(a)Someone who has a wound on his foot, is permitted to go out wearing one shoe - according to Rav Huna, when it is worn on the same foot as the wound. What does Chiya bar Rav say?
(b)It is normally forbidden to walk in the street wearing only one shoe, in case people suspect him of carrying the other one, or in case they laugh at him and he takes it off and carries it in the street (as we learned above). Why will neither of these reasons apply, according to ...
1. ... Rav Huna?
2. ... Chiya bar Rav?
1)
(a)Someone who has a wound on his foot is permitted to go out wearing one shoe, according to Rav Huna, when it is worn on the same foot as the wound. Chiya bar Rav says - that he wears the shoe on the other foot (the one without the wond).
(b)It is normally forbidden to walk in the street wearing only one shoe, in case people suspect him of carrying the other one, or in case they laugh at him and he takes it off and carries it in the street (as we learned above). Neither of these prohibitions will apply, according to ...
1. ... Rav Huna; the first one - because when people see him limping, they will realize that he is only wearing the shoe because he has a bad foot and will not suspect him of carrying the other shoe; and the second one, because, even if people do laugh at him, he will not remove his shoe, because he needs to protect that foot from harmful obstacles.
2. Chiya bar Rav ... because, when they see the wound on his other foot, the people will neither suspect him of carrying the other shoe, nor will they laugh at him.
2)
(a)When Rav Sh'man bar Aba handed Rebbi Yochanan his right shoe first, the latter exclaimed 'Asiso Makeh'! Why did he say that?
(b)Can we infer from here that Rebbi Yochanan holds like Rav Huna, who says that one wears the single shoe on the foot with the wound?
(c)The Beraisa requires that one first puts on one's right shoe. We are uncertain however, whether the Halachah is like Rebbi Yochanan or the Beraisa. What compromise do we suggest?
(d)What order of precedence should one follow when washing one's hand and legs, and when anointing one's entire body?
2)
(a)When Rav Sh'man bar Aba handed Rebbi Yochanan his right shoe first, he exclaimed 'Asiso Makeh'!, because, in his opinion, a person should put on his left shoe first (like by Tefilin, where the left hand takes precedence over the right). Consequently, by expecting him to put on the right shoe first, Rav Sh'man bar Aba was implying that it wounded.
(b)Rebbi Yochanan appears to hold like Rav Huna (who holds that one places the shoe on the wounded foot). It is not certain however, that that is what he meant. What he may have meant was that by giving him the right shoe first, Rav Sh'man was declaring the left foot to be wounded, because one tends to put the shoe on the foot that is not wounded - like Chiya bar Rav. Consequently, when Rebbi Yochanan said to Rav Sh'man bar Aba, he meant to say that he declared the left foot wounded.
(c)The Beraisa requires that one first puts on one's right shoe. We are uncertain however, whether to rule like Rebbi Yochanan or like the Beraisa. So we suggest - that one puts on the right shoe first (like the Beraisa), but that one ties first the shoe-laces of the left one (like Rebbi Yochanan).
(d)The order of precedence should one follow when washing one's hand and legs, and when anointing one's entire body, is - always to wash the right hand and the right leg first, and when it comes to anointing, it is the head - the 'King' of all the limbs - that should be given precedence.
3)
(a)Do those who hold that Shabbos is Z'man Tefilin, permit one to wear them in the street?
(b)According to those who hold it is not, will someone who wears them in the street be Chayav Chatas?
3)
(a)Even those who hold that 'Shabbos Zeman Tefilin' will not permit Tefilin to be worn in the street - because should he need to go to the bath-room, he is obligated to remove them, in which case, we are afraid that he might carry them four Amos in the street.
(b)On the other hand, even those who say that Shabbos is not Zeman Tefilin, will agree that someone who does, will not be not Chayav Chatas, since he is wearing them in the manner of a garment.
4)
(a)What can we infer from the wording in the Mishnah 've'Lo be'Kamei'a, bi'Zeman she'Eino min ha'Mumcheh'?
