Previous daf

1)

(a) How does the Gemara attempt to prove that our Mishnah is speaking about Chazarah (and not Shehiyah), from Rav, who is quoted as saying 'Lo Shanu Ela Al Gabav, Aval le'Tochah, Asur'?

(b) How do we refute that proof by establishing Rav on the Seifa of the Mishnah, and not on the Reisha?

(a) In the Beraisa, which speaks about two ovens which are joined, Beis Hillel permits one to leave a pot on the one that is 'Gerufah u'Ketumah' on Shabbos, but not on the one that is not.
What do Beis Shamai (in the opinion of Rebbi Meir) say about that?

(b) What do Beis Hillel permit one to leave on the stove (according to Rebbi Meir)?

(c) Still according to Rebbi Meir, do Beis Hillel permit the pot to be re-placed?

(a) What does Rebbi Yehudah hold with regard to leaving a pot on the top of the stove according to Beis Shamai Beis Hillel - respectively?

(b) What do Beis Shamai and Beis Hillel hold (according to Rebbi Yehudah) regarding re-placing the pot on to the stove?

(c) How does the Gemara attempt to prove from here that our Mishnah must be speaking about Shehiyah (leaving on the stove), and not about Chazarah (re-placing)?

(d) How does the Gemara then reconcile the Mishnah according to Rebbi Yehudah (partially at least)?

(a) The Gemara asks whether, according to Rebbi Yehudah (who is strict about Shehiyah), it is also forbidden to leave a pot that is not fully cooked next to an oven that is not 'Gerufah u'Ketumah'.
Why is there no proof from the Beraisa, which permits one to place a pot on the stove which *is* a 'Gerufah u'Ketumah' which is attached to the one which is *not*?

(b) Why can we not infer from the Beraisa, which writes 'Katmah ve'Nislabsa, Somchin Lah, u'Mekaymin Aleha, ve'Notlin Mimenah u'Machzirin Lah', that without Katmah, it is forbidden to place the pot next to a stove which is not 'Gerufah u'Ketumah'?

(c) On what grounds does the Gemara object to the contention: 'Notlin Mishum Machzirin', and therefore 'Somchin Mishum Mekaymin'?

(d) What is the Gemara's conclusion with regard to Semichah next to a stove that is not Gerufah u'Ketumah?

6)

(a) What does 'Mitztamek ve'Yafeh Lo' mean? What is Mitztamek?

(b) Rav Oshaya is quoted as saying 'Katmah ve'Huv'arah, Mashhin Aleha Chamin she'Huchmu Kol Tzorchan ve'Tavshil she'Bishel Kol Tzorcho'.
Do we have a proof from his words, that one may leave a pot that has cooked more than 'ke'Ma'achal ben Derusai', but will still improve with additional cooking, on a stove that is not 'Gerufah u'Ketumah'?

(c) Why might it be permitted? What is Rav Oshaya's Chidush?

(d) Rabbah bar bar Chanah quotes Rebbi Yochanan exactly like Rav Oshaya, but adds 'Afilu Gechalim shel Rosem'.
What is the Chidush?

(a) What does the Gemara prove from our Mishnah in the first Perek, which writes 'Ein Nosnin es ha'Pas be'Soch ha'Tanur Im Chasheichah etc., Ela Kedei she'Yikremu Paneha'?

(b) Then why does Rav Sheshes need to tell us this specifically?

(c) Rav Shmuel bar Yehudah also quotes Rebbi Yochanan like Rav Sheshes. How did he respond to that Talmid who queried him, because Rav and Shmuel forbid one to leave a pot that will still improve with cooking on a stove which is not 'Gerufah u'Ketumah'?

(a) Why is there no proof from Rav Yehudah (whose wife used to do so) that one may leave cooked food on a stove that was not Gerufah u'Ketumah, to cook on Shabbos?

(b) Rav Yosef told Abaye that, in Sura. they used to permit Shehiyah on a stove which was not Gerufah u'Ketumah, since Rav Nachman bar Yitzchak used to do this.
What was so special about Rav Nachman bar Yitzchak?

(c) Rav Nachman would leave small fish cooked in their oil with flour, on the stove. But Rav Ashi (this must be the earlier Rav Ashi, who lived in the time of Rav - unless Rav Huna refers to Rav Huna brei de'Rav Yehoshua) was uncertain whether Rav Nachman permitted Shehiyah on a stove that was not Gerufah u'Ketumah.
What was his Safek?

(a) The last word in the Sugya goes to Rav Nachman.
What does he rule?

(b) Which is the only fully-cooked food containing flour, that actually improves when left on a stove to cook further, and under what condition is that?

(c) When is even meat considered a food which deteriorates if left on the stove to cook further?

(d) Why is there a difference between food which will improve and food which deteriorates - with regard to leaving them on a stove which is not Gerufah u'Ketumah?