Citation: In Sukah (22a) it challenges from here the opinion that whenever there is not a Tefach [width], we do not say Chavut Rami (consider it as if the top was banged down, to be even with the bottom), and answers to read the Beraisa to say "as long as the top [Korah] is not above 20, rather, within 20, and the lower one is within three [Tefachim].

Question: Rather than asking from R. Yosi b'Ribi Yehudah, [the Makshan there] should support [that opinion] from Rabanan, who do not say "we see [the upper as if it is below...]"!

Answer (Ri): Rabanan's reason is not because they do not say Chavut Rami for less than a Tefach [wide]. Rather, they require a Korah proper to hold a half-brick;

They disqualify a Korah that falls in the wind, and two parallel Koros [at the same height] even [if the gap between them is] less than three [Tefachim], because they require a Korah proper to hold a half-brick.

Explanation #1 (Rashbam): There is no argument about this.

Objection: If so, we must erase the entire clause of "we view..."!

Explanation #2: [Rav] switches the opinions of R. Yehudah and Rabanan.

Question: What was the question from R. Ila'i? Perhaps he holds like Rabanan!

Answer: We cannot establish [R. Ila'i] like Rabanan, for he said four [Tefachim] wide, and Rabanan hold that a Tefach suffices, even if it is not strong;

You are forced to say that he holds like R. Yehudah. We are thinking that [R. Ila'i] knows that R. Yehudah requires four wide, but he does not require it to be strong;

We answer that the law is different when it is four wide. However, when it is a Tefach wide, R. Yehudah requires that it is strong.

Question: Since [Rav] switches also the words of Rabanan, he should have said [the correct text of our Mishnah] regarding Rabanan's opinion, and said "teach wide, even if it is not strong", like Rabanan's opinion!

Explanation #3 (R. Tam): Rav Yehudah taught this regarding Rabanan's teaching, and Rav told him "teach wide and strong", like in our Mishnah, just the Talmud delayed arranging [this episode in the Gemara] until it finished their argument. (I.e. this should have been brought above, before the Piska (citation from the Mishnah) of R. Yehudah's opinion. Tosfos answers that the Gemara preferred to wait until citing R. Yehudah's opinion, to clarify that Rav Yehudah taught R. Yehudah's opinion.)

The Gemara asks from R. Ila'i. Presumably, his teaching is like Rabanan.

Consequence: We can prove that the Halachah does not follow Rav, who said above (11a) "teach that he must diminish [the width of the opening of a Mavuy from 10 Amos, even if there is Tzuras ha'Pesach], for the Mishnah (2a) was not taught like his correction, and here it was taught like he corrected!

Support: Also the Ge'onim and Bahag ruled like this.

Inference: The calculation (the circumference is three times the diameter) is precise.

Support: Also in Bava Basra (14b) regarding two Tefachim that remained in the Aron, in which the Sefer Torah rested, for its circumference was six Tefachim, the Gemara asks "since it was rolled to its middle, it is more than two Tefachim!" (This implies that when all is on one roller, it is precisely two Tefachim.)

Also after this [there], it answers that Sefer Azarah is rolled to its beginning, and asks "still, how can two [Tefachim] fit in two [Tefachim]?!" (When taking it in or out, it scrapes the sides. Parchment can be compressed somewhat, but it is dishonorable to do so to a Sefer Torah. Also, perhaps letters will be rubbed out!)

Question: The calculation is not precise, according to mathematicians! (Tosfos ha'Rosh explained that the Gemara asked what is the source to rely on this approximation, even though it is not precise.)

Reference: This is explained below (56b).

Explanation (R. Tam): This is relevant to business, e.g. if one stipulated to give a heaping Se'ah, or to prepare a Kli for measuring.

Explanation (Rashi): The custom is [to rely on] a Lechi [of width] Mashehu.

Consequence: Since the Halachah does not follow R. Yosi regarding a Lechi, all the more so [it does not following him] regarding Hilmi (saltwater. R. Yosi forbids making it on Shabbos, unless one puts oil into the water or salt first), for even Rav Huna bar Chinena, who argues about Lechayayim, agrees about Hilmi, and permits making saltwater on Shabbos, in order to put it on roasted fowl.

Pesak: If one puts salt first on the birds, and afterwards puts the liquids on them, it is permitted even according to R. Yosi, for the fat sweetens the salt, like it says in Shabbos (108b) "the following is permitted saltwater - first he puts oil in the water or in the salt."