(a) If one is permitted to place one kettle of hot water on top of another, why should one not also be able to place a pitcher of cold water on top of a kettle of hot water?

(b) Rabbah scolded a servant from the household of the exilarch, who draped a head-cloth over a large jug of water, and then put the jug with which he would normally draw wine from the barrel on top of it. What is the difference between placing a head-cloth on top of a water-jug, on the one hand, and a cloth designated for the wine on the other?

(c) How did Rabbah prove this to Rebbi Zeira?

(a) If someone places his pot inside a box of commercial furs (which are Muktzah) to keep it hot, may he then use them on Shabbos? Have they changed their identity to become an article which is no longer designated for commercial use?

(b) 'Tomnin be'Gizei Tzemer, Tzipei Tzemer, u'Leshonos shel Argaman, u've'Mukin, ve'Ein Metaltelin Osan'. What are ...

1. ... 'Gizei Tzemer'?

2. ... 'Tzipei Tzemer'?

3. ... 'Leshonos shel Argaman'?

(c) Why is there no proof for the previous Halachah from the fact that the Tana concludes 've'Ein Metaltelin Osan'?

(d) What then, is the Chidush of the Seifa? Is it not obvious that the raw shearings are Muktzah?

(a) When is it permitted to place the stuffing into a cushion on Shabbos, and when is it forbidden?

(b) Will this Halachah apply on Yom-Tov too?

(c) What does 'Matirin Beis ha'Tzav'ar be'Shabbos' mean?

(a) What is the Din regarding cutting an opening in a garment for the head?

(b) Why is this any different than chopping off the lid that is firmly fixed to a barrel?

(a) What is a 'Sh'lal shel Kovsin'?

(b) What does it have in common with a bunch of loose keys sewn together and two pieces of woolen cloth that have been sewn together with linen thread?

(c) What is the significance of the pieces of cloth sewn together with a linen thread? Why does the Tana include it here?

(d) From which point on, are the above not considered joined?

(a) How does the above Beraisa clash with the Beraisa which considers a stick that one is using as a handle for a spade, to be part of the spade - 'whilst it is being used'?

(b) How do we reconcile the two Beraisos?

(a) According to Rebbi Shimon, if an Av ha'Tum'ah were to touch the inside a movable earthenware oven containing small earthenware attachments (such as a lamp or an oil holder, or a receptacle for spices), the attachments would not become Tamei (and vice-versa). The one does not transmit Tum'ah to the other. What does Rebbi Meir say?

(b) Rebbi Shimon simply holds that the two are not considered joined, but how do we understand the distinction made by Rebbi Meir? What does he really hold vis-a-vis the joining of two vessels?

(c) Like whom does the previous Sugya hold?

(a) Implements made of parts that fit together when in use, but which are taken apart when they are not being used (such as scissors and a plane), are considered joined regarding Tum'ah, but not regarding sprinkling with the ashes of the Parah Adumah. What are the ramifications of the latter part of the statement?

(b) Why, if they are considered joined regarding Tum'ah, are they not considered joined regarding sprinkling?