(b)What constitutes a tried Kamei'a?
(c)What constitutes an expert in this field?
(d)Regarding a tried Kamei'a, is there any difference ...
1. ... whether the Kamei'a contains exts or spices?
2. ... between a person who is dangerously ill, and one who is merely sick?
3. ... whether it is to prevent an epileptic from going into a fit, or to prevent someone from a family of epileptics from becoming an epileptic.
4)
(a)We can infer from the wording in the Mishnah 've'Lo be'Kami'a, bi'Zeman she'Eino min ha'Mumcheh' - that it is sufficient if the person who wrote is is an expert, even if the particular Kami'a with which he wants to go out, is not tried. (Had the Mishnah written 've'Lo be'Kami'a, bi'Zeman she'Eino Mumcheh', we would have said that the Kami'a has to be tried (as well as the person being an expert) before one is permitted to wear it on Shabbos).
(b)A tried Kami'a is - one whose formula has been used to cure at least three people.
(c)A person is called an expert in this field, if he wrote three different formulas for three people, all of which worked.
(d)Regarding going out with a tried Kami'a on Shabbos, there is no difference ...
1. ... whether the Kami'a contains writings or spices ...
2. ... between a person who is dangerously ill, and one who is merely sick, or ...
3. ... whether it is to prevent an epileptic from going into a fit, or to prevent someone from a family of epileptics from becoming an epileptic. One may go out with a tried Kami'a on Shabbos whether it contains writing or spices, whether the person wearing it is dangerously ill or just sick, and whether it is to prevent an epileptic from going into a fit or to prevent someone from becoming an epileptic.
5)
(a)May one tie or untie a Kamei'a (using a permitted knot) in the Reshus ha'Rabim, on Shabbos?
(b)What should one take care not to do, when wearing a tried Kamei'a in the street?
5)
(a)One is permitted to tie or untie (using a knot that is permitted on Shabbos) a Kami'a, even in a public domain.
(b)When wearing a tried Kami'a on Shabbos, one should take care not to tie it to a ring or to a bracelet, because then it will look as if he is wearing it as an ornament, and not as a Kami'a.
61b----------------------------------------61b
6)
(a)How do we reconcile the Beraisa, which declares a Kamei'a tried even when it has cured only one person three times, with the Beraisa which declares it tried only after it has cured three different people?
(b)In which case does Rav Papa consider ...
1. ... both the man to be expert and the Kamei'a certified?
2. ... the man certified, but not the Kamei'a?
3. ... the Kamei'a certified, but not the man?
6)
(a)The Beraisa, which declares a Kami'a (a formula, or charm) tried even when it has cured only one person three times - speaks about certifying the Kami'a (to cure the same illness) - whereas the Beraisa which requires three people to have been cured, is speaking about certifying the person an expert, by writing three different Kami'os (for three different people, which is another way of saying for three different illnesses - and the same would apply if it cured one person of three different illnesses).
(b)Rav Papa considers ...
1. ... both the man and the Kami'a certified - if he writes three different formulas for three people, and each one cured (even the same person) three times.
2. ... the man certified, but not the Kami'a - if he writes three different formulas for three different people, and each formula cures only once or twice.
3. ... the Kami'a certified, but not the man - if he writes the same formula for three different people.
7)
(a)Rav Papa is uncertain what the Din will be if three different Kamei'os cured one person on three different occasions. What exactly, is his She'eilah?
(b)Why is this any different from the Beraisa we learnt above, which describes 'Kol she'Ripah, ve'Shanah, ve'Shilesh' as tried?
7)
(a)Rav Papa is uncertain what the Din will be if three different Kami'os cured one person on three different occasions. His She'eilah is - whether the three different fromulas that a man wrote for the same person, render him an expert; whether we say that, since the man wrote three Kami'os that worked, he has become an expert, or that, the fact that it is the same sick man who was cured three times, is due to the sick man's good fortune.
