1)

(a)Our Mishnah - permits saving one basket full of loaves, a cake of figs and a barrel full of wine, even if it contain enough for a hundred meals.

(b)One may also call others to come and save for themselves. Whatever they save, really belongs to them, as will be established in the Sugya. However, our Mishnah adds 've'Im Hayu Pikchin, Osin Imo Cheshbon Achar ha'Shabbos'. In other words, the Tana is speaking when they opt to return it to the owner, and if they are smart, they will make a Cheshbon after Shabbos, and claim their expenses from him.

(c)The Tana Kama permits saving the things into a courtyard that has an Eiruv. ben Beseira however - permits saving them even into a courtyard that has no Eiruv.

2)

(a)One may also save all the crockery and whatever else is needed for the rest of Shabbos - as well as much as one can wear in the way of clothes and headgear ...

(b)... and even to make a number of trips to carry them out in this way.

(c)Rebbi Yossi - permits saving only eighteen specific garments (which will be listed in the Sugya), and only as many as he can wear in one trip.

3)

(a)To reconcile our Mishnah with the previous Mishnah, which permitted saving only three meals, Rav Huna establishes the former with regard to saving the food in one basket ... , whereas the latter speaks about saving them in a few baskets. Rav Aba bar Zavda reconciles the two Mishnahs, even assuming that both are speaking about saving the food in a number of baskets, by establishing our Mishnah - where one saves them all into the same courtyard, and the previous Mishnah, where he saves them into another courtyard.

(b)Rav Huna b'rei de'Rav Yehoshua asks whether, according to Rav Huna, one is permitted to fill a blanket with food which first needs to be collected and wrapped, little by little or not - whether it is comparable to saving in one basket or in a number of baskets.

(c)We resolve the She'eilah from a statement by Rava that one may. Rav Shizbi caused Rav Chisda to admit - that one may only place a vessel to catch the wine that is dripping from a broken barrel on the roof provided it holds no more than enough for three meals.

(d)Rava said - that Rav Shizbi mislead Rav Chisda, because, as long as one saves in one vessel, one is permitted to save as much as one wishes.

(e)Rava extrapolated this from the words in the Beraisa there 'u'Vil'vad she'Lo Yavi K'li Acher ve'Yiklot ... ' - which implies that as long as one does not bring a second vessel, one is permitted to take out an unlimited quantity.

4)

(a)The problem with the statement in our Mishnah 've'Im Hayu Pikchin, Osin Imo Cheshbon Achar ha'Shabbos' is - why they need to return them at all. After all, the owner announced 'Hatzilu Lachem!', so whatever they subsequently save, they save for themselves.

(b)When Rav Chisda answers 'Midas Chasidus Shanu Ka'an', he means - that the Tana is speaking in a case where, based on Midas Chasidus and returned what they saved, even though they were not obligated to do so.

(c)The problem Rava has with Rav Chisda's answer is - that had they been true Chasidim (who always go beyond the letter of the law) they would have returned the food without any thought of payment, especially as the money resembles remuneration for Shabbos services rendered, and is something which Chasidim would avoid at all costs.

(d)Rava therefore establishes the Mishnah, not by Chasidim, but by Yir'ei Shamayim - who on the one hand, do not want to benefit from somebody else free of charge, but on the other, are not on the level of Chasidim, who are willing to trouble themselves free of charge either.

(e)Nevertheless, it is not real S'char Shabbos - since the owner did not ask them to save the things on his behalf (but for themselves).

5)

(a)By food, one announces 'Bo'u ve'Hatzilu Lachem'! - because the owner is not permitted to save more than what he needs for three meals. Consequently, once he has saved that amount, he can only has no choice but to ask the people to save for themselves; whereas by clothes, he can announce 'Bo'u ve'Hatzilu Imi'!, since he is permitted to go backwards and forwards many times (according to the Tana Kama of Rebbi Yossi).

6)

(a)The first five garments permitted by Rebbi Yossi are Makturin, Unk'li (a wide gown), Punda, Kalbus shel Pishtan (linen doublet) and Chaluk. The definition of ...

1. ... Makturin is - a coat.

2. ... Punda - a money-belt.

3. ... Chaluk - a chemise.

