1)

(a)To cure a fever that strikes once every three days, one must take seven small palm branches, seven splinters of wood from seven beams, seven pegs from seven bridges, seven ashes from seven ovens, seven specks of dust from seven holes in which the hinge of the door swivels, seven lumps of tar used to strengthen seven boats, seven grains of cumin and seven hairs from the beards of seven old dogs and - like the man with the fever on the previous Amud, he ties them with a loop of hair in the neck-opening of a garment.

(b)For a very strong fever, one burns a strand of hair in a bush and makes a few cuts in the bush with a metal knife. Why does he subsequently quote the Pesukim from Sh'mos - written by the burning bush: "Vayeira Mal'ach Hash-m Eilav ... Vayomer Moshe ... Madu'a Lo Yiv'ar ha'Seneh ... Vayar Hash-m Ki Sar Lir'os ... Vayomer Al Tikrav Halom" - because assuming that the bush hints at the fever, they contain good signs: "Why does the the fever not burn up?"; "And Hash-m saw that Moshe had moved" (from his place to come closer) - "that he had moved from his place" is a sign that the fever should also depart; and "Don't come close!" - is a sign that the fever should keep away;

(c)He then says - that it is not because the bush was taller than all the trees that Hash-m rested His Shechinah on it, but because it was smaller, and that just as, when the fire of the furnace into which Chananya, Mishael and Azaryah had been thrown saw the fire of the Shechinah, it fled, so too, should the fire of his fever flee before the fire of the Shechinah.

2)

(a)Rav Oshaya establishes our Mishnah, which permits even those who are not princes to go out with bells, like Rebbi Shimon - who says that every Jew is potentially a prince. Consequently, it is nothing unusual for a Jew to wear a bell like a prince, that we need to suspect that he might take it off, to show his friends.

(b)Rava disagrees with Rav Oshaya. In his opinion - it is not because he is a potential prince that the Tana permits every Jew to go out with a bell, but because the bell tended to be woven into the garment, in which case, it was not possible to take it off and show it around. In that case, the Mishnah will go according to everyone.

3)

(a)Rebbi Meir permits one to go out on Shabbos with a grasshopper's egg, a fox's tooth or a nail from a tree on which someone was hung, as an antidote to various ailments. The Chachamim - prohibit all of these, not only on Shabbos, but even during the week, because it is 'Darkei ha'Emori'! (based on the Pasuk in Acharei-Mos "u've'Chukoseihem Lo Selechu".)

(b)A grasshopper's egg is against ear-ache, and a fox's tooth, for sleep - both for over-sleeping and for insomnia: for the former, one uses the tooth of a live fox, for the latter, that of a dead one.

(c)The nail serves as an antidote - for a swelling on one's body.

4)

(a)Abaye and Rava say that whatever serves as a recognizable cure, is not included in the Isur of Darkei ha'Emori.

(b)

1. One places heavy stones on a tree which sheds its fruit, because the weight will weaken the tree, and stop it from shedding its fruit prematurely.

2. Painting it will bring its plight to the attention of the public, who will proceed to pray for its well-being.

(c)They also tended to hang on it, in order to elicit the mercy of the passers-by, and encourage them to pray for it. This is not Darkei ha'Emori, because whatever works logically is not considered 'Darkei ha'Emori'.

(d)The Torah writes "ve'Tamei Tamei Yikra" about a Metzora, who would announce his state of Tum'ah as he left the town, to encourage people to Daven for him.

5)

(a)All the spells in 'Perek Amorai' are considered Darkei ha'Emori, except for two. One of them is the one that is said for a person with a bone stuck in his throat (where one takes the same kind of bone, places it on his head and recites the appropriate incantation). The second one is the one used to dislodge a fish-bone that is lodged in one's esophagus.

6)

(a)

1. 'Gad Gedi ve'Sanuk Lo Ashchi u'Bashchi'- means 'Let my Mazel increase, and not become weak by day and by night'.

2. 'Dunu Dani' - means 'My barrels should be strong'.