(b)This is not comparable to what we learnt above, that a Kami'a which healed a person three times renders the Kami'a certified - and we do not attribute the success of the Kami'a to the man's good fortune - because it is more logical there, to ascribe the success to the Kami'a, than to the good fortune of the sick person (because it is a case of man versus Kami's, so to speak). Whereas here, who says that we should attribute the success of the cure to the man who wrote it, and not to the the sick man's good fortune (seeing as they are both men)?
8)
(a)We ask whether a Kamei'a has sanctity or not. How do we know that the She'eilah is not whether one may ...
1. ... save it from a fire by carrying it into a courtyard (which has no Eiruv), or not?
2. ... throw away the Kamei'a, or whether it needs to go into Genizah?
(b)Then what is the She'eilah?
(c)How do we attempt to answer the She'eilah from an inference from our Mishnah, which writes 've'Lo be'Kamei'a, bi'Zeman she'Eino min ha'Mumcheh'?
8)
(a)We ask whether a Kami'a has sanctity or not. The She'eilah cannot be whether one may ...
1. ... save it from a fire by carrying it into a courtyard (which has no Eiruv), or not - because we know already from a Beraisa, that a Kami'a (among a list of other holy writings, such as B'rachos) may not be saved (into a courtyard which has no Eiruv), in face of a fire.
2. ... throw away the Kami'a, or whether it needs to go into Genizah - since we have learnt in another Beraisa that even the handle of a vessel which has the Name of Hash-m written or engraved on it requires Genizah, so why should a Kami'a be any different?
(b)The Sha'aleh must therefore be - whether one is permitted to go with a Kami'a into a bathroom or not.
(c)We have already inferred from our Mishnah that one is permitted to go out with a certified Kami'a on Shabbos. Now, if Kami'os had Kedushah - then why would we not forbid one to go out with them, for the same reason that one is forbidden to go out with Tefilin (because one may have to go to the bathroom, in which case he will be obligated to remove them and will then go on to carry them (as we learned earlier).
9)
(a)Why do we reject the answer, that our Mishnah is speaking about...
1. ... a Kamei'a of spices, and not of writing?
2. ... a 'Choleh she'Yesh Bo Sakanah', who is not obligated to remove his Kamei'a?
(b)On what grounds do we reject the suggestion, that whatever acts as a cure, is permitted even to carry in one's hands in the street?
(c)How do we refute the proof that we cited earlier that a Kamei'a cannot possibly be holy, because, if it were, then why are we not worried he might take it off to go to the bathroom?
(d)Then why may one not enter a bath-room wearing Tefilin, which are also covered with leather, just like a Kamei'a?
9)
(a)It is not possible to establish our Mishnah by ...
1. ... a Kami'a of spices and not of writing, or ...
2. ... a 'Choleh she'Yesh Bo Sakanah' ... to resolve our difficulty, since we have learnt in a Beraisa, that the Mishnah refers to a Kami'a of spices as well as to one of writing, and to a person who is just sick, as well as to one whose life is in danger.
(b)Rebbi Oshayah has taught us in yet another Beraisa that a Kami'a is only considered a 'Tachshit', if it is worn in the way normal fashion, but someone who carries it in his hand is Chayav for carrying on Shabbos.
(c)We finally refute the proof cited earlier in (that a Kami'a cannot possibly be holy, because, if it were, then why are we not worried that one might take it off to go to the bath-room) - on the grounds that we are speaking here when the Kami'a is covered with leather.
(d)This will not however, help with regard to Tefilin (to permit him to enter the bathroom with them on his head) - because of the 'Shin' which is carved on the Box of the Tefilin shel Rosh (one woould apparently, be permitted to enter the bathroom wearing the Tefilin shel Yad).
10)
(a)What is ...
1. ... a 'Siryon'?
2. ... a 'Kasda'?
3. ... 'Magpayim'?
10)
(a)
1. A 'Siryon' - is a suit of armor.
2. A 'Kasda' - is a leather hat worn underneath the helmet.
