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1)

(a) The person with the fever takes the seven small palm-branches etc., and - like in the previous case - ties them with a loop of hair in the neck-opening of a garment.

(b) The person with the strong fever quotes the Pesukim from the burning bush, because they contain the phrases "Why does the bush (the fever) not burn up?"; "And Hashem 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 Hashem rested His Shechinah on it, but because it was smaller. And that just as, when the fire of the furnace saw the fire of the Shechinah, it fled, so too, should the fire of his fever flee before the fire of the Shechinah.

(a) Rav Oshaya maintains that the author of the Mishnah, which permits anyone to go out with bells must be Rebbi Shimon, in whose opinion 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) According to Rava, 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 to the garment, in which case, it was not possible to take it off and show it around. Consequently, the Mishnah will go according to everyone - even the Rabbanan of Rebbi Shimon.

(a) The Chachamim maintain that, going out with the grass-hopper's egg, the fox's tooth or the nail from a tree on which someone was hanged, is prohibited not only on Shabbos, but even during the week, because it is 'Darkei ha'Emori'! (The source of 'Darkei ha'Emori' is the Pasuk in Vayikra "u've'Chukoseihem Lo Selechu".)

(b) The fox's tooth is an antidote 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.

(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.
3. They also tended to hang on it, in order to elicit the mercy of the passers-by, and encourage them to pray for it.

(c) This is not Darkei ha'Emori, because whatever works by logic is not considered 'Darkei ha'Emori'.

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

6)

(a)

1. 'Gad Gedi ve'Sanuk Lo Ashchi u'Bashchi'- means 'Let my Mazal 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 falls into the realm of idolatry, since both Gad and Dan are names of idolatry.

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

(d)

1. 'Shachatu Tarnegol Zeh she'Kara Arvis, ve'Tarnegol she'Kara Gavris' - means 'Shecht this hen which crowed like a raven' or this one which crowed 'like a rooster'.
2. 'Eshteh ve'Osir, Eshteh ve'Osir' means' I will drink and leave over' etc., in order to bring a Berachah on his wine.

(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) Neither placing a splinter of strawberry-wood nor a piece of glass, into one's pot is considered 'Darkei ha'Emori' - because they are sharp, and work logically.

(c) The Chachamim forbade one to place glass into the pot, on account of the obvious danger involved.

(d) Placing a fistful of salt inside a burning lamp, 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.

(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, causing one to transgress 'Bal Tashchis'.

(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'!

9)

(a) 'ha'Shochei'ah Ikar Shabbos' 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 the Mishnah, who is Chayav one Chatas for each Shabbos that he transgressed, forgot each week that it was Shabbos.

(d) Although he did not recall that it was Shabbos between one Shabbos and the next, we nevertheless say that it is impossible that someone who knows about Shabbos, should not have a fleeting thought about Shabbos. That thought is termed a Yedi'ah, and renders each Shabbos a new Shogeg.

(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 Chayav for each Shabbos that he transgressed each Av Melachah, because if someone is unaware of a certain Melachah, how will he recall it from one Shabbos to another (like someone who forgets the day of Shabbos will), unless 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.