The Mishnah had taught: One may not dance.

R. Yirmiyah/ R. Zeira quoting Rav Huna: 'Kiputz' (jumping) means lifting up both feet together. 'Rikud' (dancing) means lifting up one foot and putting down the other.

R. Elazar: Any form of sound-making is prohibited on Shabbos.

R. Shmuel bar Rav Yitschak: My grandfather was the beadle of the Synagogue and he would knock on people's doors to call them to the Synagogue.

R. Lil bei R. Elem knocked on a chair (on Shabbos to make noise).

R. Ila stayed out late studying on Friday night. When he came home, he discovered that all of his household were already sleeping. He rested on the ladder in front of his house as he did not want to knock on the door on Shabbos.

R. Yirmiyah would learn with R. Imi's son. R. Imi went to wake up his son on Shabbos morning to go and learn. He knocked on his son's door. His son asked him, "Father, who permitted you to do this?''

R. Aba bar Kahana to R. Yasa: May a person tap his intestines on Shabbos?

R. Yasa: Is it permitted on a weekday? (It can cause immoral thoughts)

R. Shmuel bar Avudama: The Rabbanan are accustomed to say that a sick person may bang above his navel. If he is clothed, he may bang even below his navel.

The Mishnah had taught: One may not judge.

R. Chizkiyah/ R. Acha quoting R. Abahu: It is prohibited to judge monetary cases on Erev Shabbos.

Question: A Mishnah contradicts this - 'Therefore, one may not judge life and death cases, neither on Erev Shabbos nor on Erev Yom Tov'. This shows that one may judge monetary cases.

R. Chiya - Beraisa: One may judge monetary cases on Erev Shabbos but not life and death cases.

Answer: The Mishnah and Beraisa rule that if a case was judged on Erev Shabbos/Yom Tov it is valid. R. Abahu ruled that if a person asks if a monetary case should be judged on Erev Shabbos, he should be told not to judge.

The Mishnah had taught: One may not marry.

R. Ba bar Kohen before R. Yosa/ R. Acha quoting R. Yaakov bar Idi: It is prohibited to betroth a woman on Erev Shabbos.

This ruling is against making a betrothal banquet, but to merely betroth is permitted.

Shmuel: He may even betroth on the 9th of Av, to prevent another man from betrothing her.

Question: The opinion of Shmuel has been switched. The Pasuk in Tehillim (68, 7) states, "He settles individuals into a family'';

Another Pasuk states (62, 10), "If they would be lifted onto scales, together they would be lighter than hot air''. (The Midrash expounds here that even before they become hot air in their mother's womb, they are together - i.e. their spouse is already decided.) If so, how could Shmuel be concerned lest another man betroth her?

Answer: Another man's prayers could change the decree. Nevertheless, despite this other man meriting to marry her, the marriage will not last (as one of the spouses will die).

The Mishnah had taught: One may not consecrate.

R. Yaakov bar Acha quoting R. Imi: R. Yochanan and R. Shimon ben Lakish disagreed. One held that a person may consecrate items on Shabbos and Yom Tov. The other opinion held that a person may not consecrate. (The first opinion seems to contradict the Mishnah...)

Rabbanan of Kisarin explain: R. Yochanan said one may consecrate sacrifices (that must be brought that day) on Yom Tov (just as its sacrifice overrides Yom Tov, so does its consecration); RSB''L said that one may not. (Note: This entry follows the explanation of Rav Chaim Kanievski.)

Beraisa #1: One may go to the lamb sellers (on Erev Pesach that occurs on Shabbos).

Beraisa #2: (One may not go to the lamb sellers, but rather) one must go to those that sell Pesach offerings (since those animals have already been consecrated earlier).

Beraisa #1 fits the opinion that says that one may consecrate; Beraisa #2 fits the opinion that says that one may not consecrate.

This shows that an animal cannot be deconsecrated and then reconsecrated. If you would say it could, it would be prohibited to consecrate!

Rav Chanina and Rav Mana: One opinion holds that one may consecrate on Yom Tov (unless it is for tomorrow). The other opinion holds that one may not consecrate for the treasury of the Temple.

R. Simi: Even according to the opinion that prohibits consecrating, it may be done in the Temple courtyard, as we do not apply Rabbinic decrees in the Temple.

The Mishnah had taught: All of these acts are prohibited on Yom Tov, and certainly on Shabbos. [The only difference between Yom Tov and Shabbos is the laws of food preparation].

Question: Is that the only difference (between Shabbos and Yom Tov)? The following are also differences - transgressing Shabbos is punishable with stoning or Kares, but Yom Tov is not; transgressing Yom Tov is punishable with lashes, but Shabbos is not.

If you suggest that the Mishnah is discussing food preparation but not punishment...

(This cannot be correct as) the Mishnah teaches that one may drop fruit through a skylight on Yom Tov (despite the hard work involved) but not on Shabbos. (This is also food related but does not appear in our Mishnah.)

Furthermore, (another example is) the Beraisa that teaches that one may grind spices for a Bris Milah on Yom Tov but not on Shabbos.

R. Yosa: It is only permitted when the Bris has already taken place (otherwise it is not certain that the spices will be needed).

Furthermore, (another example is) the Beraisa that teaches that the Chachamim agree with R. Meir concerning pit and cave covers that are tied closed with ropes, that one may loosen, untie and cut the ropes (on Yom Tov). On Shabbos shaking is permitted but not unravelling, nor untying nor cutting. As for utensils, it is permitted on Shabbos and certainly on Yom Tov.

The Mishnah had taught: The only difference between Yom Tov and Shabbos is the laws of food preparation.

Question: (There is a Beraisa that cites the opinion of R. Yehudah that Chazal also permit 'preparations for food preparation'.) When would there be a practical difference between R. Yehuda and our Tana?

Answer #1(Rav Chisda): Sharpening the top of a spit (that was damaged on Yom Tov).

Answer #2 (R. Chanina son of R. Abahu): To ignite a fire for cooking.

Beraisa (R. Yehuda ben Pazi of Bar Daliya): Is that the difference between them?

Question: Which difference was R. Yehuda ben Pazi referring to - sharpening a spit or igniting a fire?

(Even R. Yehuda does not permit a full Melacha; rather) the difference between them must be that one may not sharpen a knife but one may draw one knife against another (as it is being done in an irregular way).

Rav Chidsa: It is the opinion of R. Yehuda - as Rav Yehuda quoted Shmuel as saying that all permit it in order to remove the fatty layer on the knife.

Query: May one light a candle needlessly?

Answer (Chizkiyah): It is prohibited.

Question: The Beraisa disproves Chizkiyah - The Pasuk states (Shemos 35, 3), "You shall not kindle a fire in all of your dwellings on the day of Shabbos'' - you may not kindle on Shabbos, but you may kindle on Yom Tov...?

If you suggest that the Pasuk refers to kindling for food preparation, it is unnecessary as the Pasuk states elsewhere (Shemos 12, 16), "...except you may make for yourselves that which every person eats''.

(Conclusion of question): Rather, the Pasuk is permitting needlessly kindling a candle...?

Another proof (R. Avuna - Mishnah): (On Yom Tov, Beis Shamai prohibit carrying out a child into a public domain and Beis Hillel permit it. (B''H reason that since one may carry for a need i.e. food, one may also carry without a need. This shows that Beis Hillel also allow needlessly kindling a candle as well).

R. Nachum, the brother of Rav Ila, asked this question (about kindling unnecessarily) to R. Yochanan, who responded by neither prohibiting nor permitting it. (He reasoned that Beis Hillel's law of 'since' is a theoretical Halachah, but one does not actually rule that way.)