Regarding the last phrase before the mishna on Amud B, I note that Rashi, Rabeinu Gershom do not explain the "eiyun" referred to in this phrase.Likewise, you do not translate it in the outline of the daf, and it appears that the Gaon is not gorais it.
Despite the above, what does it mean?
Thanks in advance.
Shmuel Einstein, los angeles, ca
1. The end of the Mishnah (25a) states that if someone had already said that the mother will be a Korban Shelamim and then retracted and said that the fetus in the womb of the mother will be an Olah, his second statement is not valid and the baby remains a Shelamim like the mother.
2. The Gemara (25b) asks that it is obvious that once he has said that the mother is a Shelamim, the baby automatically will be a Shelamim. Why does the Mishnah need to tell us this? Why would we think that it is possible to retract one's words whenever he wishes?
3. Rav Papa answers that the Mishnah is referring to a case where he retracted "Toch Kedei Dibur." One might have mistakenly thought that whatever he retracts within the period of Toch Kedei Dibur is considered as if he never said the first thing. One would have thought that when the person said that the mother is a Shelamim, this is merely "Iyuni Hu deka'Me'ayen" -- he is merely "looking into it." In other words, he has not yet decided to make the mother a Shelamim but is merely considering this. When he says that the baby will be an Olah, this statement shows that in the end he decided not to make the mother a Shelamim. This is the Chidush of the Mishnah, that when he said that the mother is a Shelamim, his statement indeed is binding and final and he cannot retract it.
4. In summary, "Iyuni Hu deka'Me'ayen" means he is merely looking into the possibility but has not yet decided what to do.