1)

(a)Our Mishnah permits someone with a toothache - to dip his food in vinegar (but not to drink it directly).

(b)He forbids someone with a pain in his side to rub wine and vinegar on the body where it hurts - (because nobody does this unless it is for a cure) - but permits rubbing in oil, since even healthy people sometimes tend to anoint themselves with oil.

(c)Princes are permitted to rub rose-oil on their sores - because they can afford the luxury of using rose-oil for anointing, even when they are healthy; but ordinary people are not - because rose-oil is too expensive for them to used for anointing, and it is therefore obvious that they are using it as a cure.

(d)Rebbi Shimon disagrees with the above distinction - because he maintains that if princes may use rose-oil, so too, may all Jews, since ultimately, all Jews are princes.

2)

(a)Rav Acha Aricha - alias Rav Acha bar Papa, questioned our Mishnah from a Pasuk in Mishlei.

(b)The Pasuk conveys vinegar - as bad for the teeth and smoke as bad for the eyes.

(c)Rebbi Avahu gave Rav Acha Aricha two answers; one of them draws a distinction between wine that is manufactured from unripe grapes (which is bad for the teeth) and vinegar made from wine (which is good for the teeth). In his second answer (even assuming that both are speaking about vinegar) he describes how - when there is no wound in the mouth it causes the gums to recede and the teeth to come loose), but good for the teeth, when there is (since it removes the toothache).

(d)To reconcile our Mishnah, which forbids sipping vinegar for one's teeth, and the Beraisa, which permits it, Abaye establishes our Mishnah where one swallows it, whereas the Beraisa speaks where he spits it out. Rava reconcile the two even assuming that the Mishnah is speaking about where one swallows it - and it is nevertheless forbidden after eating, since although one tends to sip vinegar in the course of the meal, one does not to do so after the meal, and everybody will know that he is taking it because of his teeth.

3)

(a)Based on what Rava says in Beitzah (regarding the principle of 'Ho'il'), we query Rava's distinction. Rava says in Beitzah - that (based on the principle of 'Ho'il') just as (in spite of the resemblance to Tikun Gavra) Tevilah is permitted on Shabbos (because people will think that one is merely cooling down in the cold water), so too is it permitted on Yom-Kippur (even though there is a specific Isur of bathing on Yam-Kippur).

(b)By the same token we ask - Rava ought to apply 'Ho'il' and say that just one is permitted to drink the vinegar before eating, so too, should it be permitted afterwards.

(c)We answer - that in fact, Rava retracted from his answer here (and he answers the Kashya like Abaye).

(d)It must be from his answer here that Rava retracted, and not from his answer in Beitzah - since the Beraisa in Beitzah bears out his statement there (of Ho'il), and writes 'Kol Chayvei Tevilos Tovlin Kedarkan, Bein be'Tish'ah be'Av, Bein be'Yom ha'Kippurim' (vindicating his theory of 'Ho'il').

4)

(a)We query Rav, who, cited by Rebbi Aba bar Zavdi, rules like Rebbi Shimon in our Mishnah ('Kol Yisrael B'nei Melachim Heim'), from his own ruling in the case of 'Mesuchraysa de'Nezaysa' - where squeezing a cloth into the tap of an earthenware barrel containing wine ...

(b)... which, according to Rav Shimi bar Chiya - Rav forbids on Yom-Tov, like Rebbi Yehudah regarding 'Davar she'Ein Miskaven', so how can he rule like the leniency of Rebbi Shimon in our Mishnah (since one either tended to rule like the leniencies of Rebbi Shimon with regard to Shabbos or like the stringencies of Rebbi Yehudah).

(c)We attempt to resolve the problem based on a statement by Abaye and Rava, who say - that Rebbi Shimon conceded that one is Chayav in a case of 'P'sik Reisha ve'Lo Yamus' (where the Melachah is bound to ensue, taking it out of the realm of 'Davar she'Ein Mizkaven' [like cutting off the head of a bird, which is then bound to die]).

