(Mishnah): Enough water to dissolve into Kilor.

Question (Abaye): Whenever something has a common use and a rare use, Chachamim follow the common use, [even] to be lenient (the larger Shi'ur);

If both uses are common, Chachamim are stringent.

It is common to drink wine and milk, it is uncommon to use them to heal - we follow the Shi'ur for drinking, even though this is a leniency;

It is common to eat honey, it is also common to use it to heal - we follow the Shi'ur for healing, this is a stringency;

It is common to drink water, it is uncommon to use it to heal - why do Chachamim follow the stringent Shi'ur for healing?

Answer #1 (Abaye): The Mishnah refers to Galil (healing with water is common there, for people are poor and do not use honey or milk to heal).

Answer #2 (Rava): It applies everywhere, like Shmuel taught:

(Shmuel): All liquids heal [the eye] and coat it [diminishing vision], except for water, which heals and does not coat.

(Mishnah): The Shi'ur for all liquids is a Revi'is.

(Beraisa): The Shi'ur for blood and all liquids is a Revi'is;

R. Shimon ben Elazar says, the Shi'ur for blood is to paint an eye, for this is done for Barkis (a white protrusion from the eye).

Question: Which blood is used for this?

Answer: Blood of a wild hen is used.

R. Shimon ben Gamliel says, the Shi'ur for blood is to paint an eye, for this is done for Yarod (dots in the eye).

Question: Which blood is used for this?

Answer: Blood of a bat is used.

A way to remember which is for which - inside is for inside (bats are found in settled areas, Yarod is recessed into the eye), outside is for outside (wild hens are found outside, Barkis protrudes from the eye).

This refers to one who was Motzi - but one who stored is liable for any Shi'ur [if he was Motzi - this will be explained];

R. Shimon says, this refers to one who stored - if one did not store, the Shi'ur for all liquids is a Revi'is.

Chachamim agree that the Shi'ur for Hotza'ah of waste water is a Revi'is.

Question: The Beraisa said 'This refers to one who was Motzi - but one who stored is liable for any Shi'ur';

Version #1 (Rashi): Also one who stored is liable because he was Motzi!

Version #2 (Tosfos): It does not say that the one who stored is the one who was Motzi (but only R. Shimon ben Elazar is Mechayev on account of another's intent - is our Stam Beraisa like him, unlike the Stam Mishnah (75B))?! (end of Version #2)

Answer (Abaye): The Beraisa discusses an apprentice whose teacher told him to make room for a meal:

If the Talmid was Motzi something that is important for everyone, he is liable;

If he was Motzi something not important for everyone, he is liable only if his teacher saves it. (Rashi - this is like R. Shimon ben Elazar, he is liable for his teacher's intent; Tosfos - all agree with the Beraisa - since he acts on behalf of his teacher, it is as if the teacher himself was Motzi.)

(Beraisa): Chachamim agree that the Shi'ur for waste water is a Revi'is.

Question: What use is there for waste water?

Answer (R. Yirmeyah): It can be used to knead mud.

Question (Beraisa): The Shi'ur for mud is to make an opening [for a bellows] in a furnace. (Surely, this does not require a Revi'is of water!)

Answer: : If mud is already kneaded [the Shi'ur is to make an opening for a bellows, for this is useful];

If mud is not yet kneaded, [one is not liable for less than a Revi'is of waste water, for] people do not bother to knead [less than this, e.g.] the amount needed for a furnace opening.

(Mishnah): The Shi'ur for a rope is in order to make a handle for a basket;

The Shi'ur for Gemi is to make a handle for hanging a sieve.

R. Yehudah says, it is in order to measure a child's foot for the sake of making shoes.

The Shi'ur for paper [made from leaves] is to write a receipt for the tax [levied by the master of the river on all who cross]

If one was Motzi a tax receipt, he is liable.

The Shi'ur for paper that has been erased (one cannot write on it again) is in order to wrap [as a cork] around a small bottle of fragrance.

The Shi'ur for hide is to make a Kemi'a;

The Shi'ur for parchment is to write the smallest Parshah in Tefilin, i.e. Shma;

The Shi'ur for ink is to write two letters;

The Shi'ur for mascara is to paint one eye;

The Shi'ur for glue is to put at the end of Shifshef (this will be explained);

The Shi'ur for pitch or sulfur is to seal a hole [in a Kli for mercury - one removes the mercury by puncturing the seal];

The Shi'ur for wax is to put on a seal of a small hole;

The Shi'ur for a ground brick is to make an opening [for a bellows] in a furnace for refining gold;

R. Yehudah says, it is in order to make a leg of a tripod.

The Shi'ur for bran is to fire a furnace for refining gold (one who lacks coals uses bran; Bartenura - alternatively, one puts bran over the opening when melting gold to keep the heat in).

