Previous daf

1)

(a) What is the source for the prohibition of hiring workers on Shabbos?

(b) Why would it seem obvious that even to hire workers on somebody else's behalf should be prohibited?

(c) When is 'waiting by the border' on Shabbos prohibited, and when is it permitted?

(d) What rule did Aba Shaul give in this regard?

(a) Rav Papa explains 'asking *one's friend* (to hire workers)' in our Mishnah, to mean a gentile - and the Chidush is that even *that* is prohibited.
What is Rav Ashi's objection to that?

(b) Rav Ashi establishes the Mishnah by a *Jewish* friend. What then, is the Chidush? Is that not obvious, as we explained in the Mishnah?

(c) How does Rebbi Yehoshua ben Korchah deduce this from the Pasuk in Yeshayah "mi'Me'tzo Cheftzecha, ve'Daber Davar"?

(a) What principle can we derive from the fact that one is permitted to think things on Shabbos that one is forbidden to speak?

(b) How do we reconcile this with the prohibition of thinking Divrei Torah in a bathroom?

(c) So what do we learn from the Pasuk in Ki Seitzei "ve'Lo Yir'eh Becha Ervas *Davar*"?

(d) What do we learn from the Pasuk in No'ach "ve'Ervas Avihem Lo Ra'u"?

(a) In view of the prohibition of speaking personal (non-Torah) matters on Shabbos, why is it permitted to verbalise Cheshbonos shel Mitzvah, and fix amounts of Tzedakah for the poor on Shabbos?

(b) Besides matters of life-danger, communal matters at governmental level and various kinds of public debates, which other three things fall into the category of Cheshbonos shel Mitzvah -that one is permitted to discuss and arrange on Shabbos?

(c) 'Cheshbonos shel Melech ve'Shel Mah Bakach, Mutar Lechashvan be'Shabbos'. What are ...

... 'Cheshbonos shel Melech'? ... 'Shel Mah Bakach'?

(d) What is the difference between 'Cheshbonos she'Avru' and 'Cheshbonos shel Mah Be'kach'?

5)

(a) What happened to that Chasid, who declined to repair his fence because he had decided on Shabbos to repair it, when he remembered that it was Shabbos - even though, there was nothing wrong with that?

(b) Why may one inform one's friend that he is going on a journey beyond the Techum Shabbos - after Shabbos, despite the fact that walking so far on Shabbos is forbidden?

(c) In that case, why does our Mishnah forbid waiting by the border to bring fruit after Shabbos, seeing as it would be possible to bring the fruit on Shabbos (i.e. if there were Mechitzos)?

(d) Then why does the Beraisa forbid waiting by the border to bring in straw, since straw, by definition, is detached (as opposed to stubble, which can still be attached)?

(a) Why does the Tana permit waiting by the border to bring the needs of a Kalah (such as an attached myrtle twig) or those of a dead person (to bring his coffin and shrouds)?

(b) Why does the latter case present a problem on what we learnt above, to distinguish between something which is *attached* and something which is *detached*?

(c) How does the Gemara resolve this problem (what need might the dead person require that involves *real* Chilul Shabbos, that has no Heter)?

(a) Our Mishnah permits bringing fruit after having waited at the border.
What problem does this create with regard to Havdalah?

(b) Maybe he recited Havdalah in the Amidah?

(c) The Gemara suggests that perhaps our Mishnah is speaking about someone who was waiting close to the wine-press.
What other alternative is there?

(d) Has one fulfilled one's obligation of reciting Havdalah with that? What is the point of the second Havdalah?

(a) Klal Amar Aba Shaul: 'Kol she'Ani Zakai ba'Amiraso, Rashai Ani le'Hachshich Alav'.
Why can this not refer to the Reisha of our Mishnah, which forbids waiting by the border to hire workers or to bring fruit?

(b) What is wrong with applying it to the Seifa, which permits waiting by the border to guard one's field?

(c) The Gemara finally connects Aba Shaul's Klal to the Seifa, via a statement made by Rav Yehudah quoting Shmuel.
What does *he* say?

(d) And what does the Klal of Aba Shaul then come to include (with which the Rabbanan disagree)?