(R. Zeirah citing R. Imi bar Chinena): If the curse was written faintly, if the entire Parshah was like this, it is Kosher. If not, it is Pasul. (Perhaps this refers to Parshas Sotah (ALei Tamar), or other curses in Tanach.)

(R. Zeirah citing R. Imi bar Chinena): Like the writing in Seforim (Ashuris), so is the writing in Tefilin and Mezuzos.

(R. Zeirah citing Rav): If there is a hole in the [right] leg of a Hei, if one scrapes away [the ink around the hole, so what remains written is surrounded by blank parchment remains, it is Kosher. If not, it is Pasul.]

(R. Zeirah citing Rav Chisda): If [the leg of] a Gimel extends to the end of the parchment, if one scrapes away [the ink at the end, so what remains written is surrounded by blank parchment] and a small leg remains, it is Kosher. If not, it is Pasul.

(R. Zeirah citing Asiyan bar Nidva): If there is a hole in the middle of a Beis, if it is surrounded by [blank] parchment on every side, it is Kosher. If not, it is Pasul.

(R. Zeirah): Rav Chisda's teaching (that one may scrape away ink to be Machshir) is like Rav. Both of them argue with Asiyan bar Nidva.

(Talmidim): Asiyan bar Nidva's teaching is like R. Yochanan (he does not argue with Rav and Rav Chisda. We explain like ha'Gaon Rav C. Kanievsky, Shlita);

(Beraisa #1): If letters touched, it is Kosher.

(Beraisa #2): It is Pasul.

(R. Ada bar Shimon citing R. Yochanan): The Beraisa that says that it is Kosher discusses [when it touches] from below. The one that says that it is Pasul discusses from above, e.g. a word like Artzeinu or Tif'arteinu. (If the Vov touches the foot of the Nun below, he wrote a Kosher Vov (from above to below) before it touched, so it suffices to erase where they touch. If it touches the roof of the Nun above, it became a Kosher Vov only through erasing, so this is like writing a letter through removing ink from the inside, which is Pasul.)

Question: Artzecha or Tif'artecha (if the final Chaf touches below the foot of the Tzadi or Tov), this is a question. (Final Chaf should extend below, so perhaps it is considered that he did not finish the letter before it touched.)

(R. Ada bei R. Shimon citing R. Yochanan): One may not stand and pray in a high place.

Question: What is the reason?

Answer (R. Ba citing Rav Papa): It says "mi'Ma'amakim Krasicha Hash-m."

(R. Ada bei R. Shimon citing R. Yochanan): One may not pray when he needs to relieve himself.

Question: What is the reason?

Answer: "Hikon Likros Elokecha Yisrael" (prepare to greet Hash-m). R. Simon expounded Hiskaven Likros Elokecha Yisrael (have intent. One cannot have proper intent when he needs to relieve himself.

(R. Alexandri): "Shemor Raglecha Ka'asher Telech El Beis Elokim" - guard yourself from drops [of urine] that come out from between your feet.

Limitation: [R. Simon's law] applies to [an urge to] urinate, but if he must move his bowels, if he can bear it, he bears it [and does not interrupt Shemoneh Esre to relieve himself].

(R. Yakov bar Aviyah citing R. Acha): "Shemor Raglecha Ka'asher Telech El Beis Elokim" - guard yourself when you come close to Beis Elokim, that you be Tahor and clean [from sin].

(R. Ba): "Yehi Mekorcha Baruch" - Mikra'echa l'Kever (when you are called to the grave) should be blessed (the dead will say that your coming is blessed).

(R. Berachyah): "Es Laledes v'Es Lamus" - fortunate is one whose time of death is like his time of birth. Just like at the time of birth he was clean, also at the time of death he will be clean.

(R. Ba citing R. Yehudah): If [the lines of a Mezuzah] were made like concentric half-circles (wider at the top), the top that under it, there are two words in the line below it, must have three words. The middle [line] has two [words], and for the last, even "Al ha'Aretz" suffices (they are like one, since a Makaf connects them, i.e. there is one note for both of them - ha'Gaon Rav C. Kanievsky, Shlita).