To remove the tefillin: [Rashi] explained, [those] of Rabbi Eliezer. Even though Rabbi Eliezer did not move from one place, it is called a rabbinic Shabbat prohibition. As anything with which the Sages prohibited one to go out to the public domain, it is [also] forbidden to go out with it to the courtyard. And the law is the same even if he sits in one place - it is forbidden.

How can they neglect a prohibition [punishable by] stoning: It is implied that we first light, and then we remove [the tefillin]. But that is difficult - since in the chapter [entitled] BeMeh Madlikin (Shabbat 35b ff.), it implies the opposite. For we learned (in a baraita), "The third [shofar blow] is to light the [Shabbat] light - [these are] the words of Rabbi Natan. Rabbi Yehudah says, 'The third is to remove tefillin.'" And [Rashi] explains there, "So he lights with the fourth one." And it cannot be said that he lights with the second one - as it says there, after this, "The second is to light. In accordance with whom? It is neither in accordance with Rabbi Natan nor in accordance with Rabbi Yehudah HaNassi!" Nor can it be said that he lights with the third, and this is what it is saying - the third is also to remove tefillin, but one must always first light. For it said over there, "the third is to light," and it establishes [that position] to be in accordance with Rabbi Natan, and not in accordance with Rabbi Yehudah HaNassi. And there is another difficulty - did Hyrcanus not know his [father's] custom? So it can be said (answered) that the tefillin is certainly first. However, at that time, they delayed lighting because they were preoccupied with his sickness. And that is why he rebuked him.

And their purification is as they are: [Rashi] explained that they argued concerning immersion when they tore - if what is inside it separates [the water and the object] or not. And we do not find this disagreement explicitly. Rather in Chapter 23 of Kelim, it is learned, "A ball, a shoe last, an amulet and tefillin which were torn [after becoming impure] - one who touches them is impure; but one who touches what is inside it is pure." Hence its inside is not considered a connection. But we learned in the Tosefta, "Rabbi Yehoshua ben Karcha says in the name of Rabbi Eliezer, 'We can even immerse them as they are.'" Hence since it does not separate during immersion, we understand from this that it is a connection.

He was striking his flesh: And it is not [forbidden] on account of, "Gashes for the dead" (Leviticus 19:28). As he did it for [the sake of the honor of the] Torah - as he said, "I have many coins, but I do not have a money changer to sort them."