The Shi'ur for plaster is to put on the smallest of girls [to remove hair];

R. Yehudah says, it is to plaster Kilkul (this and the next opinion will be explained);

R. Nechemyah says, it is to plaster Andifi.

(Gemara) Question: One should also be liable for a rope big enough for a handle to hang a sieve [just like for Gemi - rope is also suitable for this]!

Answer: This would grate the wood, therefore people do not hang it by a rope.

(Beraisa #1): The Shi'ur for leaves (of Lulavim) is to make a handle for a wicker basket;

Others say, the Shi'ur for shoots (that grow around date trees) is to put at the end of a funnel to filter wine.

The Shi'ur for fat is to smear [on the oven wall] under [dough that will become] a small wafer.

Question: How much is this?

Answer: It is the size of a Sela (a coin; it weighs about four ounces).

Contradiction (Beraisa #2): It is the size of a Grogeres.

Resolution: Both of these are the same.

The Shi'ur for tufts is to make a small ball.

Question: How much is this?

Answer: It is the size of a nut.

(Mishnah): The Shi'ur for paper is to write a tax receipt;

(Beraisa A) Question: How big is a tax receipt?

Answer: It is two [big] letters of a tax receipt.

Contradiction (Beraisa B): If one was Motzi blank paper big enough to write two [regular, small] letters, he is liable; if not, he is exempt.

Resolution #1 (Rav Sheshes): Beraisa B requires two big letters like those on a tax receipt (Rashi; Ran - in addition to a margin);

Resolution #2 (Rava): Beraisa B obligates for two regular letters and a margin - this equals the size of a tax receipt (a tax receipt does not need a margin, it can be written and held in the hand).

Question (Beraisa C): If one was Motzi erased paper or a loan document that was paid up:

If the margin is big enough to write two letters, or if the whole paper is big enough to wrap around a small bottle of fragrance, he is liable; if not, he is exempt.

Rav Sheshes could say that Beraisa C also requires letters the size of those on a tax receipt - but according to Rava, no margin is needed here (the erased part can serve as a margin)! (Rashi - Rava holds that whenever a Beraisa discusses 'two letters', this is in addition to a margin.)

This is left difficult for Rava. (Ritva - he is not refuted - perhaps Chachamim do not distinguish, and always require a margin.)

(Beraisa): If one was Motzi a tax receipt before he showed it to the tax collector, he is liable; if this was after showing it, he is exempt;

R. Yehudah obligates even after showing it, for he still needs it.

Question: What does the argument center around?

Answer #1 (Abaye): It centers around runners of the collector [who accuse people of not paying - R. Yehudah says that people need receipts even after showing them, lest runners will claim from them; the first Tana says that people need not keep them - if accused, they will go to the tax collector, who remembers that they paid].

Answer #2 (Rava): It centers around a primary collector who appoints minor collectors [for when he is not there - R. Yehudah says that people need shown receipts, lest they will need to cross the river when a minor collector is there who never saw his receipt; the first Tana says that people need not keep them - the primary collector gives them code words to say to the minor collectors to show that they paid].

Answer #3 (Rav Ashi): It centers around a second collector [for a different bridge - even though other receipts do not exempt, R. Yehudah says that people keep receipts to show other collectors that they pay the taxes, to find favor in his eyes, so he will allow them to pay later, or at least will not accuse them later; the first Tana says that people do not need them for this].

(Beraisa): If one was Motzi a loan document that was not yet paid, he is liable; if it was already paid, he is exempt.

R. Yehudah obligates even after paying it, for he still needs it.

Question: What does the argument center around?

Answer #1 (Rav Yosef): It centers around whether or not one may keep a paid loan document - Chachamim forbid this [lest it will be used to claim the debt again], R. Yehudah permits it [until the borrower pays the scribe's fee];

Answer #2 (Abaye): All forbid keeping a paid document - they argue about whether or not the lender must validate [the signatures on] the document when the borrower agrees that he authorized it [but claims that he paid it. This is the standard explanation - Penei Yehoshua discusses why here Rashi explains differently];

The first Tana requires validation (without this, Migo (since) the borrower could have said that it was forged, he is believed to say that he paid - therefore, the document is worthless if the lender cannot validate it);

R. Yehudah does not requires validation (once the borrower admits that it was written properly, it is as if the signatures testify that the money is owed, a Migo is not believed against testimony - therefore, the document has worth).

Question: Why does it say that they argue about after it was paid - according to Abaye, they argue about whether or not we believe that it was paid!

Answer: Indeed, the first Tana distinguishes whether or not the borrower says that he paid