Answer #2 (to Question (4:g) - R. Yochanan): Nochrim reek because they did not stand on Har Sinai;

The Nachash had relations with Chavah, and cast filth (Nefesh ha'Chayim, brought in Etz Yosef - a mixture of evil into her deeds) into her; Yisrael was cleansed of the filth [and all blemishes] on Sinai.

Question (Rav Acha brei d'Rava): Why don't converts reek?

Answer (Rav Ashi): Even though they did not stand on Sinai, their Mazel stood on Sinai - "Es Asher Yeshno Po Imanu ha'Yom Lifnei Hash-m Elokeinu v'Es Asher Einenu Po Imanu ha'Yom".

He argues with R. Aba bar Kahana:

(R. Aba bar Kahana): The filth did not leave our ancestors until three generations - Avraham fathered Yishmael, and Yitzchak fathered Esav, Yakov fathered 12 flawless Shevatim.

(Mishnah): One may break a barrel to eat the dry figs inside, as long as he does not intend to make a Kli (i.e. a nice opening);

R. Yehudah says, one may not puncture the cork of a barrel;

Chachamim permit.

One may not puncture it from the side (this will be explained);

R. Yehudah says, a case occurred - R. Yochanan ben Zakai said that he suspects that he is Chayav Chatas.

(Gemara - R. Oshaya): One may break the barrel only if the figs are pressed into a ring (since he needs a sword to cut the figs, he may also use it to break the barrel), not if the figs are loose.

Question (Beraisa - R. Shimon ben Gamliel): One may bring a barrel of wine, slice off the top with a sword and leave it in front of guests on Shabbos.

Answer: R. Shimon hold like Chachamim, our Mishnah is like R. Nechemyah [who permits moving a Kli only for its intended purpose].

Question: What forced R. Oshaya to establish our Mishnah to discuss a ring, like R. Nechemyah - he should say that it [even] discusses loose figs, like Chachamim!

Answer (Rava) Question: The Mishnah should have said that there is fruit inside - why did it specify dry figs?

Answer: We must say that the figs are pressed into a ring.

(Beraisa #1): One may open (untie the rope sealing) a basket of figs or dates, or unravel [the rope with a Kli] or cut it;

Contradiction (Beraisa #2): One may open, one may not unravel or cut.

Resolution: Beraisa #1 is Chachamim, Beraisa #2 is R. Nechemyah:

(Beraisa - R. Nechemyah): Even a ladle, Talis or knife may be moved only for its intended purpose.

Question: May one pierce [the side of] a barrel with a spear on Shabbos?

Perhaps he intends to make a [nice] opening - if so, it is forbidden;

Or, perhaps he intends to be generous (so much will flow out) - if so, it is permitted!

Answer (Rav Sheshes): He intends for an opening, so it is forbidden.

Question (Beraisa - R. Shimon ben Gamliel): One may bring a barrel of wine, slice off the top with a sword and leave it in front of guests on Shabbos.

Answer: There, surely he intends to be generous; here, if he wanted to be generous, he would have opened it (removed the cork)!

(Mishnah - R. Yehudah): One may not puncture the cork...

(Rav Huna): They argue about puncturing the top of the cork (this is abnormal) - but all forbid puncturing the side;

(Seifa): One may not puncture it from the side.

This refers to the cork (all agree to this).

(Rav Chisda): They argue about puncturing the side of the cork, but all permit puncturing the top.

The Seifa forbids puncturing the barrel from the side.

(Beraisa): One may not make a new hole [in a Kli] on Shabbos; he may widen a hole.

Some forbid to widen.

All agree that he may open an old hole that was sealed.

Question: Presumably, the first Tana forbids making a new hole because this is Tikun (the final Melachah) - also widening a hole is Metaken it!

Answer (Rabah): Mid'Oraisa, one is not liable for a hole unless it is made for entrance and exit;

Chachamim decreed to forbid [a hole made for one of these] on account of a hole in a chicken coop, which lets in air and lets out heat.

(Beraisa): He may widen a hole.

We are not concerned lest one widen a hole in a chicken coop - he would not, lest a Sheretz enter [and kill chickens].

(Beraisa): Some forbid to widen.

This is because sometimes it was made too small, and he needs to widen it.

(Rav Nachman): The Halachah follows the opinion that forbids.

(Beraisa): All agree that he may open an old hole that was sealed.

(Rav Yehudah): This is permitted only if it was sealed [in a place] where this preserves [the smell of] the wine, it is forbidden in a place that strengthens the barrel.

Question: Which place preserves, and which strengthens?

Answer #1 (Rav Chisda): Above the level of the wine preserves, below this strengthens.

Answer #2 (Rava): Also below the level of the wine preserves;

Below the level of the dregs preserves.

