Explanation #1: Rabeinu Chananel explains that he is shaking off the dew that is on his Talis, meaning that he is washing and whitening it, and is therefore liable to offer a Chatas.

Proof: The Gemara also implies that it is like the case of the hat of Rav Yosef.

Explanation #2: However, if he is shaking it off from dust as explained by Rashi, it does not seem that this should be called whitening.

Explanation: Since we are discussing someone whose clothes fell into water on the road, and it is normal for one to fold up his clothing in those conditions, the Gemara starts discussing folding clothing as well.

Explanation: "Ratanim" means "ha'Rahatanin." (The Aruch explains this means those who run.

Explanation: It appears to Rebbi that the question being discussed is whether this transgresses carrying on Shabbos. The case is where a person has a Talis of four corners, and he takes the two corners on his right side and puts them on his left shoulder. He does not spread them over (the entire area of) his shoulder, but rather folds them up and they are laying on his shoulder.

Explanation (cont.): This what the Gemara means when it says, "What is a Marzev? It is Babylonian pockets" called a Fruntzadera. It is called Babylonian pockets as when it is placed on the shoulder as I explained above, it has many pockets. Each one looks like a gutter.

Explanation (cont.): The Gemara's question is whether this is called carrying on Shabbos, since the garment is not being worn in a normal fashion. This is also what the Gemara means when it says, "whatever is done in order to gather is forbidden." As I explained, if the two right sides are gathered and put on his left shoulder in order that he can move quickly and his cloak will not burden him, it is forbidden.

Explanation (cont.): If this is done to look nice, it is permitted. This case is when the sides of his garment are not gathered, but rather one side is on his shoulder by his neck, and one side is falling on his shoulder until his arm. The point of wearing such a garment is not to be covered.

Explanation (cont.): This is the case of Rebbi throwing his Talis on himself stated later, as he did this as I have explained in order to look nice. This is included in the normal way of wearing clothing (not just for a practical covering, but also doing so in a stylish manner).

Proof: This is also the explanation of the Aruch regarding the word Marzev, where he quotes our Gemara that says one cannot make a Marzev on Shabbos. He explains that if a person puts on a Talis and folds the two sides like a fold and puts these folds on his left shoulder, and he does the same with the right sides of the garment, this is a Marzev.

Opinion: However, he also explains that Marzev means that his Talis is falling down the sides of his body and there is a large space in between them opposite his spine that looks like a gutter.

Question: This does not appear to be correct according to Rebbi. If this is correct, what does the Gemara mean when it says afterwards that a Marzev is Babylonian pockets? It is not made like a pocket (if it is falling down the sides of his body instead of being folded up to resemble pockets)!

Explanation: This is referring to water heated up by fire. If it is from the hot springs of Teveria it is permitted to bathe in it Lechatchilah.

Proof: This is as the Gemara states in Shabbos (40a, 109a) that the sages let them wash in the hot springs of Teveria.

Explanation: This is referring to the water from the cave. Our Mishnah only mentioned the hot springs of Teveria in order to infer that even the water from the cave is hot.

Explanation: He probably was alone, as there was only one of his students with him when he was bathing. This is as the Beraisa in Pesachim (51a) states that a student should not bathe together with his Rebbi. If his Rebbi needs him (to help him), this is permitted. We can assume that Rebbi Shimon would not have needed more than one person to help him bathe.

Explanation (cont.): When they would go back to their house, the student would carry the towel by itself. Rebbi Shimon would not carry it. However, the student could carry it, because Rebbi Shimon held a single person may bring it back and we do not suspect he will squeeze it.

Implied Question: Rebbi said, "We used to bring up." (Didn't Rebbi Shimon only permit an individual to do this, not many people at once?)

Answer: When Rebbi said "We," he meant everyone who served him did so when it was their day to serve Rebbi Shimon, but only person did so at a time.

Text #1: Earlier (40b), our text is that there was an incident with "a student of Rebbi Meir who entered after Rebbi Meir into the bathhouse."

Text #2: Some Sefarim have the text, "his students."

Question: This second text is incorrect (as is apparent from what we have stated above). Additionally, in all of the Sefarim the text later (151b, which records the same incident as the Gemara on 40b) reads, "his student."

Explanation: In Gitin (59a), the Gemara explains that Sachnisa is a lightweight garment. This as we say there that a Suchni and Chomer garment can be folded up like the size of a nut and even half the size of a nut. This is why both of its ends have to be tied down, in order that the wind should not blow it away and he will end up carrying it. Alternatively, it is because it appears like a burden because it is very thin and does not appear to be clothing unless it is clearly seen that it is tied.

Observation: We explained this earlier (123a, DH "Asuvei").