(a) Rebbi Yochanan cited Rebbi, who permitted Rebbi Rumnus to move a dust-pan with ashes on it. The Gemara initially thinks that this is because the pan itself is not Muktzah (even though the ashes are). What is the problem with this statement of Rebbi Yochanan from another statement of his regarding a Mishnah (in 'Notel') which permits one to carry a basket which has a stone in it?

(b) Why can we not answer that there was also a grain of frankincense left over from the fire, on the pan, which was still fit to smell?

(c) Why can we not answwer that (even it it was of no value to Rebbi) the grain of frankincense was significant to other people?

(d) Abaye wanted to permit the pan because of its similarity to a babies' potty (which one is permitted to take out of the room because it is disgusting). Why is that answer not acceptable either?

(a) How does Rava finally resolve Rebbi's ruling with Rebbi Yochanan's Chidush of Basis? What is then Rebbi's Chidush?

(b) What is the Kashya on that from the Beraisa which writes 've'Shavin she'Im Yesh Bah Shivrei Pesilah, she'Asur Letaltel'?

(c) How do we answer that?

(a) What is a 'Mitah shel Terasim'? Why do Rav and Shmuel say that someone who puts it together on Shabbos is Chayav? Which Melachah has he transgressed?

(b) What is a 'Kaneh shel Sayadin', and why is extending it only Asur, and not Chayav?

(c) One was Chayav for setting up a Keren Agulah but not for a Keren Peshutah. What sort of vessels were these, and why was one Chayav for the former, and Patur for the latter?

(d) The same Beraisa rules that someone who puts together the branches of a lamp is Chayav - a proof for Rav and Shmuel. How do those Amora'im who permit putting together a coppersmith's bed, repudiate this proof?

(a) We just learnt that Rabban Shimon ben Gamliel permits one to assemble a Menorah or a coppersmith's bed loosely. The Tana Kama speaks about putting together 'Milbenos ha'Mitah' and 'Levachim shel Sachivas'. What are these?

(b) What does the Tana Kama say?

(c) Is it possible to actually be Chayav for doing so?

(a) They asked Rava (Rav Chama, according to Rabeinu Chananel - whose text would appear to be more accurate) how he permitted putting together a Mitah G'lalnisa (which is similar to a coppersmith's bed). They referred to 'Binyan min ha'Tzad'. What they mean to ask him?

(b) What did he answer?

(a) Why is placing a receptacle under a lamp to receive the sparks that fall from it, not considered 'Mevatel K'li me'Heichano'?

(b) Our Mishnah forbids one to place water into a lamp, even on Erev Shabbos, to extinguish the flame when it reaches the level of the water. Is The reason for this is because the Tana of our Mishnah holds like Rebbi Yossi in Perek 'Kol Kisvei', with regard to 'G'ram Kibuy'. What is G'ram Kibuy?

(c) Why can the author of our Mishnah cannot be Rebbi Yossi?

(d) Why then, does the Tana of our Mishnah forbid placing water in a lamp on Erev Shabbos?

(a) What do the following commodities all have in common?The waste of olives from the press, manure, salt, lime, sand, straw, grape-skins, soft woolen strands and grass?

(b) Is this referring to Shabbos or to Erev-Shabbos?

(c) Under what conditions is it permitted to wrap with straw, grape-skins, soft woollen strands and grass on Erev Shabbos?

(d) Is there also a difference between wet and dry sand?

(a) In which area of Hatmanah do the waste of olives and sesame (or sunflower) seeds share the same Din?

(b) And in which area do they differ?