(Mishnah - R. Lazar): If a bolt [for locking a door] has a thick end [that can be used to mash], one may not lock with it [on Shabbos. It looks like building];

R. Yosi permits.

R. Lazar: A case occurred in Teveryah, and people permitted it until R. Gamliel and Chachamim forbade them!

R. Yosi: No, people forbade it until R. Gamliel and Chachamim permitted them!

(Mishnah): One may lock with a 'dragging' bolt (this will be explained) in the Mikdash, but not outside the Mikdash. (Every leniency in the Mikdash is because Ein Shevus b'Mikdash, i.e. needs of Avodah override mid'Rabanan stringencies);

If it is [not tied, rather,] resting [on the ground] it is forbidden here and here (even in the Mikdash);

R. Yehudah says, if it is resting it is permitted in the Mikdash. If it drags it is permitted [even] outside the Mikdash.

(Gemara - R. Yosi bei R. Bun): The one who permits (R. Yosi) makes the bolt secondary to the thick end (which is a Kli that may be moved). The one who forbids (R. Eliezer) makes the thick end secondary to the bolt (which is Muktzah).

Question: What is a [dragging] bolt?

Answer (R. Yochanan): It is tied, even if it is not hanging.

R. Yochanan: Chilfai drew me and showed me the bolt of Rebbi's house - it was tied, even though it was not hanging.

(R. Yochanan): The individual's opinion here (R. Yehudah, who permits even outside the Mikdash) is like the Stam opinion there (the Mishnah Shabbos 17:7; Chachamim permit plugging a window even if the plug was not tied and hanging). The individual's opinion there (R. Eliezer, who permits plugging only if it was tied and hanging) is like the Stam opinion here (the first Tana, who permit only in the Mikdash. We equate the laws of a window plug and a bolt.)

Question (R. Yosah, to R. Yirmeyah): How do we rule? (The Stam opinions contradict each other!)

Answer (R. Yirmeyah): Since R. Yochanan said "Chilfai drew me and showed me the bolt of Rebbi's house - it was tied, even though it was not hanging'', this teaches that we do like R. Yehudah. [It is permitted] only if it is tied to the door.

(R. Yanai, the father-in-law of R. Ami): [It is permitted] only if it is tied in the door, through something (e.g. a rope) that can hold it up.

R. Lazar's bolt was tied with a reed (it is weak).

If it came off (the rope broke), it is forbidden.

If part [of the bolt] broke [and it does not fill the hole] - R. Yakov bar Acha citing Rabanan says that he pushes it with his fingertips [until it enters tightly].

(R. Ba bar Kahana citing R. Chiya bar Aba citing Rav): The Halachah follows R. Yosi.

(Mishnah): If the lower hinge-pin [of a door [or window] of a Kli] came out, in the Mikdash one may return it [on Shabbos, for it is easy to return it], but not outside the Mikdash [lest he bang it in, and be liable for finishing a Kli];

If the upper hinge-pin came out, it is forbidden here and here (even in the Mikdash).

(Mishnah): In the Mikdash, one [a Kohen] may return a bandage [on Shabbos, i.e. if he removed it to do Avodah], but not outside the Mikdash [lest he smear, which is a Melachah];

Here and here (even in the Mikdash) one may not put on a bandage for the first time. (This is never needed for Avodah.)

(Gemara - R. Yosi bei R. Bun): They did not permit all Shevus in the Mikdash.

(Beraisa): One may not clean [pus] from a bandage, lest he come to smear, and one who smears on Shabbos is Chayav Chatas.

Support (Beraisa): If a bandage slipped down, one may return it up [over the wound]. If it slipped up, one may return it down;

One may expose part of the bandage from here, and clean the wound from here, and expose part of the bandage from here (the other side), and clean the wound from here, but one may not clean the bandage, lest he come to smear, and one who smears on Shabbos is Chayav Chatas.

(Beraisa): If a bandage inflated [and separated from the wound], one may return it on Shabbos.

(R. Yakov bar Acha citing R. Yosa): This is if it inflated opposite the wound (it is still in place over the wound, just there is air in between).

Support (Beraisa): If a bandage slipped down, one may return it up. If it slipped up, one may return it down, as long as it does not totally leave [the place of] the wound.

(R. Yosi bei R. Bun citing R. Yosa): A wound that healed, one may put a bandage on it, for it is merely to guard it (it is not to heal).

(R. Bun citing Rabanan there (in Bavel)): One may put a bandage on a wound on Shabbos, for it is merely to guard it.

(R. Tanchuma): [One may put a bandage on a wound] except for vine leaves, for they are to heal.

(Rav Huna): Pu'ah (a root) is a very good salve when it has five, seven or nine knots, as long as it does not emit its liquid.

One may not read a verse over a wound with Hash-m's name. Those who read on Duda'im (jasmine), it is forbidden.

"Go read this verse for my son, who is frightened. Put a Sefer or Tefilin on him, so he will sleep'', it is forbidden.

Question (Beraisa): They would say Shir Shel Pega'im (this will be explained) in Yerushalayim!

Answer (R. Yudan): Here (it is forbidden) after one was stricken (we do not use Divrei Torah to heal). Here (it is permitted for protection) before one was stricken.

What is Shir Shel Pega'im? It is "[Hash-m] Mah Rabu Tzarai'' and the rest of the Mizmor (Tehilim 3), and "Yoshev b'Seser Elyon'' until "Ki Atah Hash-m Machsi [Elyon Samta Me'onecha]'' (Tehilim 91).