1)

(a)Rebbi Aba quoting Rebbi Kahana, explains that when the Rabbanan say (regarding the window-stopper) 'Bein Kach, u'Vein Kach, Pokekin Bo', they mean that it makes no difference whether the window-stopper is tied or not (and it certainly does not need to be hanging), one may re-place it, provided it was prepared from yesterday for that purpose. Rebbi Yirmiyah suggests that what he ought to have said is - ' ... whether it is hanging or not, but it certainly must be tied.

(b)Rebbi Eliezer in any event requires that the stopper must be both tied and hanging (as opposed to dragging on the floor, whereas the Rabbanan, according to ...

1. ... Rebbi Aba - require neither of Rebbi Eliezer's two requirements, only that it must be designated before Shabbos.

2. ... Rebbi Yirmiyah - require it to be tied but not hanging.

(c)Rebbi Yirmiyah bases his objection on a Mishnah in Eruvin, which permits using a 'Nagar ha'Nigrar' - one that is tied and hanging, even though its tip is touching the ground, in the Beis-Hamikdash, but not anywhere else.

2)

(a)According to Rebbi Eliezer, a Nagar that is lying on the ground ('Nagar ha'Munach') is - Asur mi'd'Oraysa; one whose tip is touching the ground ('Nagar ha'Nigrar') - is Asur mi'de'Rabbanan; whereas one that is hanging - is permitted.

(b)Nagar ha'Nigrar is permitted in the Beis-Hamikdash - because of the principle 'Ein Shevus ba'Mikdash'.

(c)Rebbi Yehudah is more lenient than the Tana Kama. According to him - the Nagar which is Asur outside the Beis-Hamikdash is - one that is neither tied not hanging, and that one throws into a corner when not in use.

3)

(a)Rebbi Yehoshua bar Aba establishes the author of the Mishnah 'Nagar ha'Nigrar' as Rebbi Eliezer, whereas the Chachamim - is Rebbi Yehudah.

(b)Rebbi Yirmiyah proves from here - that the Rabbanan require the bolt or the window-stopper to be at least tied.

(c)Rebbi Aba counters by citing another Beraisa, which discusses a cane which the owner prepared to use as a bolt. The Tana Kama there holds like Rebbi Eliezer, but he (Rebbi Aba) follows the opinion of Raban Shimon ben Gamliel - who specifically requires the cane to be designated before Shabbos, but neither hanging nor tied.

(d)Rebbi Asi Amar Rebbi Yochanan rules like - Raban Shimon ben Gamliel.

4)

(a)We query Rebbi Asi Amar Rebbi Yochanan's ruling from the next Mishnah, which permits moving lids of Kelim on Shabbos - provided they have a handle.

(b)In addition Rav Yehudah bar Shiloh ... Amar Rebbi Yochanan add requires - that they are independent Kelim and have an independent use apart from the fact that they are lids.

(c)The Kashya from Rebbi Yochanan's ruling in the case of the cane which the owner prepared to use as a bolt is - what sort of use would a cane have?

(d)We suggest that the cane too, must be speaking about one that is a K'li - to stir the olives or to split them open.

5)

(a)We refute this suggestion however, from a Beraisa, where Raban Shimon ben Gamliel said otherwise. What did Raban Shimon ben Gamliel say about palm-branches which have been cut for firewood and the owner decides that he wants to use them for seating?

(b)What does the Tana Kama say?

(c)What is now the discrepancy in Rebbi Yochanan's rulings?

(d)We answer that he rules like Raban Gamliel in one point, but not in the other. He ...

1. ... rules like Raban Gamliel - in that the bolt or the cane do not need to be tied to the door.

2. ... not rule like him - and that it must be an independent K'li.

6)

(a)Rebbi Yitzchak Nafcha once rule at the doorway of the Resh Galusa - le'Chumra, like Rebbi Eliezer (who requires Kashur ve'Taluy).

