Explanation: Even though Galal (fertilizer) improves land, when it is totally Galal, it damages.

Explanation: Because the west wind is harsh, he distances, and it takes the smell from the city;

This is like we say in Berachos (40a) "one who sleeps to the west of his granary, he is responsible for his death", because the west wind takes the stubble to his nose.

The text: The text does not say "what is the reason?", because it is from the Beraisa. It says so in the Tosefta (1:8).

Question: They bow also to the east, at night! (They circle under the earth, from west to east.)

Answer: We should learn only from what we see.

Question: We should know the place of Tefilah from the Beis ha'Mikdash. There, the Shechinah was in the west!

Answer #1: We cannot learn from there. Even if the Shechinah were everywhere [equally], the Aron and Kapores can be only on one side.

Answer #2 (Ritzva): We cannot learn from there that the Shechinah is in the west;

Granted, the Kodesh ha'Kodoshim was in the west of the Mikdash. In any case, the Aron, where the Shechinah is, like it says "v'No'adti Lecha Sham", was in the east of the Kodesh ha'Kodoshim. (Tosfos Yom Tov on our Mishnah points out that elsewhere, Tosfos says that it was in the middle of the Kodesh ha'Kodoshim, and that this suffices to show we cannot learn from there.)

Explanation: All of these Amora'im hold unlike the Beraisa (Berachos 30a) that one must pray facing Yerushalayim, for it says "v'Hispalelu Elecha Derech Artzam";

Rather, they hold like R. Yishmael, who says that the Shechinah is everywhere.

The one who holds that the Shechinah is in the west holds like R. Akiva, who says "because it is Tadirah.

R. Chanina in our Sugya, who says "those like you, who dwell in the north of Eretz Yisrael, turn south [when praying], holds like the Beraisa in Berachos (that one must face Yerushalayim).

Preference: R. Tam and R. Chananel hold like the version in Rashi that explains that this is the west. It is primary.

Explanation: This is like Rashi explained, from the back of the world. The west is called Achor (back), like it says "Achor v'Kedem Tzartani" (Kedem is east).

We expound this in Chagigah (12a) regarding east and west.

Support #1: Also, it says "Aram mi'Kedem u'Plishtim me'Achor."

Support #2: Also, south is called "right", and north is called "left", like it says in our Sugya. This is because the Shechinah is in the west, and Pnei ha'Shechinah (the direction that the Shechinah faces) is east;

Therefore, the west is called Achor, and the east is called Kedem, and south is called right, and north is called left.

Implied question: The opinion that the Shechinah is everywhere - [how can he explain this]?

Answer: He must explain that the east is called Kedem, the west is called Achor, the south is called right, and the north is called left, because the Shechinah in the Beis ha'Mikdash was in the west, and Pnei ha'Shechinah was towards Yisrael, who were in the east and bowed there.

Explanation: Rabbeinu Yitzchak bar Yehudah explained that when Adam ha'Rishon stood when he was created, he faced east. (Therefore, Arpo, the back of his neck, faced west.)

Rebuttal: It is unreasonable that the back of his neck faced the Shechinah, according to the opinion that the Shechinah is in the west.

Implied question: Our Mishnah connotes that it is the most pleasant of the winds!

Answer: This is when it comes normally. When it comes for punishments, it is stormy, like Rashi explained in our Mishnah.

Explanation: Its wall is fallen, i.e. world is not surrounded on the north side, according to R. Eliezer.

Explanation #1: [It does not suffice to bring] "va'Yigzor Al Yamin", for we could say that it refers to the right and left of man.

Explanation #2: Also, perhaps from the first verse we cannot prove that south is the right, and we would not say oppositely.

Implied question: Why did we need to bring this [Beraisa]? Also the Mishnah says "whether above or below"!

Answer #1: In any case, from the Mishnah one might have thought that it refers to carob and sycamore, which were just mentioned. The Beraisa teaches that it applies to all trees.

Answer #2: According to the Seforim that do not say in the Mishnah "or below", this is fine;

If we had only the Mishnah, one might have thought that "whether above" refers to the tree, and not to the Bor;

This is so we would not ask "if the Bor is above and the tree is below, why [must one distance it]?", like we ask against the Beraisa.

Explanation: This teaches a bigger Chidush, because he used to be poor, and there was no reason for them (the sesame pressers) to consider that he will build a house. Even so, they needed to distance, for this was Giri Didhu (their arrows).

Implied question: If one was Somech b'Heter, he need not distance, even regarding Giri Dilei!

Source (above, 20b - Beraisa): If the cattle pen was there before the storehouse, it is permitted.

The same applies to a baker's or dyer's store. There is no difference between residence and other matters, according to the conclusion.

Answer #1 (R. Tam): Here, the reason is because the usage is not so fixed like those above.

Answer #2: Here, he was Somech b'Isur, for every banging insertion of the shovel softens the ground.