Previous daf

1)

(a) Rav Ivya's hand became dislocated.
Why did he think that he was allowed to rub it hard with water to set it in place (in spite of our Mishnah, which forbids it)?

(b) What did Rav Yosef tell him?

2)

(a) What care must one take when asking to borrow a vessel on Shabbos, and why?

(b) How does one borrow or buy on credit, if the lender or the seller does not trust the borrower?

(c) People *do* sometimes say 'Halveni' instead of 'Hash'ileni', yet one still tends to write down details of the loan.
So why are we not afraid, that on Shabbos, even if one *does* say 'Hash'ileni', one may still come to write down the details?

1. ... using a small jar instead of a large one?
2. ... using a large jar instead of a small one?
3. ... covering it with a cloth?
4. ... covering it with a lid?

4)

(a) Why did the Rabbanan not protest, when they saw people clapping their hands and dancing etc., despite the fact that Chazal have forbidden these things?

(b) Is this principle confined to Isurim de'Rabbanan?

(c) From where do we know this?

(a) When does Hillel permit a woman to borrow a loaf of bread without assessing its value and turning it into a loan, and when does he forbid it?

(b) Rav Yosef forbids something that is borrowed on Yom-Tov to be re-claimed in Beis-Din.
Why?

(c) Rabah disagrees with him.
Why?

(d) According to Rabah, why does our Mishnah prescribe leaving a security, since he can anyway re-claim his article after Yom-Tov?

(a) 'ha'Shochet es ha'Parah, ve'Chilka be'Rosh Hashanah, Im Hayah Chodesh Me'ubar, Meshamet'.
Does this Mishnah not present Rav Yosef (who says that a Yom-Tov loan is not re-claimable) with a problem? According to him, 'Meshamet' does not seem to any sense?

(b) And how does he learn the Seifa, which states 've'Im La'av, Eino Meshamet' - since he cannot re-claim it anyway?

(c) In that case, what does the Reisha mean when it says 'Meshamet'? Since when is it forbidden to accept the repayment of a loan in the Shemitah, if it is offered ("Lo Yigos" [Re'ei] is a prohibition on not *claiming* the loan, not on not accepting it if it is offered!)

(d) What do we learn from the Pasuk in Re'ei "ve'Zeh Devar ha'Shemitah" etc.)?

8)

(a) Rebbi Yochanan permits one to declare one's Pesach Hekdesh on Shabbos, and one's Chagigah on Yom-Tov.
What proof does the Gemara attempt to bring from our Mishnah for Rebbi Yochanan, from the Din of 've'Chen Erev Pesach bi'Yerushalayim she'Chal Lihyos be'Shabbos, Mani'ach Talis Etzlo' etc.? How does the Gemara initially understand this Mishnah?

(b) How does the Gemara reject the proof from there? What *is* the Mishnah talking about?

(c) How do we reconcile our Mishnah, which permits being designated as a participant on the Korban Pesach on Yom-Tov, with the Mishnah in Beitzah, which writes 'Ein Nimnin al ha'Beheimah ba'Techilah be'Yom-Tov'?

(a) Rebbi Hoshaya quotes a Beraisa: 'Holech Adam Eitzel Ro'eh ha'Ragil Etzlo, ve'Nosen Lo T'le le'Pischo u'Makdisho' etc. The Gemara explains that, since he was aquainted with the shepherd, the shepherd had already declared the animal Hekdesh before Yom-Tov, so there is no proof from here for Rebbi Yochanan's Din. Why is there no proof from the fact that the Beraisa says explicitly 'u'Makdisho'?

(b) What does Rebbi Yochanan do with the Stam Mishnah in Beitzah, which rules 'Ein Makdishin' - even on Yom-Tov, how much more so on Shabbos?

(a) May one count out lists of food or of people on Shabbos?

(b) What care should one take when distributing portions by drawing lots on Shabbos to the members of one's family?

(c) May the Kohanim distribute their portions of Kodshei Mizbei'ach by drawing lots?