1)

(a)We learn from "va'Yiven Hash-m es ha'Tzela" - that building up a person is called 'Binyan' ...

(b)... which explains why Godeles and Pokeses are Chayav because of Binyan, to conform with Rebbi Avahu's version of Rebbi Yossi b'Rebbi Chanina's explanation of Rebbi Eliezer.

2)

(a)According to Rebbi Shimon ben Elazar - a woman is only Chayeves if she plats the hair, paints the eyes or arranges the pack of another woman, but not her own.

(b)And in the name of Rebbi Eliezer, he stated that a woman who applies rouge to her face on Shabbos - is Chayav because of Tzovei'a (dyeing).

3)

(a)According to Rebbi Eliezer, Cholev, Mechabetz and Megaben are all Chayav. 'ha'Cholev' means someone who milks a cow ...

1. ... 'Mechabetz' - someone who places milk in an animal's stomach, or who manufactures a reed, wickerwork basket into which to place the congealed milk.

2. ... 'Megaben' - someone who forms cheeses.

(b)The Melachah that one transgresses when performing ...

1. ... Cholev is - Mefarek (extracting, which is a Toldah of Dash).

2. ... Mechabetz, is Borer (when the whey drips out).

3. ... Megaben is Binyan.

(c)In addition to these three Melachos, Rebbi Eliezer states that someone who is Mechabed (someone who sweeps), Meravetz (sprinkles water to settle the dust) or Rodeh Chalos Devash (removes the honeycombs from a bee-hive) on Shabbos or Yom-Tov - is Chayav a Chatas for transgressing be'Shogeg on Shabbos and Chayav Malkos for transgressing be'Meizid on Tom-Tov.

(d)Mechabed and Meravetz are Toldos - of Boneh.

(e)The Chachamim hold that the last three cases - are only Asur mi'de'Rabbanan both on Shabbos and on Yom-Tov (Mechabed and Meravetz because one may come to fill in the holes in the process).

4)

(a)When, upon his arrival in Neherda'a, they asked Rav Nachman bar Guria what one transgresses when performing Cholev, Mechabetz and Megaben, he replied - 'Cholev', 'Mechabetz' and 'Megaben' respectively.

(b)So they asked him whether perhaps 'Rabach Katil Kani be'Agma' - his Rebbe collects canes in the marsh' (meaning that it seems that he did not now the answer to their question).

(c)When Rav Nachman bar Guria, went to inquire in the Beis-Hamedrash, they told him - that Cholev is Chayav because of Mefarek ... (like we learned earlier).

(d)Rebbi Eliezer learns from the Pasuk "va'Yitbol Osah be'Ya'aras ha'Devash" - that honeycombs in the beehives are compared to trees in a forest, and are therefore considered attached to the ground (which explains why he rules earlier that one is Chayav for removing a honeycomb from a beehive).

5)

(a)The Chachamim forbid 'Zilcha' (sprinkling water on the floor of one's house, to settle the dust) - for fear that one will go on to fill in any holes in the floor (which constitutes Binyan).

(b)Ameimar permitted the settling of dust in Mechuza - because most of the houses in Mechuza were tiled (which is the reason why sweeping is permitted nowadays).

(c)Someone who suffered from the dust would anyway be permitted - to take a bowl of water and wash one's face in one corner, one's hands in another, and face in the third - and the water which spills will automatically settle the dust.

(d)The reason that Ravina (or Rav Ashi) did not avail himself of this Heter, when he suffered from the dusty air is - because he forgot about the Heter (according to others, he disagreed with it).

(e)Our final comment on this matter is - that since nowadays we rule like Rebbi Shimon, that 'Davar she'Ein Miskaven, Mutar', it is permitted to settle the dust, even in a town where most of the houses are not tiled (see Tosfos DH 've'Ha'idna').

6)

(a)The Tana Kama of our Mishnah declares Chayav someone who detaches something from a plant-pot with a hole because it feeds from the ground via the hole, and is therefore considered attached to the ground.

(b)According to Rebbi Shimon, one is never Chayav for detaching from a plant-pot, even with a hole in it (because a plant-pot is always considered Metaltelin, and not Karka).

7)

(a)Abaye queries Rebbi Shimon from another ruling of his in a Beraisa, where he states that the sole distinction does between a pot with a hole and a pot without a hole is - that in a pot without a hole seeds cannot become not Machshir Lekabel Tum'ah, whereas in a pot with one, they are.

(b)In every other regard however - incorporating Shabbos, acquiring with Meshichah (as opposed to money) and writing a P'ruzbul on it, he maintains that there is no difference between them.

(c)Rava resolve the discrepancy in Rebbi Shimon - by taking his latter statement literally; inasmuch as - he generally considers a plant-pot to be Metaltelin.

(d)And it is only regarding Tum'ah that considers a pot with a hole to be Mechubar (attached to the ground), because the Torah is lenient by the Tum'ah of seeds, as we learn from the Pasuk "Al Kol Zera Zeru'a Asher Yizarei'a".

8)

(a)Based on Rava's previous statement in Rebbi Shimon, that old man asked Rebbi Zeira - whether the latter will agree that a plant-pot with a seed growing just above the hole is considered Mechubar, and one will therefore he Chayav for picking it on Shabbos.

(b)Rebbi Zeira's response was - silence.

(c)Rebbi Zeira once said that Rebbi Shimon concedes that a plant-pot with a hole the size of 'bi'Chedei Taharaso' - that lets out an olive, loses its identity as a plant-pot, so that the seeds inside are considered attached to the ground.

(d)In light of Rebbi Zeira's silence to his She'eilah - that old man expressed at his latter statement, because if he did not know whether a seed that is growing directly above a hole is considered Mechubar, how could he be certain that one that is not is considered Mechubar (even if even if the hole is more than a k'Zayis)?

(e)Abaye cites Rebbi Zeira differently. According to him, the Shi'ur that Rebbi Zeira gave, for the plant-pot to render the seed Mechubar - is where from the hole and downwards cannot hold a Revi'is.

9)

(a)Rava lists five Shi'urim with regards to Klei Cheres. A hole that lets out liquids will render Tahor a Gistera - a broken piece from a clay vessel, that is not fit to be used in its original form, and is able to stand by itself and contain liquids. Even a small hole that leaks water renders it Tahor.

(b)A Gistera with the smallest hole is no longer fit to use - because one does not tend to say 'fetch one chard to place underneath another chard - but simply throws it away.

(c)The size hole that will render an earthenware vessel ...

1. ... unfit to be used for Mei Chatas is - one that lets water in.

2. ... a vessel with a hole is with regard to the plant-pots currently under discussion is - one that is the size of a small root.

3. ... unfit to be used for olives is - one that has a hole that is the size of an olive.

(d)And the significance of a hole the size of a pomegranate is - that it is no longer subject to Tum'ah at all, not for pomegranates nor for anything else.

10)

(a)Rava rules that an earthenware vessel that has a sealed lid - only loses its capacity to save what is inside it from becoming Tamei if most of it has broken.

(b)He learns this from the Pasuk in Chukas "ve'Chol Kli Pasu'ach" - which teaches us that Tumah can only enter it from its entrance, and not via any hole.

(c)When Rav Asi gave the Shi'ur Taharah for earthenware vessels as 'ke'Motzi Rimon', Rava comment - that perhaps he was referring to earthenware vessels with sealed lids.

(d)And we reconcile this with his previous statement (which gave the Shi'ur as 'Rubo') - by establishing that statement by large vessels, and the current one by small ones (see Tosfos D.H. 'Ha be'Ravrevi').