Previous daf

1)

(a) Raban Shimon ben Gamliel encourages everyone to desist from work on Tish'ah be'Av - like Talmidei-Chachamim; the Chachamim forbid it.
What is the basis of their Machlokes?

(b) What do the same Tana'im and Raban Shimon ben Gamliel say with regard to a Chasan reciting the Shema on the first night after his marriage?

(c) Rebbi Yochanan reconciles their opinions by saying 'Muchlefes ha'Shitah'.
Rav Shisha Brei de'Rav Idi reconciles the opinions as they stand. Why, in his opinion, are the Rabbanan more stringent by Tish'ah be'Av than they are by a Chasan?

(d) And why is Raban Shimon ben Gamliel more lenient by Tish'ah be'Av than by a Chasan?

(a) The Chachamim in the Mishnah here disagree with the Tana of the Mishnah at the beginning of the Perek, who learns that whether one may do work on Erev Pesach morning is a question of Minhag.
What do they say?

(b) The eve of the fourteenth is a Machlokes between Beis Shamai and Beis Hillel.
What do they say?

(c) Who is the author of ...

1. ... the first Mishnah?
2. ... the second Mishnah?

(a) If someone who is weeding on the thirteenth, pulls out some of the grain, Rebbi Yehudah says in a Beraisa that he should re-sow it in a damp place, and not in a dry one.
Why is that?

(b) What does the Gemara deduce from the fact that Rebbi Yehudah says 'on the thirteenth', that contradicts what he just said?

(c) How long before the Omer (on the sixteenth of Nisan) must one sow, for the crops to be permitted by the Omer (and to avoid waiting another year)?

(d) Why can we not answer that Rebbi Yehudah said the thirteenth, because otherwise, one will not have three *full* days till the Omer?

(a) Rava answers the previous Kashya 'be'Galil Shanu'.
What is the answer, and why (without explaining that Rebbi Yehudah holds like Beis Shamai) can he not sow on the night of the fourteenth?

(b) Ravina establishes Rebbi Yehudah even in Yehudah.
According to him, why does Rebbi Yehudah give the date as the thirteenth? Why not the fourteenth?

(a) Rebbi Meir permits finishing on the fourteenth any Melachah that was begun before the fourteenth.
Does it make any difference whether the job can be finished before Yom-Tov or not?

(b) Which three craftsmen do the Chachamim permit to work on the fourteenth under any circumstances?

(c) Which craftsman does Rebbi Yossi b'Rebbi Yehudah add to the list?

(a) What are the three possible interpretations of Rebbi Meir's Din?

(b) How does the Gemara attempt to resolve the Sha'aleh from the Beraisa, where Rebbi Meir forbids beginning *even* making a little belt? How did it initially explain 'even'?

(c) What else could we infer from the word 'even' (Afilu) that will refute that proof?

(d) In a second Beraisa, Rebbi Meir permits le'Tzorech ha'Mo'ed provided he began before the fourteenth; otherwise 'Lo Yaschil Bah be'Arba'ah-Asar Afilu Tziltzul Katan' ... .
Is there a proof from here that even the completion of a Melachah which is not le'Tzorech ha'Mo'ed on the fourteenth is prohibited?

7)

(a) The Chachamim permit tailors, barbers and laundry-men to work on the fourteenth under any circumstances.
Why is that?

(b) Why does Rebbi Yossi b'Rebbi Yehudah add cobblers to the list?

(c) And why do the Rabbanan disagree with him?

(a) The Mishnah writes 'Moshivin Shovchin ve'Tarnegolim be'Arba'ah-Asar'. What is the difference between 'Shovchin' and 'Tarnegolim' in this context?

(b) Having said that, on the fourteenth, one may place chicken on the eggs to hatch them, why does the Tana need to add the concession of returning a chicken that ran away? Surely if one may place the chicken Lechatchilah, one may return it Bedi'eved?'

(c) May one re-place a chicken that died?

(d) What is the difference between the fourteenth and Chol ha'Mo'ed with regards to clearing away the dung from in front of the animals in the stable?

(a) Rav Huna establishes the Heter to re-place the chicken on the eggs on Chol ha'Mo'ed, when 1. it had already sat on them for at least three days, and 2. it is still within three days of its having run away.
Why is that?

(b) Rav Ami disagrees with the first condition. According to him, the Mishnah speaks even if the chicken had not yet sat three days on the eggs. What is the basis of their Machlokes?

11)

(a) Rava was testing his Talmidim: How did Rav Papa pass the test, by resolving the discrepancy between our Mishnah, which permits taking vessels to and from the repair man - even when they are *not* needed for Yom-Tov, and the Beraisa, which permits it only when they *are*?

(b) In the second answer, Rav Papa differentiates between when the owner trusts the repair man and when he doesn't.
Is this distinction substantiated?

(c) Then why does the Gemara reject it?

(d) If the repair-man does not have food for Yom-Tov, does that authorise the owner to fetch his article in order to pay him?