Question: Did [Rav Chisda] not know that according to R. Yehudah, a bow is a proper tying, like Abaye said?!

Answer #1: He prefers to establish our Mishnah, which forbids new, like Rabanan of R. Yehudah, who say that [a bow] is not considered tying.

Answer #2: He holds that even according to R. Yehudah, a bow is permitted, for presumably, he intends to untie it and make an absolute knot during the week, like I explained above (96b DH v'Chi).

Explanation: R. Meir, who permits new, holds that [a bow] is not tying.

Question: This is a question in Shabbos (111b), whether or not according to R. Meir, a bow is considered tying, and it was not resolved!

Answer (Ri): That is when it is tight. Here it is not tight.

Suggestion: It seems that the Halachah follows R. Yehudah, that a bow is considered tying, since Abaye concludes that R. Yehudah teaches like he taught elsewhere, and our Stam Mishnah is like R. Yehudah.

Rejection: However, since the Stam Gemara asked simply (i.e. without saying "according to...") "he should make a bow!", this connotes that the Halachah does not follow R. Yehudah.

Opinion #1: R. Tam learned from here that one need not untie the knot of Tefilin every day and retie it when he puts on Tefilin.

Opinion #2: R. Eliyahu says that one must [untie and retie it every day].

Rebuttal: If so, why are new Tefilin forbidden here due to tying? It is not a permanent knot!

Support (R. Eliyahu, for himself - Citation - Menachos 35b): From when do we bless on Tefilin? It is from when he places it [on the arm] until he ties it.

Rebuttal: That does not mean real tying. Rather, that "tying" is tightening, like "a Shilya (fetal sac) tied to a baby (Nidah 26b) and "tied to him like a dog" (Avodah Zarah 5a).

Explanation (Rashi): It is a tradition from Sinai how [the knot] is made. It resembles a Dalet, and in the stitching it is made like a Shin, and the strap is fixed in them and its end is bent, and resembles a Yud. Behold [these three letters spell a name of Hash-m,] Shakai.

Rebuttal (Ri): Only the Shin is a tradition from Sinai, like it connotes in Shabbos (28b). It says "but this that Rav Yosef taught, hide only from a Tahor animal is Kosher for Hash-m's work";

He learns from "Lema'an Tihyeh Toras Hash-m b'Ficha." Which Halachah does this affect? It is for the Shin. Abaye said that the Shin is tradition from Sinai! [The Gemara] answers that rather, [Rav Yosef] teaches about their straps.

[The Gemara] did not ask from the Dalet and Yud. This implies that only the Shin has Kedushah, and only it is a tradition. We do not find anywhere that the knot is called a Dalet.

Explanation (Ri): This refers to the knot, like the Aruch explained. The beauty of the knot he turns to the outside - the side that looks like a Dalet. This is why it is brought here.

Question: In Menachos (42b), a Beraisa teaches that Tefilin can be tested, and they are bought only from an expert!

Implied suggestion: It means that without testing, one may buy them only from an expert.

Rejection: The Seifa teaches that Seforim and Mezuzos can be tested, and one may buy them only from anyone.

Answer (Ri): There it says that l'Chatchilah, one may buy them only from an expert, so he will not need to tear every stitching and check them, and there is disgrace to Tefilin;

There is also concern lest he be lazy and not toil to check them and rely [that they are Kosher] to wear them without checking them for a temporary need;

Here we discuss b'Di'eved, that he already bought, or he cannot find an expert to buy from him.

Question: For new [Tefilin], even though he cannot tie them, why doesn't he need to stay until dark for them, due to [preventing] disgrace to Tefilin?

Answer: Only for old, which are proper to enter a pair at a time, [Chachamim] enacted even when there are many, and he will not finish [bringing them to a guarded place] before sunset [that he must stay until dark].

Assertion: If there were no friends, R. Shimon would permit taking less than four Amos at a time. [A baby] is no worse than a wallet, in Shabbos (153b, for which we permit this);

Also there, if there were many friends, and they were partners in [the wallet], according to R. Shimon, he gives it to his friend, and his friend to his friend, for he holds that this is preferable.

Alternative text: This is unlike texts that say "and even if there are 100, and similarly his son."

Rejection: It is proven in the Gemara that "and even if there are 100" refers to his son, for it explains that the reason is even though being handed over [so much] is bad for him.

Question: Even though ha'Chai Nosei Es Atzmo, it should be like when one person can do [a Melachah by himself], and one person cannot do [it by himself, and they did it together]. The one who can is liable, like is proven in Shabbos (93a)!

Answer (Ri): In any case, he is exempt here, for we learn all Hotza'ah from the Mishkan, and there they did not carry living animals;

The rams and Techashim walked on their legs. The Chilazon, immediately when it came out of the sea, they extracted its blood while it still had its strength, so that the die would be clear, like it says there (75a).

Explanation: [The barrel and water] did not acquire the Shevisah of this (the first person who took it) or of this (the one to whom he gave it).

Implied question: What does it mean "even outside the Techum"? (This implies that it received someone's Techum!)

Answer #1: It means [outside] the place of Shevisah of water, but one may take them outside the Techum of the one who acquired them first, according to what I explained above (46a) that "like everyone's feet" that it taught regarding flowing rivers, it means like the feet of the one who drew it.

Implied question: It says "he gives it to his friend, and his friend to his friend"! (This implies that the latter may take it wherever he may go.)

Answer: It does not mean that [the latter] may go [with it] there (wherever he may go). Rather, it says so because one [person] may not take it four Amos in Reshus ha'Rabim.

Answer #2: He may take them outside the Techum of the one who acquired them first, i.e. if he did not intend to acquire them, not for himself and not for others through lifting them, only what they drink.

Consequence: Like this, even on Yom Tov it can teach "he gives it to his friend, and his friend to his friend", even though there is no Isur of [carrying] four Amos [in Reshus ha'Rabim].