5)

(a)We query this however, from another statement of Rav. Shmuel (some say quoted by Rav Chanan bar Ami) rules like Rebbi Shimon (regarding rose oil). Rav (some say quoted by Rav Chiya bar Ashi) - rules like Rebbi Yehudah.

(b)In that case - back comes the question how Rebbi Aba bar Zavda can rule like Rebbi Shimon.

(c)Rava, together with the lion of the group - Rebbi Chiya bar Avin, reconciles Rav ruling like Rebbi Shimon.

(d)They explain that Rav holds like Rebbi Shimon, but not for the same reason, which cannot mean that, according to Rav, rose oil does not heal - since if it did, why would the princes anoint with it?

(e)What he therefore means is - that whereas Rebbi Shimon permits rose-oil even in a town where it is not common (due to the principle 'Kol Yisrael B'nei Melachim Heim'), whereas Rav permits it only in a town where it is common to anoint with it (as it was in his town), and it is not evident that it is being used as a cure.

6)

(a)They tied knots in the Mishkan - when a thread of a curtain snapped and they tied the two ends together.

(b)Our Mishnah - gives the example of a camel-driver's knot and a sailor's knot to illustrate knots for which one is Chayav on Shabbos.

(c)In fact, they both fall under the category of a 'Kesher shel Kayama' - which means a knot which is meant to last permanent (see also Rif).

(d)The sort of knot that Rebbi Meir describes which one is not Chayav on Shabbos is - one that can be untied with one hand (because it is not tight).

7)

(a)Initially, we define Kesher ha'Gamalim as 'Kitra de'Katra bi'Zemama', and Kesher ha'Sapanim as 'Kitra de'Katri be'Istrida'. What is ...

1. ... 'Kitra de'Katra bi'Zemama' is - the knot with which one ties a long rope to the rope ring (the Zemama) that one ties through the nose of a wild she-camel, which one attaches when one wants to tether the camel, and unties when one wants to free it.

2. ... 'Kitra de'Katri be'Istrida' is - the rope that, in similar fashion, one passes through the ring (made of rope or creeper) at the front of a ship, to tie it to the dock.

(b)The problem with this is - that the know concerned is a temporary one (which is only meant to last for as long as one as wants to restrain the camel and dock the ship.

(c)We therefore conclude define a Kesher ...

1. ... ha'Gamalim as - the knot with which one ties the ring through the camel's nose ('Kitra de'Zemama Gufa').

2. ... ha'Sapanim as - the knot with which one ties the ring through the front of the ship ('Kitra de'Isterida Gufa').

8)

(a)Rav Achdevu'i asks whether Rebbi Meir will permit a bow on Shabbos. Whether perhaps he ...

1. ... permits it - because he is able to open it with one hand.

2. ... forbid it - because unlike the knot to which he is referring to in the Mishnah, it is tight and will not come untied by itself.

(b)The outcome of the She'eilah is - Teiku (Tishbi Yetaretz Kushyos ve'Ibayos).

9)

(a)Our Mishnah permits a woman to fasten the two ends of an undershirt, a head-dress, a belt, sandals or sandals, flasks of wine or oil and a pot of meat, on Shabbos - because a knot that one ties and unties every day is not considered a Kesher shel Kayama (even mi'de'Rabbanan).

(b)Rebbi Eliezer ben Ya'akov - permits tying a rope across the entrance of a stable, to prevent the animal inside from running away.

(c)The problem with the Mishnah's opening words 'Yesh L'cha Kesharim she'Ein Chayavin Aleihen ... ', and the continuation 'Kosheres Ishah Miftach Chalukah' is - that 'she'Ein Chayavin Aleihen ... ' implies Patur Aval Asur, whereas 'Kosheres Ishah' implies that there is not even an Isur de'Rabbanan, as we explained.

(d)We reconcile the two statements - by the Tana first teaches us that there are knots which are Asur mi'de'Rabbanan (with reference to 'Kitra de'Katra bi'Zemama', and 'Kitra de'Katri be'Istrida', which we explained earlier).