1)

(a)Our Mishnah forbids hiring workers on Shabbos - as well as asking one's friend to hire workers on one's behalf.

(b)The source for the prohibition of hiring workers is the Pasuk in Yeshayah - "mi'Metzo Cheftzecha".

(c)The Tana forbids walking to the border on Shabbos, so that, the moment Shabbos terminates, one will be able to cross over, to hire workers and to fetch fruit.

(d)One is however, permitted - to do this if one intends to cross over, in order guard one's fruit.

(e)Aba Shaul categorizes 'Machshich al ha'Techum' - permitting doing so for whatever one is permitted to say, but forbidding doing it for what is not.

2)

(a)The problem with the Mishnah specifically prohibiting asking one's friend to hire workers on one's behalf is - that since doing so involves the La'av of 'Lifnei Iver' (causing somebody else to sin), why does the Tana find it necessary to insert it?

(b)Rav Ashi objects to Rav Papa's suggestion that 'Chavero' refers to a Nochri - in that the Tana has already taught us the principle 'Amirah le'Nochri Shevus', in 'Kol Kisvei' ('Nochri ha'Ba Lechabos, Ein Omrin Lo Kabei').

(c)Rav Ashi therefore concludes that the Tana inserts this Din for its inference - that one may invite one's friend to come over on Motzei Shabbos, even though both parties know that his intention is to employ him to work.

(d)We establish our Mishnah like Rebbi Yehoshua ben Korchah, who argues with the Chachamim in a Beraisa who forbid it. Rabah bar bar Chanah Amar Rebbi Yochanan learns this from "mi'Metzo Cheftzecha ve'Daber Davar" - which implies 'Dibur Asur, Hirhur Mutar'; in other words, 'mi'Metzo Cheftzecha' is confined to what one specifically says, but not to what one thinks.

3)

(a)The principle that emerges from Rebbi's ruling permitting thinking on Shabbos things that one is forbidden to speak is 'Hirhur La'av ke'Dibur Dami'.

(b)Rav Acha bar Rav Huna queries Rabah bar bar Chanah Amar Rebbi Yochanan from another statement of his - where he forbids thinking Divrei Torah in a bathroom (suggesting that he holds 'Hirhur ke'Dibur Dami').

(c)Rava reconcile the two rulings - by ascribing the latter to the Pasuk in Ki Setzei "Vahayah Machanecha Kadosh" (which does not mention 'Dibur').

4)

(a)To reconcile the previous Derashah with the Pasuk in Ki Setzei "ve'Lo Yir'eh Becha Ervas Davar" (implying 'Dibur Asur, Hirhur Mutar'), we cite Rav Yehudah, who learns from this Pasuk - that one is not permitted to speak Divrei Torah in front of a naked Nochri (precluding Hirhur, which is permitted).

(b)He specifically mentions 'Nochri' (not to preclude a Yisrael Arum, but) - to teach us that the Ervah of a Nochri is considered Ervah.

(c)Otherwise - we would have learned from the Pasuk "Asher Basar Chamorim Besaram" that the Ervah of a Nochri is no different than that of an animal.

(d)As a matter of fact, it is from the Pasuk "ve'Ervas Avihem Lo Ra'u" - that we learn this.

5)

(a)We query the Derashah 'Dibur Asur' from many sources, including Rav Chisda and Rav Hamnuna, who permit verbal Cheshbonos shel Mitzvah on Shabbos. Rebbi ...

1. ... Elazar - permits fixing Tzedakah for the poor on Shabbos ...

2. ... Ya'akov bar Idi Amar Rebbi Yochanan - seeing to communal needs, whether they involve life-danger or not ...

3. ... Shmuel bar Nachmeni Amar Rebbi Yonasan - attending 'Tarti'os, Karkesi'os and Basilki'os' (palaces where the Nochri authorities would meet to discuss the fate of the Jews) on Shabbos, and ...

4. ... Tana Bei Menasheh - arranging a Shiduch for one's daughter and - arranging a Rebbe for one's son to learn Torah on Shabbos.

(b)Tana de'Bei Menasheh includes in this ruling - arranging a job interview with a prospective boss on Shabbos.

(c)We answer all these Kashyos, based on the Pasuk "mi'Metzo Cheftzecha ve'Daber Davar" - which teaches us that ' Cheftzecha Asurim' (ones own personal issues are forbidden, both to do and to discuss), 'Cheftzei Shamayim, Mutarin' (but Hash-m's [i.e. Mitzvos] are permitted).

6)

(a)Rav Yehudah Amar Shmuel permits Cheshbonos shel Melech (or Mahlach) and Mah be'Kach on Shabbos. Cheshbonos shel ...

1. ... Mahlach (Mah Lach) - are Cheshbonos that affect somebody else other than the person who is making them (such as where Reuven works out how much it would cost somebody to build a house).

2. ... Mah be'Kach - are Cheshbonos that are no longer relevant (such as 'This is how much this house cost me').

