(a) Our Mishnah permits moving stubble lying on a bed on which one now wishes to sleep. What is one moving it for?

(b) Why is one not permitted to move it conventionally?

(c) On what grounds does the Tana permit moving it with one's body?

(d) On which condition (besides having been designated as animal food) may one move it even with one's hands? Why is that?

(e) Why is one moving it anyway?

(a) The Tana permits screwing an amateur clothes press opening on Shabbos, but not screwing it shut. Why the difference?

(b) What does he say about a professional one?

(a) On what condition does Rav Nachman permit pulling a detached radish out of the ground?

(b) How does Rav Ada bar Ahavah prove him wrong from our Mishnah?

(c) On what condition does Rav Yehudah permit grinding peppers with the back of a knife?

(d) What does Rava say about that?

(a) What does Rav Yehudah say about someone who swims in a river on Shabbos and now wishes to leave the water?

(b) Then why does he permit entering the water on Shabbos, seeing as he moves the water four Amos with his body?

(a) What did Abaye (or Rav Yehudah) say about rubbing the mud off one's foot ...

1. ... on the ground?

2. ... against a wall?

(b) On what grounds did Rava object to that?

(c) He concludes the exact opposite of Abaye. What are his reasons for that?

(d) Mar Brei de'Ravina forbids both. According to him, on what is it permitted to wipe his muddy shoes?

(e) The final opinion is that of Rav Papa. What does he say?

(a) What does Rava forbid one to do by the mouth of the Lechi (of a Mavoy) on Shabbos?

(b) Why not?

(c) Why does he prohibit ...

1. ... arranging on Shabbos a barrel on the ground, to sit on?

2. ... stopping up the mouth of a jug with cloths?

(a) How does Rav Kahana permit removing mud from a garment on Shabbos?

(b) Why does he permit it on the inside (but not from the outside)?

(c) Why does it not constitute real Libun?

(d) We query Rav Kahana however, from a Beraisa which permits the removal of wet mud from a shoe on Shabbos by using the back of a knife. What does the Tana say about rubbing the garment?

(e) How do we refute the Kashya?

(a) What distinction does Rebbi Avahu ... Amar Rebbi Yanai make between scraping a new shoe and an old one?

(b) On what grounds does he forbid rubbing an old one?

(c) With what does Rebbi Avahu permit him to scrape a new one?

(d) What does Rebbi Chiya's Beraisa say about removing wet mud from a new or an old one?

(a) What does the Beraisa say about rubbing oil ...

1. ... on one's foot whilst wearing a shoe? Why is that?

2. ... on one's foot and then putting on the shoe?

3. ... on one's entire body and then rolling on a leather mat?

(b) How does Rav Chisda qualify the Heter to rub oil on one's foot and then put on one's shoes? On what condition will the Tana concede that it is forbidden?

(c) What problem do we have with ...

1. ... Rav Chisda's latter statement?

2. ... the Beraisa's basic ruling?

(d) How do we therefore amend the Beraisa to read?

(a) What difference does the Beraisa draw between a small man wearing a larger man's shoes, and wearing his undershirt?

(b) May he wear his coat?

(c) Is a woman permitted to go out with ...

1. ... a torn shoe?

2. ... new shoes? What constitutes a new shoe?

(d) Why is man permitted to wear a new shoe on Shabbos?

(e) What does the Tana say about performing Chalitzah with a torn shoe?

(a) What is the problem with the Beraisa which permits the removal of a shoe from a shoe-form (used for shoe repairs). What does another Beraisa say?

(b) We resolve it by establishing the first Beraisa like the Rabbanan (in a Mishnah in Kelim), and the second one like Rebbi Eliezer. What is their Machlokes there?

(c) We readily accept this explanation according to Rava in 'Kol ha'Kelim'. What did Rava say about a Kli she'Melachto le'Isur?

(d) Why is there a problem with this according to Abaye? What did Abaye say there?

(e) How will ...

1. ... Abaye establish the Beraisa, which permits taking the shoe from the shoe-form (even though one cannot avoid moving the shoe-form)?

2. ... Rava, on the other hand, explain Rebbi Yehudah, who, in a Beraisa, restricts the Heter to remove the shoe to when it is loose, and can be removed without moving the shoe-form? According to whom is Rebbi Yehudah saying this?

(a) What does our Mishnah say about carrying a child on Shabbos who is holding a stone, or a basket with a stone inside?

(b) Under which circumstances does the Tana permit moving Terumah Temei'ah?

(c) What does Rebbi Yehudah say about being Mevatel one Sa'ah of Terumah in a hundred Sa'ah of Chulin?

(a) Rava declares someone who carries a child who is wearing a purse around his neck, Chayav for carrying the purse. Why is he not also Chayav for the child?

(b) Why is the purse not Batel to the child, like a bed is Batel to the corpse which is carries out on it?

(c) Why does Rava rule in the equivalent case, but where the child is dead, that one is Patur. Why is he not Chayav for carrying out the corpse?

(a) We query Rava's earlier ruling (regarding carrying a child with a purse around his neck ... ) from our Mishnah, which permits a father to carry his son who is holding a stone in his hand, in the courtyard. What is the Kashya?

(b) How does Rava answer the Kashya?

(c) Then why does Rava forbid the equivalent case when the child is holding, not a stone, but a coin?

(a) We cite a Beraisa that bears out Rava's Din. The Tana rules that someone who carries his clothes in the street is Chayav, whereas if he wears them he is Patur. What does he say about someone who carries in the street a person who is wearing his clothes and his rings?

(b) He is Patur on the person because we hold like Rebbi Nasan. But why is he not Chayav for carrying out the clothes and the rings?

(c) What would be the Din if the person was holding the clothes or the ring in his hands?

(d) What does this prove?