1)

(a)Our Mishnah permits using a lamp that a Nochri lit and watering one's animal from water that a non-Jew drew from a well in the street - provided he did not do so on behalf of a Yisrael (but not if he did).

(b)And the same applies to using a ramp that a Nochri built to disembark from a boat, on Shabbos.

(c)The Tana cites Rabban Gamliel and the Zekeinim - who used a ramp that a Nochri built for himself to disembark from the boat on Shabbos, in support of the Mishnah's ruling.

2)

(a)Having taught us the Din with regard to ...

1. ... a lamp, the Tana nevertheless saw fit to add the case of water - because otherwise, we would have thought that one may use the lamp that was lit by the gentile (for gentiles) only because of the principle 'Ner le'Echad, Ner le'Me'ah', but not by water, when we might have forbidden a Jew to use it, for fear that the gentile will draw extra water to accommodate the Jew as well as himself.

2. ... water, he nevertheless saw fit to add the case of the ramp - in order to teach us the story of Raban Gamliel.

(b)All cases of Amirah le'Nochri (and certainly if he did not tell the gentile specifically) are only mi'de'Rabanan - except for a Jewish slave who works for his master, which the Torah specifically forbids.

3)

(a)The Beraisa forbids a Yisrael to feed his animal grass that a Nochri cut or water that he drew on Shabbos, even for himself - if the latter was his acquaintance.

(b)Rav Huna Amar Rebbi Chanina permits placing one's animal beside growing grass on Shabbos, so that it should graze - but forbids placing it beside a storehouse of cut grass (in case he picks up some of the Muktzeh grass to feed the animal, something of which we are not afraid in the Reisha, which is an Isur d'Oraysa).

(c)We reconcile this with the previous Beraisa, which permits placing one's animal next to grass which a Nochri cut for himself, which is also Muktzeh - by establishing the latter when he does not actually place the animal directly beside the grass, only stands in front of the animal, forcing it to go to that spot).

4)

(a)The Tana forbids a Yisrael to feed his animal the grass that his Nochri acquaintance cut for himself - because we are afraid that the latter might then have in mind too.

(b)We query this however, from our Mishnah, where Raban Gamliel used the ramp which the Nochri built for himself, even though the latter knew him, which we assume - since they traveled together on the boat.

(c)Abaye reconciles the Beraisa with our Mishnah - by establishing the latter where the Nochri built the ramp outside of Raban Gamliel's presence.

(d)Rava maintains that even assuming that the Nochri built the ramp in Raban Gamliel's presence - he would have built it for himself (without having Raban Gamliel in mind), and it is only where the Nochri has all that he needs, that we contend with the fact that he might add water or grass ... on behalf of the Yisrael.

(e)Rava amends the Beraisa which cites Raban Gamliel as saying 'Since he built it outside of our presence, we may use it' to read - 'Since he built, we may as well use it'.

5)

(a)'bi'Chedei she'Ya'asu' - means that one is obligated to wait on Motza'ei Shabbos the time it would normally take to perform the Melachah (so that the Jew should not benefit at all from the Melachah that the gentile performed on Shabbos).

(b)A Yisrael is permitted to bathe in a public bathhouse heated by gentiles on Shabbos immediately after the termination of Shabbos - if the majority of the town's residents are gentiles; whereas if the majority of residents are Jews, then he has to wait 'bi'Chedei she'Ya'asu'.

(c)Even though the Nochrim do not heat the water in front of the Jews, even Abaye will agree that we not say there, in all cases 'Ner le'Echad, Ner le'Me'ah - since the bath-attendant who heats the water, does so having in mind the majority of the town's residents (irrespective of whether he sees them at that moment or not).

(d)In a case of 'Mechtzah al Mechtzah' (when half the residents are Nochrim and Half, Yisre'eilim) - it is also forbidden to use the bathhouse until 'bi'Chedei she'Ya'asu' (since it is a Safek on whose behalf they heated the water).

