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1)

(a) In which way does our Mishnah permit one to save (from a fire) food for even more than three meals?

(b) One may also call others to come and save for themselves.
What do they do with the food that they save, and what does the Mishnah mean when it adds 've'Im Hayu Pikchin, Osin Imo Cheshbon Achar ha'Shabbos'?

(c) The Tana Kama permits saving this into a courtyard which has an Eiruv.
What does Ben Beseira hold?

(d) One may also save all the crockery etc., that is needed for the rest of Shabbos.
How about clothes and headgear?

(a) Some Amora'im explain that our Mishnah is speaking about saving the food in one basket or barrel etc., whereas the previous Mishnah, which permitted saving no more than three meals, speaks about saving them in separate baskets.
How do others reconcile the two Mishnahs, even though both are speaking about saving the food in a number of baskets?

(b) According to the first answer, may one fill a blanket with food, which one needs to collect and wrap, little by little?

(c) What is the proof from the wording of the Beraisa: 'u'Vilevad she'Lo Yavi K'li Acher' etc.?

(a) 've'Im Hayu Pikchin, Osin Imo Cheshbon Achar ha'Shabbos'. Is it obligatory to return the food to the owner?

(b) What would these Pikchin have done, had they been Chasidim?

(c) The Gemara therefore establishes the Mishnah, not by Chasidim, but by Yir'ei Shamayim.
What is now the meaning of 'Osin Imo Cheshbon' etc.?

(d) Why by food, does he announce 'Bo'u ve'Hatzilu *Lachem*'! and by clothes 'Bo'u ve'Hatzilu *Imi*'!?

(a) The last mentioned of the eighteen garments permitted by Rebbi Yossi is the Sudar that hung around his neck.
What purpose did it serve?

(b) According to Rebbi Yossi, may one save a second batch of eighteen clothes?

(a) Rebbi Shimon ben Nanes permits spreading a goat's-skin cloth over a cupboard that has caught fire.
Why?

(b) The Tana Kama (Rebbi Shimon ben Nanes) permits placing a wall of vessels in front of a fire. How does Rebbi Yossi qualify this Heter?

(a) What is the problem with Rav, who permits one to place water on one end of a cloak when the other end has caught alight, from the Beraisa, which permits wrapping oneself with the cloak or opening the Sefer-Torah and reading in it ('and if it goes out, it goes out')?

(b) Why does the Gemara initially reject the contention that Rav follows the opinion of Rebbi Shimon Ben Nanes in our Mishnah?

(c) How do we finally reconcile Rav with Rebbi Shimon, by making an inference from Rebbi Yossi in our Mishnah (who forbids new earthenware barrels)?

7)

(a) 'Ner she'Al Gabi Tavla, Mena'er es ha'Tavla, ve'Hi Nofeles'. Is the Beraisa speaking about a lamp that is lit, or one that is not?

(b) Why does the board not become a 'Basis le'Davar ha'Asur' - and therefore Muktzah?

(c) Why does Rav reject the ruling that permits opening and closing a door with a lamp behind it?

(d) On what grounds does the Gemara refute the contention that Rav ruled like Rebbi Yehudah?

9)

(a) The Tana Kama of our Mishnah permits 'G'ram Kibuy', Rebbi Yossi forbids it. There is a problem with this from a Beraisa, where the Rabbanan are more stringent than Rebbi Yossi.
What is the Machlokes there?

(b) The Gemara suggests that we simply switch the opinions of Rebbi Yossi and the Rabbanan in our Mishnah.
What will Rebbi Yossi then be saying to the Rabbanan?

(c) Why does the Gemara reject that suggestion?

(d) How do we explain the Beraisa, and dispense with the previous Kashya?

(a) In another Beraisa, the Rabbanan forbid a person with the Name of Hashem written on his skin to Tovel unless he covers it with a reed. Rebbi Yossi permits it. What is Rebbi Yossi's reason, and why is he more stringent with regard to Shabbos?

(b) What is then the problem with the Rabbanan?

(c) Why is ...

1. ... the reed
2. ... the ink

... not a Chatzitzah when he Tovels?

(a) The Gemara concludes that, if a reed is available, Rebbi Yossi also agrees that he should tie it to cover the Name.
Why?

(b) What does he do if he has no reed?

(c) What is the basis of their Machlokes?

(d) Rebbi Yossi learns 'Tevilah bi'Zemanah Mitzvah' from the Pasuk in Ki Setzei "ve'Hayah Lifnos Erev Yirchatz ba'Mayim".
How do the Rabbanan explain this Pasuk?