(b)To this he adds Apilyon (a toga), Ma'afores (a sort of turban), two Sefarkin (knee-bands), Sh'nei Min'alayim, Sh'nei Anpela'os and two Pargadin (gaiters [knee-pieces]). 'Anpela'os' are - woolen socks or soft shoes.

(c)The last three listed are Chagur she'be'Masnav, Kova she'be'Rosho and Sudar she'be'Tzavaro. The definition of ...

1. ... Chagur she'be'Masnav is - a belt to tie his chemise.

2. ... Kova she'be'Rosho is - a hat.

3. ... Sudar she'be'Tzavaro - is an article of head-gear that hangs down in front of him ...

(d)... to wipe one's mouth and eyes.

7)

(a)Rebbi Shimon ben Nanes permits spreading a goat's-skin cloth over a cupboard that has caught fire - based on the principle 'G'ram Kibuy (indirectly causing a fire to be extinguished) Mutar'.

(b)He also permits placing a wall of vessels in front of a fire. Rebbi Yossi however, qualifies this with the condition - that the vessels are not new earthenware ones which contain water ...

(c)... since these burst easily (with the inevitable result that the water will douse the flames - and Rebbi Yossi holds forbids Gram Kibuy.

8)

(a)The problem with Rav Yehudah Amar Rav, who permits one to place water on one end of a cloak when the other end has caught alight is - how he can permit it, in face of the Beraisa, which permits wrapping oneself with the cloak or opening the Sefer-Torah and reading in it ('and if it goes out, it goes out') - but not to pour water on the other end.

(b)We resolve the problem - by establishing Rav Yehudah Amar Rav - like ben Nanes, who permits G'ram Kibuy.

(c)We initially reject this suggestion by counter-suggesting that even Rebbi Shimon ben Nanes is lenient only because the skin puts out the flames automatically (without the person doing anything), but who says that he permits Gram Kibuy, where the person participates ?

(d)We finally reconcile Rav with Rebbi Shimon ben Nanes - by inferring from Rebbi Yossi in our Mishnah (who forbids new earthenware barrels) that the Tana Kama (Rebbi Shimon ben Nanes) permits (despite the fact that the person participated in the G'ram Kibuy).

9)

(a)The Beraisa 'Ner she'al Gabei Tivla, Mena'er es ha'Tivla, ve'Hi Nofeles' - is talking about a lamp that is lit (which is why the Tana concludes 've'Im Kavsah, Kavsah').

(b)The board on which the lamp is standing does not become a 'Basis le'Davar ha'Asur' - because the Beraisa speaks when the owner forgot it there (in which case a base does not become a 'Basis', even though one is not allowed to move it in the conventional way). To become a Basis, the object would have to have been left on the board deliberately.

10)

(a)When Rav heard of the Beraisa which permits opening and closing a door with a lamp behind it - he cursed anyone who followed its ruling.

(b)And Ravina (or Rav Acha b'rei de'Rava) refutes the suggestion that Rav must hold like Rebbi Yehudah (who holds of Muktzeh) - because the fact that Rav rules like Rebbi Yehudah will hardly justify his cursing whoever holds like Rebbi Shimon.

(c)Rav Acha b'rei de'Rava (or Rav Ashi) replied that the Beraisa cannot even go like Rebbi Shimon either, based on a statement by Abaye and Rava, who both said - that Rebbi Shimon concedes in a case of P'sik Reisheih ve'Lo Yamus' such as this, where the Isur is inevitable), that it is Asur, even though the outcome is unintentional.

11)

(a)Abaye disagrees vehemently with Rav Yehudah, who permits opening a door when there is a fire burning opposite. The problem we initially have in establishing Rav Yehudah's ruling by ...

1. ... a regular wind is - that why did Abaye object?

2. ... a strong wind - then why did Rav Yehudah permit it?

(b)We therefore conclude - that they are talking about there where an ordinary wind is blowing ...

(c)... and the basis of their Machlokes is whether the Chachamim decree in the case of an ordinary wind because of a strong wind (Abaye) or not (Rav Yehudah).

12)

(a)The Tana Kama of our Mishnah permits 'G'ram Kibuy', Rebbi Yossi forbids it. There is a problem with this from a Beraisa, which discusses making a partition of empty vessels, or even full ones if they are made of metal (and will not crack open from the heat). Rebbi Yossi, on the other hand, permits even earthenware vessels that are made in Shichin and K'far Chananyah (which are strong, and which will not burst from the heat).

