Question #1 (Abaye): Surely, one may move an individual's shofar because it can be used to give water to a child to drink - likewise, the shofar of the Tzibur can be used to give water to an Oni to drink (the Tzibur must provide for needs of the poor)!

Question #2 (Abaye - Beraisa #3): Just like one may move a shofar, one may move a trumpet.

This is not like Beraisa #1 nor Beraisa #2!

Answer #2 (Abaye): You must say that Beraisa #2 (which permits only a shofar) is like R. Yehudah (who forbids Muktzeh - he permits a shofar because it has a use, it is a Kli), Beraisa #3 (which permits both of them) is like R. Shimon (who permits Muktzeh), and Beraisa #1 (which forbids both of them) is like R. Nechemyah (who permits Kelim only for their designed use).

(Implied question: Beraisa #3 forbids a trumpet, just like a shofar - it is a bigger Chidush that a shofar is forbidden!

Answer): Beraisa #3 switches the words trumpet and shofar [from our usual understanding], like Rav Chisda taught:

(Rav Chisda): The meanings of three [pairs of] words changed after the Churban - one is trumpet and shofar;

Question: What difference does it make?

Answer: On Rosh Hashanah we must blow [what was initially called] a shofar (but commoners now call it a trumpet).

Aravah (willow) and Tzaftzefa (which has white branches with round leaves) were switched;

Question: What difference does it make?

Answer: On Sukos, one of the four species we must take is [what was initially called] Aravah (but commoners now call it Tzaftzefa).

Petora (a big table) and Petorsa (a small table) were switched;

Question: What difference does it make?

Answer: If one says 'I sell to you Petorsa' (and the buyer does not see it, e.g. he bought it through Chalifin), he must give a big table (according to the present usage).

(Abaye): Another pair has switched - Huvlila (Masas, the roundest stomach of a Kosher animal) and Bei Kasi (Beis ha'Kosos, the end of the Keres (the first stomach)).

Question: What difference does it make?

Answer: If a needle is found in the [wall of the] Beis ha'Kosos - if only one layer of the wall is punctured, it is Kosher; if both are punctured, it is Tereifah.

(Rav Ashi): Another pair has switched - Bavel and Borsif (another place in Chutz la'Aretz).

Question: What difference does it make?

Answer: One must write the [current] name of the city on a Get (document of divorce - Rashi; Tosfos - it was enacted that when a Shali'ach brings a Get from Chutz la'Aretz, he must testify that he saw it written and signed - the enactment does not apply to Bavel (which is called Borsif today).

(Mishnah): If a Kirah (oven) was heated with straw or stubble, one may put a Tavshil (cooked food) on it; (Maharam - Rashi says that one [also] cooks in it, to teach that it is unlike our ovens; we shall learn (37A) that the Mishnah discusses putting on top of it.)

If it was heated with Gefes (the waste of olives or sesame after the oil was extracted) or wood, one may not put in it unless it was Garuf v'Katum (the coals were swept [out; Ba'al ha'Ma'or - to the side] or ashes were put on the coals). (Whenever we discuss a Kirah that was not Garuf v'Katum, it was heated with Gefes or wood; putting food in is forbidden [Rashi - for it is Hatmanah in something that adds heat] lest one come to stoke coals.)

Beis Shamai permit hot water [for it does not require further cooking], but not a Tavshil (this will be explained);

Beis Hillel permit both of these.

Beis Shamai permit removing from the Kirah, but not returning to it;

Beis Hillel permit both of these.

(Gemara) Question: What does it mean 'one may not put'?

Does it mean, one may not return to the Kirah - but Shehiyah (leaving in it when Shabbos begins) is permitted, even if it was Garuf v'Katum - this would be like Chananyah;

(Beraisa - Chananya): Shehiyah of anything k'Ma'achal Ben Drusai (a third or half cooked) is permitted, even if the stove was not Garuf or Katum (since it is edible, we are not concerned lest he stoke the coals).

Or, perhaps it refers to Shehiyah - this is permitted only if it was Garuf v'Katum, if not it is forbidden, all the more so returning is forbidden.

Answer #1: In the Mishnah, Beis Shamai permit hot water, but not a Tavshil - Beis Hillel permit both; Beis Shamai permit removing, but not returning - Beis Hillel permit both;

If the Reisha discusses Shehiyah, we understand this - it permits Shehiyah of a Tavshil on a Kirah heated with straw or stubble. If Gefes or wood was used, it is forbidden unless it was Garuf v'Katum;

Beis Shamai permit Shehiyah of hot water and forbid a Tavshil, Beis Hillel permit even a Tavshil;

They also argue about returning - Beis Shamai permit removing and forbid returning, Beis Hillel permit both.

But if the Reisha discusses returning, we must explain as follows:

One may return a Tavshil to a Kirah heated with straw or stubble, if Gefes or wood was used, it is forbidden unless it was Garuf v'Katum;

Beis Shamai permit returning hot water and forbid a Tavshil, Beis Hillel permit even a Tavshil;

Beis Shamai permit removing and forbid returning [a Tavshil], Beis Hillel permit both.

Summation of question: The last clause is unnecessary!