1)

(a)Beis Shamai in our Mishnah permit the removal of bones and nut shells on Shabbos - Beis Hillel require the entire table top to be taken out and the bones and shells to be shaken off outside (but not to remove them directly).

(b)Bread crumbs less than the size of a k'Zayis and bean and lentil pods not Muktzeh, because they are all fit for animals.

(c)The Tana permits using a sponge to clean the table on Shabbos - provided it has a handle; otherwise, one will inevitably squeeze out water whenever one handles it.

(d)The Tana also rules that a sponge (with or without a handle) is not ...

1. ... Muktzeh.

2. ... subject to Tum'ah (since it is neither made of wood, nor cloth, nor sack nor metal).

2)

(a)Rav Nachman inverts the opinions of Beis Shamai and Beis Hillel in our Mishnah. According to him - Beis Hillel is the one who permits removing the bones and the shells (like Beis Hillel), whereas Beis Shamai forbids taking them out directly (like Beis Shamai).

(b)Rebbi Yochanan forbids throwing away crumbs that are smaller than a Kezayis. This is proven from our Mishnah - since 'Ma'avirin me'Al ha'Shulchan Pirurin Pachos mi'Kezayis' implies that one is not permitted to throw them away. (See also Tosfos, DH 'Pirurin').

(c)The author of our Mishnah, which permits bean pods on Shabbos is - Rebbi Shimon, who holds neither of Muktzeh nor of Nolad.

(d)According to Rebbi Yehudah, bean and pea pods would be Muktzeh on Shabbos, due to the fact that, before Shabbos, they were not yet fit for animals (since they were still attached to the food - which is fit for humans, and not for animals).

(e)Despite the fact that Rebbi Shimon permits a 'Davar she'Eino Miskaven', the Tana nevertheless forbids using a sponge which has no handle - because it entails P'sik Reisha, with which even Rebbi Shimon agrees that one is Chayav on Shabbos.

3)

(a)The stones of ...

1. ... Syrian dates, are not Muktzeh on Shabbos - because, due to their poor quality, the owners tend to designate them as animal food, in which case the stones are permitted together with them.

2. ... Persian dates are Muktzeh, on the other hand (according to Rebbi Yehudah) - because on account of their good quality, the owners eat them themselves, and the stones which are still attached to the fruit when Shabbos entered, are Muktzeh because of Nolad.

(b)Shmuel would remove date stones from the table together with bread (even though he held like Rebbi Shimon, who permits the stones to be moved anyway [see Tosfos DH 'Shmuel']).

(c)When we say 'Shmuel le'Ta'ameih', we mean - that he follows his own reasoning (in the first Perek), where he permits bread to be used for other purposes.

4)

(a)There are various ways of taking away date stones from the table. Rabah would remove them together with a bowl of water Rav Huna Brei de'Rav Yehoshua would pile up the date stones until they became a G'raf shel Re'i (disgusting), which one is permitted to take out.

(b)Rav Ashi subsequently cited to Ameimar - the principle forbidding making a G'raf shel Re'i Lechatchilah.

(c)Rav Sheishes and Rav Papa avoided placing them on the table in the first place. Rav Sheishes spat them out on to the floor on to the other side of the table. Rav Papa threw them behind the couch where he was sitting.

(d)He has support in this from the Tana Rebbi Zecharyah ben Avkulas, - who purportedly turned round and did likewise, when eating dates on Shabbos.

5)

(a)If a barrel of wine breaks on Shabbos ...

1. ... our Mishnah permits one to save up to three meals on Shabbos in a number of vessels.

2. ... would one be permitted to save - as much as one can fit into one large vessel (even for a hundred meals).

(b)One may also invite others to come and save three meals for themselves.

(c)Our Mishnah forbids however, using a sponge to soak up the wine - because we are afraid that he may come to squeeze out the wine into a jar.

(d)And the Beraisa adds the prohibition - of using one's hands to soak up the oil that is spilling from a broken barrel of oil, because of 'Uvdin de'Chol'.

6)

(a)Our Mishnah forbids squeezing fruit for its juice on Shabbos - because it is a Toldah of Dash (threshing).

(b)The Tana Kama forbids any juice that emerges from the fruit on Shabbos, even if it came out by itself - for fear that one may squeeze it

(c)Rebbi Yehudah qualifies the Tana Kama's ruling - permitting juice that came out by itself if the fruit was designated to be eaten as a food (since we do not then need to suspect that one may come and squeeze it for its juice).

7)

(a)Once honeycombs have been rubbed, the honey continues to flow by itself. Rebbi Eliezer - permits it.

(b)The Rabbanan however - decree honeycombs that have been rubbed because of those that have not.

(c)If a basket of fruit spilled in the courtyard - one may pick up the fruit and either eat it or collect it in one's hands (see Tosfos DH 'Melaket'), but not return it to the basket (because of 'Uvdin de'Chol').

8)

(a)According to Rav Yehudah Amar Shmuel, Rebbi Yehudah (in our Mishnah) agrees with the Rabbanan that the juice that emerges from olives and grapes by itself is forbidden in all cases - since that is what one normally does with them (in which case one has one's mind on them).

(b)Ula Amar Rav maintains - that he argues there too.

(c)Rebbi Yochanan agrees on principle with Ula Amar Rav. He rules - like Rebbi Yehudah by other fruit, and like the Rabbanan by olives and grapes.

9)

(a)The problem Rebbi Yirmiyah has with Rebbi Aba Amar Shmuel's statement (that Rebbi Yehudah agrees with the Rabbanan by olives and grapes, and the Rabbanan agree with Rebbi Yehudah by other fruit juices) is - when do they then argue?

(b)Rebbi Aba told Rebbi Yirmiyah to go and find the answer. Rav Nachman bar Yitzchak found a Beraisa - that whereas Rebbi Yehudah agrees with the Tana Kama that the juice of grapes and olives is forbidden, he argues with him over berries and pomegranates - which he permits, provided they were put away for food, and not for their juice.

(c)The reason that Rav Nachman bar Yitzchak says only that it is logical that Rebbi Yehudah's statement is confined to berries and pomegranates (and that the Rabbanan agree by other fruits), when the Beraisa specifically mentions berries and pomegranates is - because it is possible to explain that they really argue in both cases, and the Tana only mentioned them to teach us that even there, Rebbi Yehudah permits the juice, even though (already in those days) many people do extract the juice of berries and pomegranates.

(d)Rebbi Yehudah holds that S'tam juice that emerges from berries and pomegranates (when he neither specifically intended it for food nor for liquid, when he took them into the house) - is Asur (as if he intended them for their liquid).