6)

(a)When Shmuel arrived in the house of Avin in Toren, he initially refused to benefit from a lamp lit by a Nochri. he changed his mind however - once he saw the gentile bring a document and read it, because then he knew that the gentile had lit it for himself.

7)

(a)The Mishnah permits moving the door of a vessel, together with the vessel when it is still attached ...

(b)... and even by itself if it has come loose.

(c)The door of a room is nevertheless forbidden - because it is not a K'li (i.e. it is not designated for moving before Shabbos comes in).

(d)A door that broke off from a box is movable - because it became a K'li together with the box, when it attached to it.

8)

(a)The Mishnah - permits taking a hammer to crack nuts, an ax to cut up dried figs, a saw to saw cheese.

(b)On Shabbos, the Tana ascribes the use of ...

1. ... a shovel - to remove dried figs from the room.

2. ... a pitchfork - to feed a small child.

3. ... a spindle - to eat berries and the likes.

(c)A needle that is used to stitch sacking - is larger than a regular needle.

(d)On Shabbos, one uses the smaller needle to remove a splinter, the larger one - (as a sort of a key) to open a door.

9)

(a)We can extrapolate from the Mishnah 'Kol ha'Kelim ... 'Af-al-Pi she'Nisparku be'Shabbos' - that if the door broke off on a weekday, it is certainly permitted.

(b)The problem with this is - that the opposite is true; there is more reason to permit a door of a K'li that broke on Shabbos, since when Shabbos arrived, it was permitted together with the K'li.

(c)Abaye therefore amends the Mishnah to read - 'Kol ha'Kelim Nitalin ... Af-al-Pi she'Nisparku be'Chol Nitalin be'Shabbos'.

10)

(a)The Beraisa permits removing the door of boxes or of a cupboard (Shidah, Teivah u'Migdal) on Shabbos - but not returning it.

(b)The door of a chicken-coop is -forbidden even to take ...

(c)... because a chicken-coop which is attached to the ground, is subject to the Dinim of Binyan and S'tirah, just like a house.

11)

(a)Even though the boxes and the cupboard are not attached to the ground, we can nevertheless not answer that the Tana holds 'Yesh Binyan be'Kelim', but 'Ein S'tirah be'Kelim' - because we take for granted that whoever holds 'Yesh Binyan be'Kelim', also holds 'Yesh S'tirah be'Kelim', and whoever holds 'Ein S'tirah be'Kelim' also holds 'Ein Binyan be'Kelim'.

(b)According to Abaye, the Tana holds 'Yesh Binyan be'Kelim ve'Yesh S'tirah be'Kelim' - and he amends 'Notlin' to 'she'Nitlu' (i.e. if the door has been removed, one is forbidden to return it.

(c)Besides the fact that the Tana says 'Notlin', and not 'she'Nitlu', Rava also queries Abaye - from the Tana's insertion of the word 'Aval' ('Notlin, Aval Lo Machzirin').

(d)Rava explains that even though the Tana holds 'Ein Binyan be'Kelim, ve'Ein S'tirah be'Kelim', he says 'Lo Machzirin' - due to a decree, in case one comes to fit it tightly, for which one will be Chayav Chatas because of Makeh ba'Patish.

12)

(a)Rav Yehudah establishes the hammer in our Mishnah to mean a hammer especially made to crack nuts. As far as a 'Davar she'Melachto le'Isur' (such as a blacksmith's hammer) is concerned - he holds that it is Muktzeh and may not be taken on Shabbos.

(b)Rabah proves Rav Yehudah wrong from our very Mishnah - which permits feeding a small child using a shovel and a pitchfork, even though it is inconceivable to designate them for that use.

(c)Rabah therefore holds - that one may Move a 'Davar she'Melachto le'Isur' to use for an object that is permitted (even without designating it for that purpose).

(d)Abaye queried Rabah from a Beraisa, which prohibits moving a garlic grinder unless there it actually contains some garlic, who replied - by establishing the Beraisa like Rebbi Nechemyah, who restricts using a K'li on Shabbos to the purpose that it is made for.