1)

(a)Rav Huna declares that someone who shakes the dust from his cloak on Shabbos - is Chayav Chatas ...

(b)... because that is the way one cleans cloaks, in which case he is Chayav because of Libun.

(c)This ruling is confined to a cloak new (but not to an old one) - black (but not white or red) and only to someone who is fussy.

2)

(a)When Ula criticized the scholars of Pumbedisa for shaking the dust from their coats - Rav Yehudah, who was visiting - told them to shake their coats in his face ...

(b)... because, since they were not fussy about wearing them the way they were, his criticism was unjustified.

(c)When Abaye hesitated to give Rav Yosef his hat, because it had dew on it - the latter instructed him to shake it off, since he was not particular about the dew anyway.

3)

(a)The Beraisa rules - that a clothier who goes in the street on Shabbos with his clothes folded over his shoulder (even though he is wearing it over his head) is Chayav Chatas (because that is not the way one normally wears clothes).

(b)This no way contradicts Rav Yitzchak bar Yosef, Amar Rebbi Yochanan, who made the same statement with regard even to people who are not clothiers - since the Tana himself goes on to say that he only mentions clothiers, because they are the ones who tend to do that, and that consequently, the ruling applies to everyone else, too (and the same applies to the following two cases).

(c)The Beraisa rules that ...

1. ... a store-keeper who goes out on Shabbos with money in his sheet - is Chayav Chatas.

2. ... someone from Ratan (see also ha'Gahos ha'Gra) is permitted to go out on Shabbos with his head-dress hanging on his shoulders (because this is the way one wears a Sudar).

(d)When Rebbi Yehudah related an incident where Rebbi Eliezer's son Hurkanus went out with his Sudar hanging on his shoulders, and one of its threads tied around his finger, to prevent it from falling off his head the Chachamim commented - that this was not necessary.

(e)Rav Nachman bar Rav Chisda, citing his father - rules like the Chachamim.

4)

(a)Rebbi Ila'i forbade making a Marzev on Shabbos. Rebbi Zeira describes a Marzav as Kisi Bavlaisa - which constitutes pulling up a Talis from the floor, and folding the excess cloth on one's shoulders to form pocket-like folds, which one ties with string to make it stay put.

(b)It is forbidden - because of Tikun Mana.

(c)Rebbi Yirmiyah demonstrated several possible cases in front of Rebbi Zeira, to see if they were permitted or not. Rebbi Zeira - forbade each one.

(d)Rav Papa categorized what is permitted and what is not - depending whether it was just meant to look nice momentarily, or whether it was it was made to remain permanent.

(e)He cited Rav Shisha b'rei de'Rav Idi as an example - who used to do the former, which was therefore permitted.

5)

(a)When Rav Dimi arrived from Eretz Yisrael, he cited an incident where Rebbi was walking in a field with the two sides of his Talis lying on his shoulder. Yehoshua ben Ziruz - Rebbi Meir's brother-in-law (father-in-law's son) made a comment to Rebbi.

(b)He commented that Rebbi Meir declared - that someone who went out with his Talis like that was Chayav Chatas.

6)

(a)When Ravin and Rav Shmuel bar Rav Yehudah arrived from Eretz Yisrael, they brought with them different versions of the above episode. According to Ravin, it was not Yehoshua ben Ziruz who made the comment, but Yehoshua ben K'fasa'i - Rebbi Akiva's father-in-law, citing Rebbi Akiva.

(b)Either way, Rebbi's reaction was - to lower his Talis, so as not to transgress their words.

(c)Rebbi was initially lenient - because the garment was not completely folded, and it hung below his shoulders.

(d)Rav Shmuel bar Rav Yehudah's version of the above episode was (not that Rebbi himself had made a 'drain-pipe', but) - that he was asked whether it is permitted or not, and he already had in mind to permit it, when he was informed of Rebbi Meir or Rebbi Akiva's ruling.

7)

(a)Our Mishnah prohibits someone who bathed in a pool in a cave or in the Hot-Springs of Teverya from carrying home the towels (even if he used ten of them) on Shabbos (even in a place where there is an Eiruv) - in case one forgets and wrings them out.

(b)The Tana ...

1. ... says 'ha'Rochetz', implying Bedieved - because he is talking about hot water, in which one is forbidden to bathe Lechatchilah.

