Explanation: Calculate from 20 days of Chodesh Iyar until the end. There are nine days. It turns out that the 20th of Sivan is 29 days;

"Ad Chodesh Yamim" is 30 days. If so, we find that from the 22nd of the second month, which is Iyar, there is a full month until Sivan 22.

Note: Since Tosfos said that Iyar had only 29 days, we must say that Iyar 22 and Sivan 22 are included among the 30 days.

There were three days that they traveled from Har Hash-m (Sinai). This makes 33 days [from when they left Sinai until they finished eating the Slav. If we count three more days, we finish on the 25th!]

Deduct from them two days, for the cloud ascended [above the Mishkan, and they began traveling] on the 20th of the month, and there are two extra days [in our count, which began on the 22nd.) Twenty-three remain. (I.e. based on this, the month finished on Sivan 23.)

Deduct one day from the three, for one of the three days [of traveling] is included in the Chodesh (of eating Slav). Twenty-two remain. (Indeed, the month finished on Sivan 22.)

Note: The Maharsha left Tosfos difficult, for if only nine days remain in Iyar after the 20th (like Tosfos initially said), there are only 31 days until Sivan 22, and not 33! He was not willing to explain (like we did) that Tosfos changed from his initial words, and later counts including the first day. Also, he was unwilling to say that the third day of traveling is included in the Chodesh of eating Slav. This would require changing the text like the Bach. Also the Keren Orah asked that the verse says that the Slav will come on the day after the third day of traveling!

Explanation: They made it 30 days, in order that the 40 days will end on Tish'ah b'Av;

Note: They did not intend for this. It was Hashgachah that they made Tamuz full!

There were 30 days of Tamuz, and one of Sivan, for he sent the Meraglim on Sivan 29, and nine in Av. This is 40 days.

On the day of Tish'ah b'Av the Meraglim returned from touring the land.

Explanation: It says Yatzmisem twice in that verse. They did not have time to say the second before they came and conquered them.

Opinion #1 (Ri): Even though this verse is not at all in the normal Shir for Sunday (rather, for Wednesday), it happened (through Hashgachah) that they said it.

Opinion #2: The (Yerushalmi says "Ilaya Nakat." Ilaya is like "Eli ki'Vsulah" (in the Kinah Eli Tziyon), an expression of lamentation, like people call Rioniya in old French.

Explanation: This is because we said above that [Hash-m causes] Chovah (bad things) to come on a culpable day.

Explanation: Some say that [a field of] apples smells like Esrogim.

Explanation: These are launderers. They are called Katzrei because they shorten garments through washing them in water.

Citation (Chulin 107b, Mo'ed Katan 14a): According to your reasoning, how do you explain Rav Asi's teaching in the name of R. Yochanan, that one who has only one cloak...

Citation (cont.) Question: People will say that all cloaks are forbidden to launder during Chol ha'Mo'ed, and this one is permitted!

Citation (cont.) Answer: His belt proves about him that he has only one cloak. (He washes its belt with it, or girds the belt over his jacket while washing the cloak, because he has no other cloak.)

Consequence: If so, this was [permitted] only for them. Surely one of us is forbidden even if he has only one cloak, for we do not tie the belt on our cloak, so the belt does not prove [that he has only one cloak]!

Similarly, one must be careful not to launder the turban during Chol ha'Mo'ed, even if he has only one. (It is not evident that he has only one.)

Distinction: However, women may launder garments of infants in order to lie in (sheets used like diapers), for this is like one who has only one cloak, since it is normal to change their garments, and he always needs all their garments.

People rely on this to launder them during Chol ha'Mo'ed.

Note: The Rema (OC 534:1) permits laundering several diapers at once, but only one at a time for other children's garments.

Inference: R. Tam learns from here that Maftir counts towards the count of seven [Aliyos], since we say that three read and one is Maftir. Maftir is one of the three;

In Megilah (23a), the Gemara asked whether or not Maftir counts towards the count of seven. Here it connotes that he does.