Explanation: One may not pass by food [and leave it on the floor], like Rashi explained. Rather, one must pick it up.

Suggestion: Perhaps Ein Ma'avirin means that one may not step on it!

Rejection #1: It says in Eruvin (64b) that R. Gamliel told R. Ila'a "pick up the bun", because Ein Ma'avirin. This connotes that one must pick it up.

Rejection #2: It says there that later generations, in which witchcraft is rampant, Ma'avirin.

If Ma'avirin means that one may not step on it, this that we said that witchcraft is rampant means that they trample;

Here it connotes that in a place where people are concerned for witchcraft, they do not trample! Rather, surely one must say like I explained.

Explanation: The Nochrim will trample it before a Yisrael comes and picks it up.

Question: We should ask that Nochrim will take it!

Answer: Trampling is common, if not for [concern for] witchcraft, for they trample while walking;

Taking is not common, for they fear lest the owner of the loaf sees. They think that he left it there.

Question #1: How can we ask that we should be concerned lest Nochrim trample before any Yisrael goes there, to exempt from announcing?

Just the contrary! We should be concerned for the majority of Yisraelim, who see the loaf and pick it up. We should be concerned to be stringent, to obligate announcing!

Regarding collections of coins, one announces, even though if Nochrim see them first, surely they will take them!

Question #2: The Gemara wanted to say that even regarding a majority of Nochrim, Rabanan argue [with R. Shimon ben Elazar], and obligate announcing, even though there is concern lest [Nochrim] take it, and presumably the owner despaired!

Also, he should have said that it fell from Nochrim, and we should follow the majority!

Even according to Shmuel, who says that we do not follow the majority in monetary matters, when there is no Chazakah, he agrees [that we follow the majority], like is proven in Bava Basra (23b) regarding a fallen chick.

However, whenever it is possible to enact to return property to the owner through announcing, we enact. If so, what did he ask here?!

Question: Also for Rava this is difficult! There are animals and dogs that will eat it, like we said above (22b) "there are vermin that will eat it"!

Answer: Here we discuss big loaves. It is impossible for then to eat them.

Explanation #1 (Rashi): It was put there for a Siman. It did not fall by itself.

Objection: It is not normal to put coins in a loaf for a Siman!

Explanation #2: We can say that he knows that it fell there;

The one who holds that it is not a Siman, since it usually comes by itself, presumably he does not know, since it is not recognizable outside;

Distinction: However, Simanim on an animal that came by themselves, they are a Siman, since they are recognized;

Anything that is not recognized externally, if it is not normal to come by itself, it is a Siman.

Observation: The same applies to strings of meat, like the Tosefta (2:3. It says that one need not announce them. This shows that the knot is not a Siman.)

Question: It says in Chulin (95b) "do not be a lunatic! Meat on a string is a Siman."

Answer: Regarding meat that was hidden from the eye (if it was not watched constantly, we are concerned lest it was switched with forbidden meat, Chachamim) were more lenient;

This is because the Halachah does not follow Rav [who forbids such meat], since the Gemara asks "how may Rav eat meat?!" This implies that it is fine that we eat meat.

Inference: Midah is better [for a Siman than the weight].

Question: We say below (28a, that if two people claim an Aveidah, and one gives the weight for a Siman, and the other gives the length and width), we give it to the one who gave the weight. This shows that the weight is a better Siman!

Answer: This refers to a garment. It is not normal to weigh it. There, surely weight is a better Siman.

Implied question: A Mishnah (24b) teaches that if one found Peros in a Kli, he must announce due to a Siman on the Kli! (We should say the same here!)

Answer: Here, usually all the barrels are the same.

Question: The amount of wine inside should be a Siman!

Answer: The barrel is full, and all the barrels are the same;

However, if the barrel is not full, it would be a Siman to say how much wine is inside.

Question: Rav said in Avodah Zarah (39b) that a barrel with a single Chosam (seal) is forbidden (perhaps a Nochri opened it or switched the contents. Tosfos holds that the Siman of triangular pieces is no better than one seal);

Also Shmuel argues with him only about milk, but he agrees about meat, wine and Techeiles;

Answer (R. Tam): There, we discuss a Yisrael who is suspected [about these matters].

Support: It connotes like this. Above there, it discusses a Chaver and an Am ha'Aretz. A Yisrael who is suspected does not fear [to open] like a Nochri fears.

Explanation: Every Ba'al ha'Bayis makes his marking unlike others. It is a Siman;

The Beraisa discusses when there is no marking.

Explanation #1: Even marking is not a Siman after the storehouses were opened, for one Ba'al ha'Bayis sells to many grocers, and all have the same marking.

Explanation #2: Rashi's Perush (before the storehouses were opened, it is a Siman that it is marked, for very few do so) is not correct.

Question: It says (Kidushin 30a) "v'Shinantam" - Divrei Torah should be sharp in your mouth. If someone asks you, do not stammer and tell him. Rather, tell him immediately! (Why may one deny that he knows?)

Answer: This refers only to one who comes to ask a law or ruling, or to learn;

However, here that he comes to test him whether he knows, one may deviate [from the truth] and say "I did not learn this."

Question: Rashi explained [that if they asked him whether he had relations, he may lie. This is difficult,] for it is not common to ask about this!

Explanation #1: Rather, if he was a Ba'al Keri and did not come to the Beis Midrash, and they asked him why he did not come, he should deviate and say that he was sick, or some other Ones occurred.

Explanation #2: They asked him "did you sleep on this bed?" He should not say "yes", lest semen be found on it, and he will be disgraced.

Explanation: If they asked him whether or not [his host] welcomed him with a pleasant countenance, he should say "no", like Rashi explained, for we say in Erchin (16a) "Mevarech Re'ehu b'Kol Gadol ba'Boker Haskem ba'Erev Kelalah Techashev Lo" (publicly praising a host can cause that he is inundated with guests, who will deplete his wealth, or can incite listeners to steal from him).

Question: We say in Berachos (58a) that a good guest says "all the host's toil, he toiled only for me!"

Answer: He says so among proper people. Here, we discuss [praising a host] among improper people.

Question: Why don't we count here that one may lie for Darchei Shalom, like it says in Yevamos (65b)?

Answer: Also these are due to Darchei Shalom, and they are more common than others. Therefore, [Shmuel] taught these.