Implied question: It says "va'Yikra Shemo Hash-m Nisi" and "va'Yikra Lo Hash-m Shalom"! (Moshe and Gid'on called Mizbechos on Hash-m's name.)

The Targum of these is u'Falach and v'Tzali (he served and he prayed. Maharsha - Tosfos understands the Targum to mean that the Keri'ah (calling) refers to the Mizbe'ach, i.e. he called it Hash-m. If so, why it is difficult if also Yakov did so?)

Answer: There, we can say that they called the Mizbe'ach Hash-m due to the miracle, or due to the Shalom that occurred for them;

However, here there was no event to say that due to it, Yakov called [the Mizbe'ach] Kel. If he did so, the verse should have explicitly explained so!

Explanation: Rav said that the Halachah does not follow R. Muna, who says that he returns to the beginning.

Pesak: This is the Halachah. He need not return to the beginning, for the Halachah follows Rav regarding Isurim, and he (Rav) said so.

Support: R. Yochanan holds like him in Rosh Hashanah (34b). He said that if one heard nine Teki'os at nine times during the day, he was Yotzei;

We conclude there that a Beraisa supports him, and we bring this [Beraisa] and ask a contradiction in R. Yochanan, who said in the name of R. Shimon ben Yehotzadak that if he delayed long enough to finish, he returns to the beginning;

The Gemara answers that R. Yochanan himself holds [that he was Yotzei,] unlike he said in the name of his Rebbi (R. Shimon ben Yehotzadak);

Inference: Since a Beraisa supports him, this shows that the Halachah follows him.

Pesak (Ri): If one is in Emes v'Yatziv, he waits for the Tzibur to say Kedushah, Borchu or Amen Yehei Shmei Raba with them.

Distinction: Only if he was Mekadesh, we tell him to delay marrying her. Since she is only an Arusah now, it looks like he marries Achos Zekukaso (the sister of a Yevamah waiting to do Yibum with him);

If he married her, she is his full wife, and he need not delay, for the Zikah was totally uprooted.

Distinction: This is only if he was Mekadesh her after [her sister] fell [to Yibum];

If he was Mekadesh her before she fell, so she was not Achos Zekukaso at the time of Kidushin, we do not tell him to delay, for there was never Zikah.

Explanation: R. Yehudah's reason [to say that he waits] is because he holds that Yesh Zikah (we consider a Shomeres Yavam to be partially Mekudeshes to the Yavam).

Pesak: R. Tam says that this is the Halachah.

Rashi's opinion: This is areminta (in old French. Rashi (Eruvin 13a) says that it is adrement (a black dye).)

Objection: If so, it should be forbidden to put areminta into ink (used for a Megilah)!

Conclusion: Rather, Kankantom is not areminta.

Support: There (13a) it explains that Kankantom is forbidden because it says "v'Chasav... v'Machah" regarding Sotah - it must be possible to erase the writing;

Ink with Kankantom cannot be erased [because it gets absorbed into the parchment].

Conclusion: Kankantom is not areminta, for we regularly put areminta into our ink, and even so it can be erased well.

Tosfos opinion: Rather, it is like the Rashbam said (Eruvin 13a), that Kankantom is vitriol, (a black ink. In Sotah 17b, Rashi said "Vitrioli Oh Ordement Korin Oso", which connotes that these are the same.)

Implied question: We say there that it is Yerokah (green, or yellow)!

Answer: We can say that it blackens when one grinds it finely.