2. ... adds 'even (if he used) ten' - in which case they will not be very wet and the likelihood of wringing them out is minimal.

(c)Ten people however, are permitted to carry home the towel that they used to dry their face, arms and legs - because they will remind each other not to wring it out ...

(d)... even if they only used only one towel - which will become extremely wet in the process, and the likelihood of wringing it out is strong.

8)

(a)The Mishnah permits anointing oneself with oil - and massaging oneself lightly (but not vigorously).

(b)Similarly, the Tana forbids scrubbing oneself - because it is 'Uvdin de'Chol'.

(c)The Tana also forbids Apiktozin (the acronym of 'Apik T'fei Zon' [ridding oneself of excess food]), means - vomiting (in order to be able to eat again).

(d)And he also forbids ...

1. ... setting the limbs of a baby in place, and ...

2. ... fitting a fractured bone in place - cures are generally forbidden on Shabbos, in case one comes to grind spices when preparing them.

3. ... re-placing a dislocated hand or foot - by slapping them with cold water, though he does allow bathing normally in cold water, and if in the process, he pushes the limb back in place, so be it.

9)

(a)We extrapolate from the fact that the Tana places the Hot-Springs of Teverya next to a pool in a cave - that, like the Hot Springs of Teverya, the pool contains hot water.

(b)The ramifications of this inference are - that bathing in water that has been heated on Shabbos (see Tosfos DH 'Af Mei Me'arah'), whereas Shituf (pouring water over oneself) is permitted Lechatchilah, even with hot water.

(c)This proves that the author of the Beraisa is Rebbi Shimon. Rebbi Meir in another Beraisa, forbids 'Shituf' even with cold water, whereas Rebbi ...

1. ... Shimon - permits it even with hot water, whilst Rebbi ...

2. ... Yehudah forbids it with hot water (like Rebbi Meir), but permits it in cold water (like Rebbi Shimon).

10)

(a)the Tana Kama (of Rebbi Shimon) in a Beraisa rule that, after drying oneself in the bath-house, one should place the towel on the window, but not hand it to the bath-attendant - because the bath-attendants were suspected of wringing out towels on Shabbos.

(b)When Abaye asked Rav Yosef for a ruling on the matter, the latter cited Rebbi Shimon, Rebbi, Shmuel and Rebbi Yochanan - who all permit carrying a towel home from the bath-house after bathing.

(c)Rebbi Shimon argues with the Tana Kama of the previous Beraisa. When he included Rebbi, he was referring to his testimony that, when he learned by Rebbi Shimon in Teko'a - they used to get the oil and the towel from the Chatzer where they were lying to the spring where they were bathing on - via first a roof and then a Karpaf.

(d)And we assume - that he did not leave his towel there, in a public place where he was likely to lose it.

(e)He also included Rav Yehudah Amar Shmuel and Rebbi Chiya bar Aba Amar Rebbi Yochanan in his list.

1. Rav Yehudah Amar Shmuel - permitted carrying home the towel that a person used to dry himself, and so did ...

2. Rebbi Chiya bar Aba Amar Rebbi Yochanan.

11)

(a)Bearing in mind that our Mishnah forbids taking the bath-towel home, we reconcile this ruling of Rebbi Yochanan with his principle 'Halachah ki'Stam Mishnah' - by establishing our Mishnah like ben Chachinai (which is an individual opinion).

(b)The conditions on which Rebbi Chiya bar Aba Amar Rebbi Yochanan permits a bath-attendant to transport...

1. ... a woman's towel to the bath-house is - that he wears it and that it covers his head and most of his body.

2. ... a large Sudar that hangs between his shoulders is - that he ties its two ends together at a point below his shoulders.

(c)Rava instructed the townspeople of Mechuza that, when transporting the clothing belonging to non-Jewish soldiers on Shabbos - they should lower them to below their shoulders.

12)

(a)The Beraisa qualifies the Mishnah's ruling 'Sachin u'Memashmeshin' - by requiring a Shinuy.

(b)Sichah and Mishmush normally follow the reverse order - rubbing the flesh first and anointing it afterwards, according to Rebbi Chama bar Chanina.

(c)He therefore requires that, on Shabbos, one performs first Sichah and then Mishmush. Rebbi Yochanan - who holds that during the week, one might do either way round, requires that on Shabbos, one performs them simultaneously.

