Previous daf

1)

(a) Beis Shamai (in our Mishnah) permit the removal of bones and nut-shells (see Tosfos DH 'Atzamos') on Shabbos.
What do Beis Hillel say?

(b) Why are small bread-crumbs, and bean and lentil-pods not Muktzah?

(c) When may one use a sponge on Shabbos - to clean the table?

(d) Is it Muktzah when it has no handle, and can it receive Tum'ah?

(a) What is Rav Nachman's version of Beis Shamai and Beis Hillel's opinions in our Mishnah?

(b) Rebbi Yochanan forbids throwing away even crumbs that are smaller than a Kezayis.
How is this proven from our Mishnah?

(c) Why must the author of our Mishnah, which permits bean-pods on Shabbos, be Rebbi Shimon?

(d) Considering that Rebbi Shimon permits a 'Davar she'Eino Miskaven', why then does the Tana forbid using a sponge which has no handle?

(a) Why were the stones of Persian (good quality) dates, Muktzah on Shabbos - according to Rebbi Yehudah?

(b) Then why were the stones of Persian (poor quality) dates, not Muktzah?

(c) How did Shmuel remove date-stones from the table? Was this necessary? (see Tosfos DH 'Shmuel').

(d) What does the Gemara mean when it says 'Shmuel le'Ta'ameih'?

(a) There are numerous ways of getting rid of date-stones from the table. Rabah would remove them together with a bowl of water.
What did Rav Huna Brei de'Rav Yehoshua do?

(b) Why was Rav Ashi surprised at what he did?

(c) What are the two other possible ways of getting rid of date-stones cited in the Gemara?

5)

(a) How much wine may one save on Shabbos from a barrel which has broken ...

1. ... in one vessel?
2. ... in a number of barrels?

(b) May one invite others to save wine for themselves?

(c) How about using a sponge to soak up the wine, or one's hands to soak up the oil if an oil-barrel broke?

(a) Why is squeezing fruit for its juice forbidden on Shabbos?

(b) The Tana Kama forbids any juice that came from the fruit on Shabbos - even if it came out by itself. What does Rebbi Yehudah say?

(c) Once honey-combs have been rubbed, the honey flows by itself. The Tana Kama forbids honey that came from the comb on Shabbos, Rebbi Eliezer permits it. What are their respective reasons?

(d) What may one do or not do, if a basket of fruit spilled in the courtyard?

(a) According to some opinions, Rebbi Yehudah (in our Mishnah) agrees with the Rabbanan that the juice that comes out of olives and grapes is forbidden in all cases; according to others, Rebbi Yehudah argues even by olives and grapes. Shmuel is quoted as saying that Rebbi Yehudah agrees with the Rabbanan by olives and grapes, and the Rabbanan agree with Rebbi Yehudah by other fruit-juices. Then what are they arguing about?

(b) Why did Rav Nachman bar Yitzchak say only that it is *logical* that Rebbi Yehudah's statement is confined to berries and pomegranates (and that the Rabbanan agree by other fruits), when the Beraisa *specifically* mentioned berries and pomegranates?

(c) What does Rebbi Yehudah hold by S'tam juice that comes out from berries and pomegranates - (when he neither specifically intended it for food nor for liquid), when he took it into the house?

(a) The Tana Kama of the Beraisa differentiates between the milk of a woman and that of a Kasher animal as regards being Metamei.
What exactly does he say?

(b) Rebbi Akiva does not differentiate.
What does *he* say?

(a) How do the Rabbanan refute Rebbi Akiva's Kal va'Chomer?

(b) Why then, is Rebbi Akiva more stringent by milk than by blood (despite the Rabbanan's Derashah)?

(c) The Rabbanan learn the Din by milk from baskets of olives and grapes, where liquid that came out 'le'Ratzon' is Tamei; 'she'Lo le'Ratzon', Tahor. How must we interpret 'le'Ratzon' and 'she'Lo le'Ratzon', in order not to clash with Rebbi Yehudah above (in 7c)?

(d) Would it dispense with the problem if we were to learn 'she'Lo le'Ratzon' to mean Stam, and to establish the Beraisa like the Rabbanan of Rebbi Yehudah?