Previous daf

1)

(a) "ve'Im *Nefesh* *Achas* Techeta bi'Shegagah ... *ba'Asosah* ... This Pasuk contains three Mi'utim.
By which two Mi'utim do Rebbi Shimon and Rebbi Yehudah agree?

(b) From the third Mi'ut, Rebbi Shimon excludes a case where two people perform a Melachah together, when neither of them could have done it on his own (e.g. if two people carry a heavy beam together).
What does Rebbi Yehudah (who holds that they are both Chayav in the latter case) exclude from the third Mi'ut?

(c) What does Rebbi Shimon hold by 'Yachid she'Asah be'Hora'as Beis-Din'?

(a) Rebbi Meir maintains that there are only *two* Mi'utim in the Pasuk.
How is that?

(b) Which of the three Mi'utim does he discard?

(a) 'Zeh Yachol, ve'Zeh Eino Yachol, Divrei ha'Kol Chayav'.
Which one is Chayav, and why?

(b) Why is the second one not Chayav for assisting him?

(c) Why is it that if a Zav is sitting on a couch whose four legs are standing on four pieces of cloth, the pieces of cloth are Tamei; whereas, if the same Zav is riding a horse, whose four legs are swathed in four pieces of cloth, the pieces of cloth are Tahor?

(d) Do we have a proof from here that 'Mesayei'a Ein Bo Mamash'?

(a) On what grounds does the Gemara attempt to refute the proof from the Zav riding the horse? What other reason might there be for the cloths tied to the horse's feet to be Tahor?

(b) If a Zav is lying lengthwise on five benches placed together, they are all Tamei (Medras). If he is lying across all five, they are Tahor.
Why the difference?

(c) What will be the Din, if he slept lengthwise on the benches, but is likely to have turned round in his sleep? Are the benches Tamei or not?

(d) How does the Gemara refute the contention in a., from this Beraisa?

(a) Rashi's Rebbes inverted the Beraisa. According to them, the benches are Tamei if he lay across them, and Tahor if he lay lengthwise.
What is the reason for the second part of the statement?

(b) On what grounds does Rashi reject this explanation?

6)

(a) Rebbi Yossi disagrees with the Beraisa quoted earlier - regarding the cloths tied to the four legs of the horse. He differentiates between the fore-legs and the hind-legs of both a horse and a donkey.
What does he say in this regard?

(b) What is the proof from Rebbi Yossi that 'Mesayei'a Ein Bo Mamash'?

(c) Another proof that 'Mesayei'a Ein Bo Mamash' is from a Kohen who is standing with one foot on a Kli or a stone, and one on the ground.
What is the case?

(d) A final proof is brought from a Kohen who received a bowl of blood (of a Korban).
What is the case?

(a) The Amora'im argue over whether 'Zeh Yachol ve'Zeh Yachol' is Chayav (according to Rebbi Meir) only when there are two Shiurim, one for each (e.g. two Kigerogeros, in the case of food), or whether they are Chayav even when there is only *one* Shiur.
What proof does the Gemara bring ...

1. ... from the case of the Zav lying on the couch with four pieces of cloth underneath its four legs?
2. ... from the case when two people trap a deer? What is the case?
3. ... from partners who stole and Shechted an animal?

(b) Rav Ashi brings a proof from two people who carried out a weaver's cane, but Rav Acha Brei de'Rava tries to refute the proof, on the grounds that it could be speaking when the cane contained enough wood to cook a Kigerogeres of a chicken's egg.
How does Rav Ashi reject that refutation?

(c) Does Rav Ashi's proof finally remain intact?

(a )What is wrong with the Beraisa which was originally quoted as saying 'Shenayim she'Hotzi'u Kaneh shel Gardi Peturin, ve'Rebbi Shimon Mechayev'?

(b) So what do we do about it?

(a) Is someone who carries out less than a Kigerogeres of food in a Kli, or a live person on a stretcher, Chayav for carrying out the Kli and the stretcher - respectively?

(b) 'es ha'Mes be'Mitah, ve'Chen Kezayis min ha'Mes, u'Kezayis min ha'Neveilah, u'Ke'adashah min ha'Sheretz, Chayav'.
Why is he Chayav? What has he achieved, that makes it a positive Melachah?

(c) Why does Rebbi Shimon say Patur?

(a) How many Chata'os will one need to bring for carrying out a box containing food, if he has an independent need for the box?

(b) Rebbi Sheshes tries to refute the Gemara's proof from this Beraisa - that someone who eats two Kezeisim of Chelev in one He'elam is Chayav two Chata'os, by saying that it speaks 'she'Shagag al ha'Ochlin, ve'Hezid al ha'Kli'.
What does he mean by that? How does that refute the proof?

(c) Rav Ashi establishes the Beraisa in a case of 'she'Shagag ba'Zeh u'va'Zeh, ve'Noda Lo ve'Chazar ve'Noda Lo'.
What is *he* saying? How does that refute the proof?

(d) Why did Rav Sheshes decline to learn like Rav Ashi?