Previous daf

1)

(a) Our Mishnah forbids grinding cumin and mixing wine and oil on Shabbos, to place on the Milah.
Why is it permitted on Yom-Tov?

(b) How do we reconcile Rebbi Meir (the Stam Tana) in our Mishnah, with Rebbi Meir in the Beraisa, who permits mixing wine and oil for a sick person -even on Shabbos?

(c) Did he himself make use of his lenient ruling?

(d) What does Rebbi Meir actually mean when he says 'Nosen Zeh Bifnei Atzmo ve'Zeh Bifnei Atzmo'?

(a) How may one not strain mustard on Yom-Tov, and why is it forbidden?

(b) What is the difference between straining mustard on Yom-Tov and straining an egg in a mustard strainer?

(c) It is also forbidden to sweeten the mustard by placing a hot coal inside it.
Why?

(d) How do we reconcile this with the Beraisa, which permits sweetening it with a 'coal'?

(a) In view of what we just learnt (in 2c.), why is it permitted to roast meat on Yom-Tov? Why are we not concerned about extinguishing the fire?

(b) Seeing that baking is permitted on Yom-Tov, why is making cheese forbidden?

(c) What did the Neherda'i mean when they said that freshly-made cheese is 'Me'alya'?

(a) What advice did Abaye's nanny give him regarding the bag with which one covered the Milah?

(b) What did she prepare for the babies after their Milah?

(c) Why is it not better to use a bag or a cloth without a hem?

(d) What does one do with a baby ...

1. ... whose back-passage is closed?
2. ... who is unable to suckle, because he has a cold mouth.
3. ... whose heart-beat is not recognizable
4. ... whose breathing is weak ... if he is thin?
5. ... if he is fat?

(a) What is the diagnosis of a baby ...

1. ... who is very red?
2. ... who is very pale?

(b) What is their remedy regarding Milah?

(c) What reward did Rebbi Nasan receive for diagnosing these two cases?

(d) What do we learn from the Pasuk in Zecharyah "Gam es be'Dam Berischa"?

6)

(a) What does Rebbi Elazar ben Azaryah say about bathing a baby on the third day that falls on Shabbos? Why is there no real proof for this from the Pasuk in Vayishlach "Vayehi ba'Yom ha'Shelishi Biheyosam Ko'avim"?

(b) What is an Androginus?

(c) What is the Din of a Safek (seventh-month/eighth-month baby) and an Androginus regarding Milah on the eighth day that falls on Shabbos?

(d) With which point does Rebbi Yehudah disagree?

(a) Rav Yehudah and Rabah bar Rav Huna explain that the Seifa: 'u'Mezalfin Alav be'Yad Aval Lo bi'Cheli' comes to explain the Reisha - 'Marchitzin es ha'Katan Bein Lifnei ha'Milah, Bein Le'achar ha'Milah'. Why does Rava reject this?

(b) So how does Rava answer the contradiction between the Reisha, which seems to permit even bathing the baby with a vessel, and the Seifa, which permits only sprinkling, and even then, only with the hand, but not using a vessel?

(c) What made Rava change his mind and concede that 'those elders' were right?

(d) How did Rava even go on to deduce their opinion from the words of Rebbi Elazar ben Azarya in our Mishnah (despite a Beraisa which supports his own opinion)?

(a) The Halachah is like Rebbi Elazar ben Azaryah. Is the Machlokes confined to the third day only, or does Rebbi Elazar ben Azaryah also permit bathing the baby on the first two days?

(b) Does he confine bathing to the location of the Milah only, or does his Heter extend to the whole body?

(c) Is this ruling restricted to water that was heated on Erev Shabbos, or does it extend even to water that was heated on Shabbos?

(d) What is the Din regarding bathing other wounds on Shabbos? Why the difference?

(a) Shmuel forbids placing hot water and oil directly on a wound on Shabbos. Why does he permit placing it close to the wound and letting the liquids drip into the wound?

(b) What does Rav say about this?

(c) How does Rav explain the Beraisa, which prohibits placing oil and hot water on a cloth, to place on a wound on Shabbos?

(d) May one pour water and oil on a cloth that has already been placed on a wound?

(e) Why, in spite of the fact that, outside of money-matters, we follow the opinion of Rav, do we rule here like Shmuel?

(a) Why is it permitted to place a dry sponge on a wound, but not a dry reed?

(b) Which kind of cloth may one place on the wound, and which kind may one not?