(Mishnah): [One may not go out with] one [sandal].

(R. Aba): This is due to suspicion, lest people say "Ploni's [other] sandal snapped, and he is carrying it in his elbow.''

(Mishnah): [It is forbidden] when he does not have a wound on his foot.

Inference: If he has a wound on his foot [he may go out with one shoe].

Question: On which [foot] does he put [the sandal]?

Answer #1 (Shmuel): He puts it on the foot without a wound. If you will say that it is on the foot with a wound, [there is suspicion, for people say] "his other foot does not hurt him. This cannot be why he does not wear [a sandal on it. Rather, it snapped, and he is carrying it!'']

Answer #2 (R. Yochanan): [He puts it] on the foot with a wound. (People infer from how he walks that he has a wound. They assume that he sees no need to wear shoes Stam; he wears on this one only due to the wound.)

Note: Seemingly, all the more so he should permit on the foot without a wound. Then it is easier for people to justify why he wears only one! Indeed, MILCHAMOS HASH-M (27b, regarding the Bavli) says that all permit on the foot without a wound. They argue about whether we permit even the foot with a wound. However, below it is proven that the Yerushalmi disagrees. MAHARAL (61a) says that this opinion did not explain why there is no suspicion. Even if there is suspicion, due to pain, Chachamim permitted!

Shimon bar Ba used to serve in front of R. Yochanan. He used to extend to him his sandal like this that was taught in [Maseches] Derech Eretz, that when putting on, one puts on the right [foot] first, and afterwards puts on the left. When removing he removes the left first, and afterwards removes the right.

R. Yochanan: Babylonian, do not do so - early Chachamim did not do so! Rather, when putting on, one puts on the left first, and afterwards puts on the right, lest the right appear to be wounded [when he is wearing only on the right].

Shimon bar Ba: [Your words] teach that one puts on the foot with a wound!

R. Yochanan: Yes, Babylonian, you understood the matter.

One may go out with Tefilin on Erev Shabbos just before dark, but one may not go out with a nailed sandal on Erev Shabbos just before dark.

Question: What is the difference between this and this?

Answer: [Tefilin] one normally removes [before night, even on a weekday]. This (a nailed sandal) one does not normally remove it [before night].

Note: We hold that mid'Rabanan one may not put on Tefilin at night, and there are leniencies to leave them on at night. In Eretz Yisrael they held that the Torah forbids at night, so they were zealous to remove them beforehand. They would bless on removing them before night (Yerushalmi Brachos 2:3), i.e. before Shki'ah (Rosh Hilchos Tefilin 16)!

What is an expert amulet? It is one that healed, and [healed] again and a third time.

(R. Avahu citing R. Yochanan): A doctor is believed to say "this amulet is expert. I healed with it, and again and a third time.

(R. Shmuel citing R. Ze'ira): If [a doctor] healed one person, he (his amulets) are reliable for [that] one person. If he healed two, he is reliable for [those] two. If he healed three, he is reliable for everyone.

One may go out with an expert amulet, whether it is of writing or of herbs, as long as he does not put it on a bracelet or ring.

Question (to R. Yonason): May one put it in a hollow reed and go out with it?

Answer (R. Yonason): Yes, as long as he does not put it on a bracelet or ring.

Question (to R. Yonason): May one go out with Mumaika (something worn around the neck and attached to one's garment)?

Answer (R. Yonason): It is forbidden, due to an ornament.

Question: If [he forbids] due to an ornament (Aveilus over the Churban), also Daniel should have been forbidden (but he wore it) - "veha'Menicha Di Dahava Al Tzavre''!

And if [he forbids] due to a load on Shabbos [this is difficult, for] anything connected to a garment is [permitted] like the garment! (We explained this like HA'GAON RAV C. KANIEVSKY, SHLITA.)

(R. Yosi bei R. Bun citing R. Yosi): If a wound healed, one may put a bandage on it, for it is merely like protection (and not to heal).

(R. Avun citing Rabanan there (in Bavel)): One may put a leaf on a wound on Shabbos, for it is merely like protection.

Limitation (R. Tanchuma): [One may put a leaf on a wound on Shabbos] except for vine leaves, which heal.

(Rav Huna): Pe'ah (a kind of vegetation), its root is good [for healing] when it has five, seven or nine knots [on it], as long as he does not put water [on Shabbos, for then it is evident that it is for Refu'ah].

One may not read a verse on a wound. These who read [a verse] for Yavrucha (a certain illness), it is forbidden [for we do not use Divrei Torah to heal. We explained these like PNEI MOSHE.]

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

Question: They would say Shir Pegu'in (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 Pegu'in? 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).