(b)We cite a Beraisa which supports Rav Yehudah's ruling. The Tana says there that Cheshbonos she'Avru ve'she'Asidin Lih'yos - are forbidden on Shabbos.

(c)Melech is from the word 'Lehimalech', which means 'to ask advice' - whereas 'Mahlach' is a corruption of 'Mah Lach', meaning 'What is it to you'?

7)

(a)We query the previous Beraisa which forbids Cheshbonos she'Avru from another Beraisa which permits it. The Tana - permits 'Kach ve'Kach Po'alim Hiskarti al Sadeh Zu ... ' (since it is no longer relevant).

(b)When we counter 'u'le'Ta'amech Tikshi Lach Hi Gufa', we mean - that we first need to explain the Beraisa, which seems to contradict itself, first forbidding Cheshbonos she'Avru, and then permitting Cheshbonos she Melech ... .

(c)To answer both Kashyos, we therefore explain 'Cheshbonos she'Avru' in the first Beraisa to mean - that although the Cheshbonos have passed inasmuch as the work is already finished, they are still partially relevant in that the workers have not yet been paid.

8)

(a)One is permitted to decide on Shabbos to repair after Shabbos, a breach in the fence surrounding one's field - as we already learned 'Dibur Asur, Hirhur Mutar'.

(b)Nevertheless, when this happened to that Chasid (Rebbi Yehudah ben Bava or Rebbi Yehudah b'Rebbi Ila'i), he subsequently left the breach intact - because he was a Chasid, who considered what he had done sinful (though he would not have objected had anyone else done the same thing).

(c)Subsequently - a caper-bush (which has many branches) miraculously grew and filled in the gap. Now a caper-bush produces a variety of edible parts (the fruit, the peel and the branches), so it turned out to be a source of income for that Chasid.

9)

(a)Rav Yehudah Amar Shmuel allows Reuven to inform Shimon on Shabbos that after Shabbos, he is going on a journey beyond the Techum Shabbos, despite the fact that he would not be permitted to walk there on Shabbos - due to the fact that he would be allowed to walk there on Shabbos if there were huts dotted along the way, that would bring that entire area within the Techum.

(b)The Burganin must be placed at intervals of not more than seventy Amos.

(c)We reconcile this with our Mishnah, which forbids waiting by the border (which we compare with the Din of "Daber Davar") to bring fruit after Shabbos (despite the fact that it would be possible to bring the fruit on Shabbos if there were Mechitzos) - by establishing the latter by fruit that is still attached, which would therefore remain forbidden even there were Mechitzos.

(d)There would be no problem from the fact that the Tana prohibits waiting there to bring fruit from one's orchard - since there is no Heter to achieve this.

(e)And we establish the Beraisa, which forbids waiting by the border to bring in straw, seeing as straw, by definition, is detached (as opposed to stubble, which may still be attached) - by establishing it by straw that has gone bad, and that he would not be able to bring home even if there were Mechitzos, since it is Muktzeh.

10)

(a)We further query Rav Yehudah from the (next) Mishnah, which permits waiting by the border to bring the needs of a Kalah or those of a dead person - implying that for anyone else it would be forbidden.

(b)There is no problem from 'Tzorchei Kalah' - since the needs referred to by the Tana is cutting an attached myrtle twig from the tree (something which has no Heter, and is therefore forbidden).

(c)The problem from 'Tzorchei Meis' is - that if, as we think, the needs referred to by the Tana is to bring his coffin and shrouds, the equivalent needs by others would be possible on Shabbos by means of Burganin, so why does the Tana confine the Heter to the needs of a Meis?

(d)And we solve this problem - by explaining the needs of the Meis to mean cutting his shrouds to size, which involves real Chilul Shabbos, that has no Heter for anybody else.

11)

(a)There is a problem with our Mishnah, which permits bringing fruit from across the border after having waited at the border for Shabbos to terminate, based on a statement by Rebbi Eliezer ben Antignos in the name of Rebbi Eliezer ben Ya'akov - who forbids working before having recited. Now where does one obtain wine.

(b)We reject the suggestion that maybe he recited Havdalah in the Amidah, based on a statement by Rav Yehudah Amar Shmuel - who requires someone who recited Havdalah in the Amidah to recite it again over a cup of wine ...

(c)... and where does one obtain a cup of wine in the field?

12)

(a)Rebbi Nasan bar Ami therefore establishes the Mishnah where the person is waiting in the area of the wine press (where there are plenty of cups of wine). Rebbi Aba told Rav Ashi however - that in Eretz Yisrael they used to say 'Hamavdil Bein Kodesh le'Chol', and do Melachah.

(b)When Rav Ashi and his colleagues were in the house of Rav Kahana on Motzei Shabbos - they used to say 'Hamavdil ... ' and proceed to chop wood (though one is not permitted to eat before having recited Havdalah over a Kos).

(c)One is not Yotzei Havdalah with this - and does it only as a gesture to accompany the king.