Previous daf

1)

(a) A bolt that is tied but that is dragging on the floor may be used in the Beis-Hamikdash.
Why?

(b) What sort of bolt are we talking about?

(c) According to the Tana Kama, a bolt that is not even tied, is forbidden in the Beis Hamikdash, because that is real Binyan.
What does Rebbi Yehudah hold there, and why?

(d) And what does Rebbi Yehudah hold with regard to 'Nagar ha'Nigrar?'

(a) In which of the two above issues does Rav Yehudah quoting Shmuel, rule like Rebbi Yehudah (Nagar ha'Nigrar bi'Medinah or Nagar ha'Munach ba'Mikdash)?

(b) Under what condition do we rule like Rebbi Yehudah by ñNagar ha'Nigrar?

(c) How do we reconcile this with Rav Tivla, who said nothing about a Nagar ha'Nigrar, although it was tied to the door-*post* (and not to the door)?

(a) Rav Ivya stopped that man in Neherda'a from using a bolt that he was tying with a reed.
Why?

(b) The Tana Kama permits using even a bolt that penetrates the actual floor. The Halachah however, is like Rebbi Yehudah.
What does Rebbi Yehudah say, and why is that?

(c) Will the Halachah change if one fixes a handle to the bolt?

(d) Why is one permitted to use an enormous beam or a mortar to lean against the door on Shabbos? Why are they not Muktzah?

(a) Under which two conditions did Rav Asi permit draping covers over the large hoops that stretched from wall to wall on a boat?

(b) Rav Huna had rams who needed protection from the sun by day, and fresh-air by night.
How did Rav permit Rav Huna to cover the pens on Shabbos?

(a) Why did Rav quoting Rebbi Chiya permit putting up and taking down ...

1. ... a veil by the door - for purposes of modesty?
2. ... a 'Chasan's canopy'?

(b) Besides its top not being one Tefach wide, which other two conditions must be met before the latter case can be permitted?

(c) Does this mean that the bed is less than two Tefachim wide?

6)

(a) The Gemara initially thought that one may wear a fur hat which is less than one Tefach wide, but not one that is a Tefach wide or more.
Why is that?

(b) What objection does the Gemara raise to that?

(c) Which sort of hat then, *is* prohibited?

(a) The Tana Kama permits returning a lower-hinge of the door of a box or a cupboard that came out of its socket - in the Beis Hamikdash, but not elsewhere.
Why the difference?'

(b) What will be the Din if the upper-hinge came out of its socket?

(c) What might a box or a cupboard etc. in the Beis Hamikdash contain?

(d) In which case will even returning a lower-hinge be forbidden, and why is that?

(a) Why is returning a plaster (a sort of balm - which entailed smearing) forbidden on Shabbos?

(b) Why did they nevertheless permit a Kohen serving in the Beis-Hamikdash to do so?

(c) What is the Din with regard to putting on a plaster initially on Shabbos?

(d) Why do the Chachamim permit returning a plaster that fell off , back to its place?

(a) The Halachah however, is like Rebbi Yehudah.
What does Rebbi Yehudah say?

(b) In Rav Chisda's opinion, if the plaster fell on the floor, even the Rabbanan agree that returning it is prohibited, and their dispute is when it fell on to an object.
Seeing as the Halachah is like Rebbi Yehudah, why then did Rav Ashi return a plaster that fell on to a cushion, on Shabbos?

(a) How does one clean a wound on Shabbos?

(b) Can one clean the plaster?

(a) The Tana of our Mishnah permits tying on Shabbos, the string of a harp that broke. The Tana of the Beraisa prohibits it.
We initially thought that the author of our Mishnah is Rebbi Eliezer and the author of the Beraisa, the Rabbanan.
What does Rebbi Eliezer hold?

(b) On what grounds does the Gemara refute this contention?

(c) So we tried establishing our Mishnah like Rebbi Yehudah (who holds like Rebbi Eliezer), refuting that suggestion too, on the same grounds. Which Rebbi Yehudah are we referring to?

(a) Finally, we establish our Mishnah like the Rabbanan of Rebbi Shimon (of the Beraisa), and the Beraisa like Rebbi Shimon.
What do the Rabbanan hold?

(b) What does Rebbi Shimon say?

(c) Rebbi Shimon ben Elazar prefers that one is 'Meshalshel mi'Lema'alah, ve'Korech mi'Lematah' or vice-versa.
What does this mean?

(d) Why do the Rabbanan prefer tying a knot to 'Meshalshel'?

(a) How could we explain the Beraisa even according to the Rabbanan?

(b) The Gemara finally answers 'Ha ve'Ha b'Emtza, Mar Savar Gazrinan, u'Mar Savar Lo Gazrinan'.
What does this mean?