Explanation #1 (Rashi): A reed heals, and it is forbidden [outside the Mikdash] due to [a decree lest one] grind ingredients [to make a remedy].

Explanation #2: It seems that it is a decree lest one extract blood.

Observation: Similarly, in all the cases in Eruvin (103a), we can explain that the reason it is forbidden outside the Mikdash is due to the Isur taught afterwards - here and here (in the Mikdash and outside) it is forbidden [to intend to extract blood].

Support (for Explanation #1): However, the Yerushalmi connotes that the reason is due to grinding ingredients, for it concludes in Shabbos regarding Rebbi, whose finger was bruised on Shabbos, and he put a dry sponge on it and tied it with a reed from the outside...

... And it says there that we learn from this three things - that a sponge does not heal, just it guards, and a reed heals...

If it were due to extracting blood, how could [Rebbi] do so?!

Support #2: Also below, it says that the Chidush is that a reed heals. This connotes that this is the reason why it is forbidden outside the Mikdash.

Question: It needs to teach a reed, to teach that outside the Mikdash, no (it is forbidden). The reason of grinding ingredients does not apply to a small belt, for it does not heal.

Answer: In any case, [the Tana] should have taught a small belt, for it is a bigger Chidush, that it is not an extra garment, rather than teaching the Isur of a reed outside the Mikdash;

It answers that a reed heals, because the words of Chachamim [teach how to] heal.

Explanation #1 (Rashi): [We ask whether Tefilin is] considered an extra garment.

Objection: This cannot be, for it says "it is a clear teaching that Tefilin interrupts." This discusses the hand Tefilin, for we say below that head Tefilin is not a Chatzitzah;

If the problem is an extra garment, even the head Tefilin also [should be a Chatzitzah]!

Answer: According to the opinion above that extra garments [disqualify] only in the place of Bigdei [Kehunah], but not where the Begadim are not worn, this is fine, for the hand Tefilin is in the place of Begadim, but the head Tefilin is not.

Explanation #2: It seems better than to explain that he asks due to a real Chatzitzah, like [the Gemara] expounds below "Al Besaro" - nothing may interrupt.

Implied question: However, the Beraisa that teaches that they are not a Chatzitzah, and we establish it to discuss the head Tefilin, this is no Chidush, if not that it is not an extra garment!

Answer #1: We can say that the Chidush is that his hair was seen.

Answer #2: The Chidush is that it is not a Chatzitzah under the threads that hold the Tzitz.

Implied question: According to the opinion (Yoma 60a) that Chukah is written only regarding matters done in the white (pure linen) garments inside [the Heichal, why should Kidush be Me'akev]?

Answer: At least washing his hands and feet [when changing] from the gold garments to the white garments should be Me'akev, for a need of [Avodah] inside, is like inside;

Source: This is like it says in Yoma (60b) that if the Kohen took a double-handful of Ketores before Shechitah of the bull, it is Pasul (even though he does so outside), for a need of [Avodah] inside, is like inside.

Question: What was the question? Since he is Chayav Misah, we learn from a Kal v'Chomer from sitting, which is not Chayav Misah, and if he served, he disqualified!

If you will say that we cannot learn from sitting [because it is Pasul for testimony], we can learn from sitting and one of the other [Pesulim]!

Also, we do not ask from the name of sitting (which disqualifies). Why is this considered a poor answer?

Implied question: In Tamid (28a) it connotes that the one who went to Terumas ha'Deshen went alone!

Answer #1: That argues [with our Gemara].

Answer #2: There was something there that helped him [to stand during Kidush].

Explanation: According to Rabanan, it is not called standing.

Consequence: When reading from the Torah, one may not lean on anything, because it says in Megilah (21a) that [Kri'as ha']Torah requires standing.

Support: Also in the Yerushalmi we say that it is forbidden to lean, for just like [Torah] was given amidst fear, so we must conduct with it with fear.

Explanation: This does not refer to truly sitting, for one may not sit in the Azarah! Rather, it refers to leaning.

Implied question: In Yoma it connotes that also Rebbi holds like Rav Acha bar Yakov!

Answer: He holds that we learn both from this.