon says 'Provided he does not mention the total price - to say 'Give me nuts worth ten P'shitin, and since you have already given me that amount, I owe you a total of twelve P'shitin'.

Explanation #2 (concl.): But S'chum Minyan is permitted, according to him. And so it says in the Tosefta and in the B'hag.

Conclusion: From here we learn that one be careful not to mention even S'chum Minyan, since resembles buying and selling.

Question: The Gemara in Shabbos (Perek Mefanin, Daf 126:) the Gemara permits clearing out four or five boxes on Shabbos, how much more so on Yom-Tov?

Answer: It speaks there (on Shabbos) where one cannot carry them outside, in which case nobody sees them. And that is why it is permitted; whereas here it speaks on Yom-Tov where one is able to carry them outside, where people see him ...

Answer (cont.): And the reason that it is forbidden is because whoever sees him will think that he is bringing them in order to use on a weekday.

Question: The question remains however, that here it says that 'he may carry them on his shoulder', indicating that it is preferable to walk more, whereas in Shabbos the Gemara says that 'It is preferable to minimize the distance that one walks ...

Question (cont.): And that it is therefore better to bring them in a basket or in a box in one go, rather than bring each one by itself?

Answer: According to what Tosfos just explained, the question is answered. Since there it speaks on Shabbos, where it does not resemble 'Uvdin de'Chol' (a weekday activity), seeing as one is only able to carry them from one corner to another in the same house. Hence it says that it is better to minimize the walking' on account of the extra Tircha.

Answer (cont.): Whereas here it is talking on Yom-Tov, where we are not concerned about Tircha, and we are only concerned about 'Uvdin de'Chol'.

Answer (concl.): Consequently, it is preferable to walk more and to do it by way of a Shinuy, so that it should not resemble 'Uvdin de'Chol'.

Exception: Sometimes, it is forbidden to walk more, even if one minimizes the burden - there one does not change from the way it is done during on a weekday.