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1)

(a) Under which three conditions is it forbidden to shake the dust off clothes?

(b) What did Rav Yehudah tell the scholars of Pumbedisa to do when Ula criticized them for shaking the dust from their coats, and why did he do that?

(c) May someone who is not fussy shake *dew* from his clothes on Shabbos?

(a) Is a clothier permitted to go in the street on Shabbos with his clothes folded over his shoulder?

(b) Is a shop-keeper permitted to go out on Shabbos with money in his head-dress?

(c) Is a Rahata (either someone from Rahat, or a runner) permitted to go out on Shabbos with money in his head-dress? Must he tie one of its threads around his finger, to prevent it from falling off his head?

(d) In the above cases, is there any difference between a clothier, a shop-keeper and a Rahatan (respectively) - and anyone else?

(a) What did they quote to Rebbi one Shabbos in the name of Rebbi Meir, that caused him to re-arrange his clothes?

(b) Why did Rebbi Initially take a lenient view in this regard?

(a) Someone who bathes in a pool in a cave or in the Hot-Springs of Teverya is not permitted to carry the towels (even if he used ten of them) home on Shabbos (even in a place where there is an Eiruv).
Why is this forbidden?

(b) Why did the Tana add 'even (if he used) ten'?

(c) What do we learn from the fact that the Tana places the Hot-Springs of Teverya next to a pool in a cave?

(d) How does that indicate that the author of our Mishnah is Rebbi Shimon?

(a) Ten people however, are permitted to carry their towel home (even if they only used only *one*.
Why is that?

(b) Why does the Tana add 'even (if they only used) one towel'?

7)

(a) Why does the Tana Kama in the Beraisa rule that, after drying oneself in the bath-house, one should place the towel on the window, but not hand it to the bath-attendant?

(b) What do Rebbi Shimon, Rebbi, Shmuel and Rebbi Yochanan have in common - with regard to the Din of what to do with a bath-towel after washing in a bath-house?

(c) But doesn't Rebbi Yochanan always rule like a Stam Mishnah, and we have a Stam Mishnah which forbids taking the bath-towel home?

(d) Under what conditions may a bath-attendant 'carry' a woman's towel to the bath-house?

(a) What is the difference between...

1. ... the bath-attendants, who were permitted to carry the womens' towels to the bath-house - wearing them;
2. ... a 'Sachnisa';
3. ... the case of Rava, who instructed his townspeople how to bring the non-Jewish soldiers their clothes on Shabbos?

How must each one be worn, and why?

(b) Our Mishnah writes 'Sachin u'Memashmeshin, Aval Lo Mis'amlin ve'Lo Misgarerin'. What does this mean?

(c) The Beraisa requires a Shinuy.
What sequence do Sichah and Mishmush normally follow, and what are the two possible ways that one might make a Shinuy?

(a) Why should one not stand in the River Deyumsis on Shabbos?

(b) Rebbi Yochanan says that the healing powers of the waters of Deyumsis last for twenty-one days, which include Shevu'os.
Why is there no proof from Shmuel (who says that all liquids are effective from Pesach until Shevu'os), that the Shevu'os mentioned by Rebbi Yochanan, is at the *end* of the three week period, and not at the *beginning*?

(c) What do Perugian wine and the waters of Deyumsis have in common?

(d) What happened to the Tana, Rebbi Elazar ben Arach when he went to the area of Deyumsis? What did he read instead of "ha'Chodesh ha'Zeh Lachem" (Bo).

(a) What is the connection between the previous episode and the Mishnah in Pirkei Avos: 'Rebbi Nehara'i Omer, Heve Goleh li'Mekom Torah, ve'Al Tomar she'Tavo Acharecha, *she'Chaverecha Yekayemuha be'Yadecha'* etc.?

(b) Who else might Rebbi Nehara'i have been?

(c) Why was he called Rebbi Nehara'i?

(a) Our Mishnah forbids the use of a scrubbing brush to wash with on Shabbos.
Then why did Rav Shmuel bar Yehudah's mother make him a special silver brush for Shabbos?

(b) Why does our Mishnah forbid descending into the waters of the River Kurdima on Shabbos?

(c) Our Mishnah also forbids Apiktozin on Shabbos.
What is 'Apiktozin'? Is there any way that it might be permitted?

(d) Rebbi Nechemyah forbade it even during the week.
Why?

(a) Our Mishnah writes 'Ein Me'atzvin es ha'Katan'.
What is the difference between that and 'Lefufi Yenuka', which is permitted on Shabbos?

(b) When does the above prohibition not apply?

(c) The Tana of our Mishnah forbids setting a fracture.
How does Rav Chana Bagdesa'ah, quoting Shmuel, amend the Mishnah?

(d) What did Rav Yehudah mean when he said to Rabah bar bar Chanah 'Was I not justified in forcing you to come to the Derashah (by taking a security from him)'?