13)

(a)One may not stand in the River Deyumsis on Shabbos - because the force of the strong current has the effect of a strong massage, which our Mishnah prohibits on Shabbos.

(b)Rebbi Yochanan says that the healing powers of the waters of Deyumsis last for twenty-one days, which include Shavu'os - though he fails to reveal whether Shavu'os takes place at the beginning of the three-week period or at the end.

(c)We try to prove that the Shavu'os mentioned by Rebbi Yochanan, occurs at the end of the three week period, and not at the beginning, from a statement of Shmuel who says - that that all liquids are effective from Pesach until Shevu'os.

(d)We refute the proof from there that Shavu'os clearly concludes the period - in that Shmuel is talking about cures that are effective in slightly colder weather (which is why they work before Shevu'os); whereas the cure of the River Deyumsis be different requires hotter weather (since massages are connected with heat).

14)

(a)Apparently, the River Deyumsis flows through the state of Purgisa - and it was the strong attraction of Perugian wine and the waters of Deyumsis that caused the ten tribes to sin and to be sent into exile.

(b)When Rebbi Elazar ben Arach (one of the top Talmidim of Raban Yochanan ben Zakai) began to bathe in the water of the Deyumsis and to partake of the Perugian wine, he became so attracted to them, that he was unable to tear himself away from them and leave. Eventually, he forgot all his learning - to the extent that, instead of reading the Pasuk in Parshas Bo "ha'Chodesh ha'Zeh Lachem" (see Agados Maharsha), he read 'ha'Cheresh Hayah Libam' (as if to say, the heart that had been like a self-generating fountain [Pirkei Avos], was now deaf to the words of Torah , on account of the desires of this world [see Agados Maharsha]).

(c)Subsequently - his colleagues Davened on his behalf, and he re-gained his lost Torah.

15)

(a)Rebbi Nehara'i - who is in fact Rebbi Elazar ben Arach, said 'Hevei Goleh li'Mekom Torah, ve'Al Tomar she'Hi Tavo Acharecha, she'Chaverecha Yekayemucha be'Yadecha'. This is relevant to the above-mentioned episode - where Rebbi Alazar ben Arach, in spite of his brilliance, forgot all his learning because he went to live in a place where there no Talmidei-Chachamim, relying on Talmidim, who were unable to stimulate him sufficiently to keep him away from the worldly pleasures that were available there.

(b)Others say - that Rebbi Nehara'i was really Rebbi Nechemyah ...

(c)... either way, he was called Rebbi Nehara'i (from the Aramaic word 'Nehora - light) - because he was destined to light up the eyes of the Chachamim in Halachah.

16)

(a)The Tana Kama of a Beraisa forbids washing with a scrubbing brush on Shabbos (because of Uvdin de'Chol). Raban Shimon ben Gamliel - permits using one when one's feet are very dirty.

(b)Rav Shmuel bar Yehudah's mother - made her son a special silver brush in honor of Shabbos (in order to dispense with the Isur of Uvdin de'Chol).

(c)Our Mishnah forbids descending into the waters of the River Kurdima on Shabbos - because the muddy bed of the River is extremely slippery, and will cause a person to fall; his clothes will get wet and we are afraid that he will then wring them out on Shabbos.

(d)The Tana also forbids Apiktozin on Shabbos. Rabah bar bar Chanah qualifies that - by confining it to where one drinks a potion to cause the vomiting, but permits it if one does it with one's hand.

(e)Rebbi Nechemyah in a Beraisa, forbids Apiktozin even during the week - because it constitutes a waste of food (by causing oneself to eat again, when it is not really necessary).

17)

(a)Rabah bar bar Chanah Amar Rebbi Yochanan permits Lefufi Yenuki on Shabbos - swathing a baby in cloths so as to straighten his limbs (as long as they are not dislocated).

(b)We reconcile this with our Mishnah 'Ein Me'atzvin es ha'Katan' - by confining Ha'atzavah to the vertebrae of the spine, which is forbidden because it resembles Boneh.

(c)The latter does not apply however - on the day that the baby is born, when even that is permitted too.

(d)Rebbi Chanah Bagdesa'ah (from Bagdad) Amar Shmuel amends our Mishnah 'Ein Machzirin es ha'Shever' to read - 'Machzirin es ha'Shever'.