(b)The problem now is - that Rebbi Yossi is more lenient than the Rabbanan (regarding G'ram Kibuy), whereas in our Mishnah it is the reverse.

(c)We suggest inverting the opinions of Rebbi Yossi and the Rabbanan in our Mishnah. If we did that, Rebbi Yossi (who will then permit all vessels) - is asking the Rabbanan at least to concede that the two specified types of earthenware vessels, which will not crack in the heat.

(d)We reject this suggestion however, on the basis of a statement by Rabah bar Tachlifa Amar Rav however - who quotes Rebbi Yossi as the author of the opinion that forbids 'G'ram Kibuy' (in which case it is not possible to invert the two opinions in our Mishnah).

(e)To reconcile the Beraisa with Rebbi Yossi and the Rabbanan in our Mishnah - we finally amend the two statements in the Beraisa to read entirely like Rebbi Yossi, who follows his reasoning in our Mishnah, forbidding vessels which may burst, and permitting vessels which will not.

13)

(a)We now query both Tana'im from their respective opinions in another Beraisa, where the Rabbanan forbid a person with the Name of Hash-m written on his skin to Tovel unless he covers it with a reed; Rebbi Yossi - permits Toveling directly.

(b)Rebbi Yossi's reason is based on the Pasuk in Re'ei "ve'Ibadtem es Shemam min ha'Makom ha'Hu. Lo Sa'asun Kein la'Hashem Elokeichem", from which he learns - 'Asiyah Hu de'Asur, G'rama Shari'.

(c)We query this however, from the Pasuk "Lo Sa'aseh Kol Melachah" - from which we can make exactly the same D'rashah 'Asiyah Asur, G'rama Mutar'. So why does Rebbi Yossi forbid G'ram Kibuy?

(d)And we answer that Rebbi Yossi is stricter with regard to Shabbos than he is with regard to blotting out Hash-m's Name - because he maintains that the Chachamim issued a decree regarding Shabbos, based on the fear that if one permits a person to save his property in this way, he will become confused and put out the fire (Consequently, restricting him in what he is permitted to do will remind him that it is Shabbos and prevent him from putting out the fire).

14)

(a)In view of what we just said - if the Rabbanan disagree with Rebbi Yossi and permit Gram Kibuy by Shabbos, then how much more so should they be lenient in the case of Tevilah. So why are they strict there?

(b)We answer this with another Kashya - 'Mah Nafshach', if the reed is ...

1. ... tight - then it constitutes a Chatzitzah.

2. ... loose - then what has one achieved by placing it there, since the water will remove the ink anyway.

(c)We refute the counter argument that the ink is a Chatzitzah anyway - because the Beraisa speaks when the ink is wet, and as we learned in another Beraisa, blood, ink, honey and milk are considered a Chatzitzah when they are dry but not when they are wet.

(d)Rava bar Rav Shilo finally interprets the Rabbanan - by a loose reed, and the objective of tying it on is - to prevent the owner standing in front of the Name of Hash-m naked.

15)

(a)The Rabbanan counter Rebbi Yossi's answer that one can always cover the Name of Hash-m with one's hands - by arguing that this is something that one can easily forget.

(b)And we conclude that if a reed is available, Rebbi Yossi also agrees that he should tie it to cover the Name, and he only argues in a case where it is necessary to go and look for one. Their basic Machlokes is - whether a person who needs to Tovel should delay the Tevilah (by going to look for a reed to cover the Name of Hash-m (the Rabbanan), or not (Rebbi Yossi).

(c)And the basis of their Machlokes is - whether it is a Mitzvah to Tovel as soon as the Tevilah falls due (Rebbi Yossi), or not (the Rabbanan).

(d)Rebbi Yossi learns 'Tevilah bi'Zemanah Mitzvah' from the Pasuk "ve'Hayah Lifnos Erev Yirchatz ba'Mayim" - which the Rabbanan interpret as an advice (to Tovel immediately, in order to attain Ha'arev ha'Shemesh as soon as night falls, and avoid having to wait another twenty-four hours).