Support (for Rava - Abaye - Beraisa): (When dividing a Chatzer, the four Amos outside every opening of a house [to the Chatzer] are given to its owner, the rest is divided equally. Even) if a house (i.e. its opening) was sealed, it receives four Amos;

If the doorposts were removed [and then it was sealed], it does not receive four Amos. (This [and also the following law of Tum'ah] shows that until an opening is utterly sealed, it is still considered an opening.)

Version #1 (Rashi): If Tum'as Mes is inside a sealed house, it is not Metamei outside [the surrounding four Amos];

If the doorposts were removed [before sealing it, it is like a sealed coffin, mid'Rabanan] it is Metamei outside.

Version #2 (R. Shimshon): If Tum'as Mes is inside a sealed house, it is not Metamei outside [under ledges that protrude, for we assume that [they will break the opening and] the Mes will leave through the opening, and not under the ledges];

If the doorposts were removed it is Metamei outside (the Mes might leave anywhere, including under the ledges).

(Rav): It is forbidden to insert a hollow reed into a hole in a barrel [so wine will leave through it];

(Shmuel): It is permitted.

All forbid to cut the reed [to the right size] on Shabbos; if a reed fell out, all permit to return it; they argue about a reed that was cut, but was not placed in the hole [to see if it is the right size];

Rav forbids, lest he will cut it to size; Shmuel does not decree.

Tana'im argue as Rav and Shmuel argue:

(Beraisa): One may not cut a [reed to make a] tube on Yom Tov, there is no need to say it is forbidden on Shabbos;

If it fell out, one may return it on Shabbos, there is no need to say it is permitted on Yom Tov;

R. Yoshiyah is lenient.

Question: Does R. Yoshiyah argue with the Reisha or the Seifa?

Surely he does not permit in the Reisha - he makes a Kli!

Answer: He argues in the Seifa.

Question: The first Tana also permits in the Seifa!

Answer: They argue about a tube that was cut, but was not placed in the hole [to see if it is the right size] - the first Tana forbids, lest he will cut it to size; R. Yoshiyah does not decree.

(Rav Shisha brei d'Rav Idi): The Halachah follows R. Yoshiyah.

(Mishnah): If it was punctured [one may not put wax on it...]

(Rav): It is forbidden to put oil on it.

(Shmuel): It is permitted.

Rav decrees to forbid oil, lest one put wax; Shmuel does not decree.

Rav Shmuel bar Rav Chanah (to Rav Yosef): You explicitly said that Rav permits oil!

(Tavos Rishba): One may not put a myrtle leaf in a hole in a barrel in order that the wine flow through it (like a spout).

Question: What is the reason?

Answer #1 (Rav Yemar mi'Difti): This is a decree lest one make a gutter pipe (Rashi; Tosfos - lest one attach it to the roof);

Answer #2 (Rav Ashi): It is a decree lest he cut [a leaf off the branch, making a Kli].

Question: What is the difference between these answers?

Answer: If the leaf is already cut [Rav Ashi permits, Rav Yemar forbids].

(Rav): One may not go in Reshus ha'Rabim 'wearing' felt pillows or blankets;

(Shmuel): It is permitted.

All permit if they are soft (they are clothing); all forbid if they are hard;

They argue when they are intermediate - Rav holds that it looks like a load, Shmuel says that it does not.

Rav did not explicitly forbid, it was inferred from the following episode:

Rav visited a certain place, there was not enough room for the Talmidim. He went to a Karmelis; someone brought felt pillows or blankets to him by wearing it - Rav did not sit on it.

The one who saw this assumed that this is because Rav forbids.

Retraction: The onlooker erred - Rav announced that it is permitted! He did not sit on them on account of the honor of Rav Kahana and Rav Asi (Talmidei Chaverim of Rav who had to sit on the ground).

(Mishnah): One may put a Tavshil in a pit [on Shabbos] so it will not spoil [in the sun].

One may put good (drinkable) water [in a Kli] in bad water to cool the good water;

One may put cold water in the sun to warm up.

If one's clothes became soaked in water on the road, he may continue, this is no problem;

When he reaches the outer gate [of the entrance to the city, a guarded place], he spreads them out to dry in the sun, but not in front of people.

(Gemara) Objection: Obviously, one may put a Tavshil in a pit!

Answer: One might have thought that it is forbidden lest he even out holes in the ground - the Mishnah teaches that this is not so.

(Mishnah): One may put good water in bad water

Objection: This is obvious!

Answer: The Chidush is the Seifa - one may put cold water in the sun.

Objection: Also this is obvious!

Answer: One might have thought that we decree to forbid, lest he store it in hot coals - the Mishnah teaches that this is not so.

(Mishnah): If one's clothes became soaked...

(Rav Yehudah): Anything forbidden on account of Mar'is ha'Ayin (suspicion) is forbidden even in private.

Question (Mishnah): He spreads them out to dry in the sun, but not in front of people.

Answer: Tana'im argue about this (Rav holds like R. Eliezer and R. Shimon):

(Beraisa): One may spread them to dry in the sun, but not in public view;

R. Eliezer and R. Shimon forbid.