(a) The Mishnah is about to discuss three types of ovens, a Kirah, a Tanur and a Kupach. What is the definition of ...

1. ... a Kirah?

2. ... a Tanur?

3. ... a Kupach?

(b) What distinction does the Tana draw between a Kirah that has been heated with straw or with thin twigs and one that has been heated with the residue of olives or with sesame-seeds and wood?

(c) Why is the latter prohibited?

(d) It is permitted however on one of two conditions; one of them, that one clears the source of heat from the Kirah. What is the other?

(a) The current prohibition does not apply if one of three conditions is met; two of them, if the food is fully-cooked to the point of 'Mitztamek ve'Ra lo' or if it is still raw. What is the meaning of 'Mitztamek ve'Ra lo'?

(b) Why does the Tana permit leaving the food on the Kirah in these two cases?

(c) Which third case does he permit for the same reason?

(a) Beis Hillel permit leaving both boiling water and fully-cooked food on a Kirah as long as the aforesaid conditions are met. What do Beis Shamai say?

(b) What is Beis Shamai's reason?

(c) Which other restriction do Beis Shamai place on the current concession (of placing a cooked pot on a Kirah which is Garuf ve'Katum)?

(d) What is their reason?

(a) Beis Hillel disagree with Beis Shamai's latter Chumra, too. On what condition do they permit even returning a pot onto the Kirah?

(b) Why do they concede that it is forbidden once one has put the pot down?

(a) What does the Mishnah now say about a Tanur that has been heated with straw or with thin twigs?

(b) What is the reason for this stringency?

(c) What does 'Eino Masi'ach Da'ato Mimenu' mean?

(d) And what does the Tana say about a Kupach that has been heated with ...

1. ... straw or with thin twigs?

2. ... with the residue of olives or with sesame-seeds and wood?

(a) What does the Mishnah say about placing an egg next to a boiling kettle (see Tos. Yom-Tov)?

(b) The Tana also forbids opening it onto a hot cloth. How did the cloth become hot?

(c) Rebbi Yossi permits it. What is the basis of their Machlokes?

(d) The Mishnah then forbids 'wrapping' the egg in hot sand or earth that has been heated by the sun to roast. Rebbi Yossi concedes that this is forbidden for one of two reasons; one of them is for fear that people will say that if one is permitted to 'wrap in hot sand, why not in hot ashes?' What is the other?

(e) Which Melachah will he then transgressed?

(a) What did the men of Teverya do with the pipe into which cold water flowed?

(b) When did they do this?

(c) What distinction did the Chachamim draw between water that was heated on Shabbos in this manner and water that was heated on Yom-Tov?

(d) What is the Halachic difference between the two?

(e) What did the men of Teverya subsequently do?

(a) The Mishnah permits drinking water from a hot Muli'ar on Shabbos, provided the coals were removed before Shabbos. What is a 'Muli'ar'?

(b) They forbade the same thing however, with regard to an Antichi. In what way does an Antichi differ from a Muli'ar?

(c) Why the difference?

(a) What does the Tana say that one should not do with regard to a kettle containing boiling water that one removed from the stove on Shabbos?

(b) What does he on the other hand, permit one to do with it or with a cup of boiling water?

(c) What are the ramifications of the latter ruling that allows pouring only a lot of water into a cup of boiling water?

(d) What can we extrapolate from the continuation of the Mishnah, which permits adding spices to a plate of hot food?

(e) What is the Halachah?

(a) What does the Mishnah say about adding spices to a pot that one has just removed from the stove (as opposed to a cup of boiling water that we just discussed)?

(b) What does the Tana say about adding spices to a large dish of hot food?

(c) What does Rebbi Yehudah say adding spices to any dish?

(d) On what condition does he concede that it is forbidden?

(e) Like whom is the Halachah?

(a) What is the Din with regard to adding salt to any of the above?

(b) Why is that?

(a) Why does the Mishnah forbid placing a vessel underneath an oil-lamp on Shabbos?

(b) On what principle is this based?

(c) When does the Tana permit it?

(d) In the latter case, on what grounds does he prohibit taking some of the oil that has dripped into the vessel to re-use on Shabbos?

(a) The Tana permits moving a new lamp on Shabbos. On what grounds does he forbid moving an old one? What sort of lamp is he talking about?

(b) Rebbi Shimon permits both. On what condition does he too forbid moving a lamp on Shabbos?

(c) Which kind of Muktzah, besides Muktzah Machmas Mi'us does he not hold of?

(d) With which kind of Muktzah does he agree?

(e) The Halachah is like Rebbi Shimon in most of the above cases. In which case do we rule like the Chachamim?

(a) What does the Tana say about placing a vessel underneath a burning lamp to catch the falling sparks?

(b) Why is he more lenient here than he is by the oil that drips from it, which he forbids (as we learned earlier)?

(c) What does he say about adding water to the vessel even on Erev Shabbos?

(d) Why does he forbid it?