(b)We query this ruling however, from a S'tam Mishnah in 'Mi she'Hichshich' 'u'mi'Divreihem Lamadnu, she'Pokekin, u'Modedin ve'Koshrin be'Shabbos' - which is speaking about using something that is not even tied (and we always rule like a S'tam Mishnah).

(c)Abaye counters the Kashya by citing the Mishnah of 'Nagar ha'Nigrar' (that we discussed on the previous Amud) - which is also a S'tam Mishnah, but which holds like Rebbi Eliezer.

(d)We answer that the Mishnah in 'Mi she'Hichshich' is more authentic - because it is accompanied by an episode that actually took place, and we have a principle 'Ma'aseh Rav'.

7)

(a)The ...

1. ... Chachamim forbid clearing out boxes from a storehouse - because of Tircha (exerting oneself).

2. ... Mishnah nevertheless permits clearing out four or five boxes from a storehouse - either for the sake of guests, or because of Bitul Beis-Hamedrash. (to make space for the Talmidim to learn).

(b)Anyone (even a Yisrael) is permitted to move Terumah Tehorah on Shabbos (even though he is not permitted to eat it) - since it is fit for a Kohen; whereas Terumah Temei'ah is Muktzeh even for a Kohen (even on Yom-Tov), since Terumah Temei'ah needs to be burnt or given to an animal, neither of which may be done on Shabbos or Yom-Tov.

(c)What ...

1. ... Demai, Ma'aser Rishon from which Terumas Ma'aser has been separated, Ma'aser Sheni and Hekdesh that have been redeemed and a dry Turmus bean have in common is - that they may all by moved on Shabbos:

2. ... Tevel, Ma'aser Rishon from which Terumas Ma'aser has not been separated, Ma'aser Sheni and Hekdesh that have not been redeemed, and Lof (a kind of non-edible onion [even to animals]) and mustard-seeds have in common is - that they may not.

(d)One is permitted to move a dry Turmus-bean on Shabbos - because goats like to eat it (and most people tended to keep goats in those days [or poor people]).

(e)And Raban Shimon ben Gamliel permits moving Lof on Shabbos - because it is eaten by ravens (which the wealthy used to rear).

8)

(a)One is permitted to move bundles of straw, wood and Zeradin on Shabbos - provided they were designated before Shabbos - provided one designated them before Shabbos to use as animal fodder (since they are used designated for firewood, says the Ran).

(b)Anyone (even a Yisrael) is permitted to move Terumah Tehorah on Shabbos - because it is fit to give to an animal belonging to a Kohen on Shabbos, but not Terumah Temei'ah - which it is not (because it is forbidden to fulfill the Mitzvah of burning Kodshim on Yom-Tov).

9)

(a)Even though the Mishnah permits clearing five boxes, Rav Chisda explains, the Tana writes 'four or five boxes' - because whereas he permits five boxes out of a big storehouse, he only permits four boxes out of five (since one is not permitted to empty out the entire storehouse).

(b)When the Tana says 'Aval Lo es ha'Otzar', he cannot mean that one may not empty out the entire storehouse - because we already know this from the previous ruling.

(c)Rav Chisda therefore explains it to mean - that one may not begin a fresh storehouse (but only take from one that has already been started).

(d)The author of the Mishnah must therefore be - Rebbi Yehudah, who holds of Muktzeh.

10)

(a)According to Shmuel (who explains 'four or five' as being colloquial), 'Aval Lo es ha'Otzar' means - that one may not finish the storehouse.

(b)Rav Chisda (who forbids starting a fresh storehouse) - holds like Rebbi Yehudah, who is strict with regard to (all) categories of Muktzeh; whereas Shmuel (who permits it) - follows the opinion of Rebbi Shimon, who permits most categories of Muktzeh.

(c)According to both Rav Chisda and Shmuel, the Tana does not permit the owner to clear a storehouse completely - because, should he then discover that the ground is not straight, he is likely to fill in the grooves.

(d)Since the Tana of the Beraisa forbids starting a fresh storehouse, 'Oseh Bo Sh'vil' must mean that he may make a pathway by moving the boxes with his feet without actually touching them.