(b)According to Rebbi Yehudah, both of these statements are not just Darkei ha'Emori, but actually fall into the category of idolatry, since both 'Gad' and 'Dan' are names of idols.

(c)'Hu bi'Sh'mah, ve'Hi bi'Sh'mo'- refers to a man and his wife who swap their names during the night. This too, is forbidden because of Darkei ha'Emori.

(d)The meaning of ...

1. ... 'Shachatu Tarnegol Zeh she'Kara Arvis, ve'Tarnegol she'Kara Gavris' is - 'Slaughter this hen which crowed at night (after all its contempories [or like a raven])' or ' ... this hen which crowed 'like a rooster'.

2. ... 'Eshteh ve'Osir, Eshteh ve'Osir' is - ' I will drink and leave over' etc., in order to cause this wine to be blessed'.

7)

(a)A woman who dances in front of Kutach, one who silences everyone whilst her lentils are cooking, one who makes a noise in front of her beans cooking on a pot, and one who urinates in front of her pot cooking on the stove - to improve the quality of the dish - are all forbidden because of 'Darkei ha'Emori'.

(b)Placing a splinter of strawberry-wood or a piece of glass into one's pot (to hasten the cooking) - are both not considered 'Darkei ha'Emori, because they are sharp, and work logically.

(c)The Chachamim nevertheless forbade one to place glass into one's pot - because of the danger involved (to conform with the principle 'Chamira Sakanta me'Isura').

(d)Placing a fistful of salt inside a burning lamp or a piece of clay or earthenware underneath a burning lamp are not considered 'Darkei ha'Emori', because they work logically: The salt liquefies the oil, causing a brighter light, and the earthenware cools down the oil, slowing down the burning process.

8)

(a)One may not cover an oil-lamp or leave a paraffin lamp uncovered - because both of these cause the oil to burn much quicker, far which one transgresses 'Bal Tashchis' (a Rabbinical Isur of unnecessarily wasting something that is useful).

(b)With each glass of wine that Rebbi Akiva drank at his son's wedding, he announced - 'Chamra ve'Chaye le'Pum Rabbanan, Chaye ve'Chamra le'Pum Rabbanan' (Wine and life to the mouth of the Rabbanan)!

9)

(a)'ha'Shochei'ach Ikar Shabbos, ve'Asah Melachos Harbeh, Eino Chayav Ela Chatas Achas' refers to a Tinok she'Nishbah (a child who was captured when he was a baby, who had literally never heard of Shabbos).

(b)The reason that he is Chayav only one Chatas is because he is really only guilty of one Shogeg, and therefore fits the Pasuk which describes 'one Shemirah for many Shabbasos' as will be explained later.

(c)The man in the second case in our Mishnah ('ha'Yodei'a Ikar Shabbos'), knows about Shabbos, and is Chayav to bring one Chatas for each Shabbos that he transgresses - forgot each week that it was Shabbos.

(d)Although he did not recall Shabbos from one Shabbos to the next, he is nevertheless Chayav for each Shabbos - because it is impossible for someone who knows about Shabbos not to have a fleeting thought about Shabbos each week. That thought is termed a Yedi'ah, and renders each Shabbos a new Shogeg.

10)

(a)One is Chayav for each Av Melachah - by 'Zadon Shabbos, ve'Shigegas Melachos' (i.e. if he remembered Shabbos, but forgot the Melachos).

(b)He is not also Chayav for each Shabbos that he transgressed each Av Melachah - because if someone is unaware of a certain Melachah, he will not recall it from one Shabbos to another (like someone who forgets the day of Shabbos will), until he actually learns about it.

(c)It makes no difference whether one transgressed Avos or Toldos, he is Chayav for each and every Melachah that he transgressed - provided no two of them are Toldos of the same Av, because for an Av and all its Toldos, one only brings one Chatas.

(d)Consequently, someone who transgressed an Av together with three of its Toldos on three consecutive Shabbasos 'be'Zadon Shabbos ve'Shigegas Melachos' - would have to bring only one Chatas.