(Mishnah): If one threw [something b'Shogeg] and remembered [that it was Shabbos] after it left his hand, and someone else or a dog caught it, or it burned in the air, he is exempt.

If one threw to wound a person or animal, and remembered [the Isur Shabbos] before it made the wound, he is exempt;

The general rule is, one is not Chayav Chatas unless he was Shogeg at the beginning and at the end;

If he was Shogeg at the beginning and Mezid at the end, or Mezid at the beginning and Shogeg at the end, he is not liable unless he was Shogeg at the beginning and the end.

(Gemara): [Do not say that after he remembered, he regretted the Melachah. Rather,] our Mishnah discusses one who [remembered, and] was Mezid [wanted the Melachah to occur.]

Source: If you would not say so - if one shot an arrow to kill someone, and they warned him, and [after he shot it] he retracted, is this anything?! (Surely he is liable!) Rather, you must say that he was Mezid (and Chatas requires Shegagah from the beginning to the end).

(R. Yosi ben Chaninah): [Chiyuv Korban depends on if he was] Shogeg about the Lav or Mezid about the Lav. (If he was Mezid about the Lav, even if he was Shogeg about the Kares, he is exempt from Korban.)

(R. Yehoshua ben Levi): [It depends on if he was] Shogeg about the Kares or Mezid about the Kares. (Even if he was Mezid about the Lav, if he was Shogeg about the Kares, he brings a Korban.)

Support (for R. Yehoshua ben Levi - Beraisa - R. Shimon ben Yochai): [Right after it discusses Chatas, it says] "Es Hash-m Hu Megadef v'Nichresah'' - exert yourself [and you will find how one can be Mezid and bring a Korban]! If he was Mezid even about the Kares - do they warn him and he is lashed, and he brings a Korban?! (Rather, he was Mezid about the Lav, and Shogeg about the Kares.)

(R. Avahu citing R. Yochanan): If one was Mezid about Chelev but Shogeg about the Chatas - they warn him and he is lashed, and he brings a Korban.

(Beraisa): [The exemption of] Mis'asek (one who intended for an action, and did a different act) does not apply to Chelev (forbidden foods) and Arayos. One who is Mis'asek in Shabbos is exempt; in Chelev and Arayos, he is liable.

What is the case? "I will reap half a Grogeres'', and he reaped k'Grogeres, he is exempt. "I will eat half a k'Zayis'', and he ate k'Zayis, he is liable. "I will warm myself [through bodily contact with this Ervah]'', and he did Ha'arah (the first stage of Bi'ah) with her, he is liable.

(Mishnah): How much must one build to be liable? One is liable for any amount of building, smoothing rocks, making a final blow with a hammer or hatchet, or drilling;

The general rule is, on Shabbos one is liable for any Melachah that lasts. (I.e. sometimes one does not do more than this.)

R. Shimon ben Gamliel says, even one who bangs a hammer on an anvil [and not on the Kli being made] while making the Kli is liable, for he prepares [smoothes the hammer for] Melachah.

(Gemara) Question: What building was in the Mishkan? They put boards on sockets.

Question: This was temporary! (They would take them down before they journeyed.)

Answer #1 (R. Yosah): Since they camped and traveled according to Hash-m's word, it is considered permanent.

Objection (R. Yosi bei R. Bun): Since Hash-m promised to enter them to Eretz [Yisrael], it is considered temporary!

Answer #2: This teaches that temporary building is building (SHA'AREI TORAS ERETZ YISRAEL).

Inferences: Even non-standard building (the boards are not placed on each other), even if [the matter built] is on something else, and building on top of Kelim is building.

Rejection (of the last two inferences): Sockets are like the ground. (We explained this like PNEI MEIR.)

(Beraisa): If one person brings the rock (puts it in place), and one brings the mud [and cements it in place], the one who brings the mud is liable;

R. Yosah says, both of them are liable.

R. Yosah holds that rocks without mud is building.

All agree that if one put the mud first, and afterwards [another] put the rock, [the latter] is liable.

A builder who set in place the rock at the end of the row [of rocks in a wall] is liable. According to whom must this be taught? It is needed according to Rabanan [who normally exempt for a rock without mud].

One who made planks [to support] beams of the house, or made the roof, is liable for building.

One who drills in rocks, wood (HA'GAON RAV C. KANIEVSKY, SHLITA) or pillars, or cuts to shape tables or square rocks (PNEI MEIR), he is liable for quarrying.

(R. Yirmeyah citing Rav): One who assembles a bed of components is liable for building.

Objection (R. Ze'ira): He is merely like one who takes a frame and puts it on bricks! (Building does not apply to Kelim in such a case.)

Rav Hamnuna ruled for the Reish Galusa to permit [assembling and dissembling] a table of components on Shabbos.

They said that Rav Huna bar Chiyah was with [Rav Hamnuna when he gave this Heter]. Rav Yehudah heard, and said "the one who ruled for him, he did not learn or serve [Chachamim].''

(R. Shamai): The one who ruled for him, he ruled for him like R. Shimon ben Gamliel;

(Beraisa): Planks in a boat or bed, or poles that support a canopy, the leg of a table or a knife handle that separated, one may not return it. If he returned it, he is exempt. If he banged it in, he is liable.

