(a) The Gemara asks why the Tana only refers to 'eight' cases, when really there are twelve. How do we explain why the Gemara refers to only twelve cases, when really, there are sixteen?

(b) Shmuel has said that the only three cases in the whole of Shabbos where Patur means Patur and Mutar, are 'Tzeidas Tzevi', 'Tzeidas Nachash' and 'Meifis Mursa'. How then, can Shmuel also refer to four cases in our Mishnah as 'Patur u'Mutar'?

(c) How does the Gemara answer the question that we originally asked; Why does the Tana list eight cases, and not twelve?

(a) If one person does the Akirah, and the other, the Hanachah, they are both Patur. From where do we know this? Why should we not say that since between them, they have performed a Melachah, they are both Chayav?

(a) Rav asked Rebbi whether 'Akiras Gufo ka'Akiras Cheifetz Dami' or not. What exactly, is the She'eilah?

(b) What did Rebbi answer him?

(c) What did Rebbi mean when he said 've'Eino Domeh le'Yado ... Gufo Nayach, Yado Lo Nayach'?

(d) Although Rebbi Chiya corroborated Rebbi's ruling, he was displeased with Rav for posing the question. Why was that?

(a) From where does Abaye derive that a person's hand does not follow his body (to say that we consider his hand to be in the same Reshus as his body is), whether his body is in the Reshus ha'Rabim and his hand, in the Reshus ha'Yachid, or vice-versa?

(b) Abaye then goes on to ask whether Chazal decreed that his hand should be like a Karmelis. What is his She'eilah?

(c) What is the literal meaning of 'Karmelis'?

(d) One Beraisa says, that if someone stretched out his hand containing fruit from one domain to another, he is permitted to withdraw it, and the other Beraisa says that he is not. If their dispute is not based on Abaye's She'eilah, then on what does the Gemara first think it is based? Why should the height at which he extends his hand with the object, make any difference?

(a) We then suggest that both Beraisos agree that Chazal did not give the hand the Din of a Karmelis, which is why, if he extended his hand before nightfall, he may withdraw it. However, if he extended it after nightfall, it is forbidden, because they penalized him. On what grounds does the Gemara object to this answer?

(b) How do we then go on to resolve Rav Bibi bar Abaye's She'eilah concerning someone who stuck bread into an oven on Shabbos be'Shogeg?

(c) What is wrong with removing the bread from the oven anyway? Is it a Melachah?

(a) The Gemara then suggests that the She'eilah will not be resolved, even according to the original version of the statement, and differentiates between Shogeg and Meizid. The Beraisa which penalizes him, speaks when he transgressed on purpose, and the one which does not, when he transgressed be'Shogeg. Why is Rav Bibi's She'eilah not resolved ...

1. ... be'Shogeg?

2. ... be'Meizid?

(b) How can we explain the Machlokes between the Beraisos, even if both Beraisos are speaking be'Shogeg?

(c) How can we even establish both Beraisos be'Shogeg, and also that Chazal did not penalize Shogeg because of Meizid? Over what would they then be arguing? What is the reason for the difference?