R. Shimon ben Gamliel says, if they were loose, he takes and returns.

Question (Beraisa): If they were permanently attached (nailed in), they are connected for Tum'ah (if part became Tamei, all became Tamei) and Haza'ah [with Mei Chatas]. If they were banged in, they are connected for Tum'ah, but not for Haza'ah. What is taken [from its holder after using it] and inserted [at the time it is used] is not connected for Tum'ah or Haza'ah;

And here you say so (that one who bangs them in on Shabbos is liable? It is connected only for Tum'ah, to be stringent, but not for Haza'ah to be lenient!)

Answer: There, it is normal to permanently attach them. If he did not permanently attach, it is not connected. However, here, banging them in is the final Melachah!

(R. Simai - Beraisa): One who assembles a round horn (flutes are inserted in holes to produce sounds) is liable (they must be banged in tightly. One who assembles) a straight horn is exempt (they are inserted loosely).

R. Elazar bei R. Shimon says, [one who inserts] branches of a candelabra is liable. [One who inserts] the stick of plasterers [into the mop] is exempt.

Question: Why is he liable for branches of a candelabra?

Answer (R. Avahu citing R. Yochanan and R. Chunah): It is due to building.

Question: Why is he exempt for the stick of plasterers?

Answer: It is because he puts from above to below (and this is not the way of building).

Question: One who digs in sand [builds supports on the sides lest the sand cave in] from above to below, and you say that he is liable!

Answer (R. Shmuel bar Yudan): This (a plasterer's stick) is [attached] for a short time. This (supports for one who digs in sand) is for a long time.

(Shmuel): One who returns beams used to close the openings of stores is liable for building.

Question: Something that if he did it on Shabbos, he is Chayav Chatas, do Beis Hillel permit even to return it [on Yom Tov?! Granted, one may remove them for Ochel Nefesh, but returning them is merely to guard his store!]

Answer (R. Chananyah citing R. Yochanan): They permitted the end due to the beginning. If you will say that he may not return, he will not open.

Question: Let him not open it! (Why must we be lenient so he will open?)

Answer: If so, he will decrease Simchas Yom Tov (he will not open his store, and food will not be available for people).

(R. Acha): He may return, as long as he does not return as much as needed [to bang it in].

(R. Yosi bei R. Bun): This is when there is no opening there, but if there is an opening, he uses opposite the opening.

Our Mishnah [obligates one who drills any amount]. It is unlike R. Shimon;

(Beraisa #1): One who scrapes, drills or cuts any amount on Shabbos is liable;

R. Shimon says, one who scrapes [is not liable] until he scrapes as much as needed. One who drills [is not liable] until he scrapes as much as needed. One who cuts [is not liable] until he cuts as much as needed, One who tans hide [is not liable] until he tans as much as needed.

Note: Several Meforshim equate our Sugya to Pesachim 6:1, in which R. Yishmael ben R. Yochanan ben Brokah permits flaying the chest of Korban Pesach on Shabbos, and R. Yosi bei R. Bun says that he holds like R. Shimon in Beraisa #1 [about scraping...] It is astounding to me that our Sugya cites Beraisa #1 to teach about the Beraisa of flaying, which is not mentioned here at all, and does not derive from Beraisa #1 that our Mishnah is unlike R. Shimon! Rather, I explain that we bring Beraisa #1 to teach about our Mishnah, and R. Yakov bar Acha's teaching (below) was merely copied from the Sugya there. (Meforshim say that scribes who transcribed the Yerushalmi often copied an entire Sugya to a place where only part is relevant.) This also explains why our Sugya says Stam that our Mishnah is unlike R. Shimon, for Beraisa #1 clearly proves this, whereas in Pesachim, an Amora (R. Yosi bei R. Bun) teaches that the Beraisa of flaying is like R. Shimon, for this is a Chidush.

(R. Yakov bar Acha): [The Beraisa about flaying] is only like R. Shimon, for R. Shimon does not make partial Melachah like total (Melachah), and Rabanan make partial Melachah like total! (Rabanan would have no reason to flay only the chest.)

Question: (In our Mishnah, R. Shimon ben Gamliel obligates one who bangs a hammer on an anvil, for it prepares the hammer for Melachah.) According to R. Shimon ben Gamliel, if someone took [a Kli, i.e. prepared] to reap and did not reap, is it anything?!

Answer (R. Ada): R. Shimon ben Gamliel holds like R. Yehudah;

In a Beraisa, R. Yehudah taught that one who is Shovet (evens the warp threads) or Medakdek (hits the woof lest it be too taut) on woven material, he is liable, for it is as if he evens it (prepares it do Melachah better. Also) here, he evens [the hammer].

Note: In the Seifa of this Beraisa (Bavli 75b), also Chachamim obligate Shovet and Medakdek, just they consider them Toldos! Perhaps R. Ada means that R. Shimon ben Gamliel holds like R. Yehudah and his Chachamim. He said "R. Yehudah'', for we do not know the name of the Chachamim.