(a) The Mishnah forbids moving Tevel, Ma'aser Rishon whose Terumah has not been taken, and Ma'aser Sheni and Hekdesh that have not been redeemed. Why is the Mishnah's ruling regarding Tevel not obvious? What sort of Tevel must the Tana be talking about?

(b) What is an example of 'Tevel mi'de'Rabbanan'?

(c) And why is the prohibition pertaining to ...

1. ... Ma'aser Rishon whose Terumah has not been taken not obvious? Based on what we learned in the Reisha, how must the Seifa be speaking?

2. ... Ma'aser Sheni and Hekdesh that have not been redeemed not obvious? What does the Tana mean when he Ma'aser Sheni that has not been redeemed?

3. ... Hekdesh that has not been redeemed?

(a) What does the Tana Kama of the Beraisa say about moving ...

1. ... Chatzav (grass) on Shabbos? What is special about Chatzav?

2. ... mustard-seeds? Why are they not Muktzeh?

(b) And what does Raban Shimon ben Gamliel say about moving broken pieces of glass on Shabbos?

(c) Why did Rebbi Nasan think that, according to Raban Shimon ben Gamliel, detached bundles of vine-branches ought to be permitted too?

(d) How did the latter counter Rebbi Nasan's argument, justifying his distinction?

(a) What problem does Rav Ashi have with Ameimar's suggestion that according to Raban Shimon ben Gamliel, one must actually own ostriches in order to be able to move broken pieces of glass?

(b) If, on the other hand, one does not own them, then on what grounds does he permit moving the broken pieces of glass?

(a) Why does Abaye list Raban Shimon ben Gamliel, Rebbi Shimon, Rebbi Yishmael and Rebbi Akiva. What do they all have in common?

(b) Where does Raban Shimon ben Gamliel say that?

(c) Rebbi Shimon says it in the Mishnah in 've'Eilu Kesharim'. What does he say about an ordinary person rubbing rose-oil on to a wound?

(d) The Beraisa discusses a case where a debtor, who is unable to repay a debt, is wearing an expensive coat worth a hundred Manah. What do we do in such a case, according to the Tana Kama?

(e) What do Rebbi Yishmael and Rebbi Akiva say?

(a) Under which circumstances does the Tana Kama permit moving on Shabbos, bundles of straw, wood and Zeradim (sorb-bush), which are generally designated for firewood?

(b) What does Raban Shimon ben Gamliel say? When does he forbid moving them even if they have been prepared?

(a) Savory, hyssop and pennyroyal plants follow the same pattern as the bundles of straw ... that we just discussed. Under which circumstances is one allowed to cut them into small pieces on Shabbos?

(b) According to Rebbi Yehudah, one is permitted to roll a few at a time with the tips of one's fingers (but not with an implement) though not in the palm of the hand. What do the Chachamim say? On what grounds are they more stringent than Rebbi Yehudah?

(c) What does the Tana then say about mint, the rue and 'Chashi' (Kurnis) plants and all other kinds of spices?

(d) What causes us to refute Rav Yehudah's suggestion that 'Kurnis' is simply the 'Kurnisa' plant?

(a) One may move raw, salted meat on Shabbos, and even unsalted meat, according to Rav Huna. What does Rav Chisda say?

(b) How do we reconcile the above ruling with the fact that Rav Huna was a Talmid of Rav, who is stringent with regard to Muktzeh, like Rebbi Yehudah?

(c) What did Rav Yitzchak bar Ami find Rav Chisda doing with a Shechted goose, when he arrived at his house?

(d) How do we reconcile that with Rav Chisda's ruling in the current case?

(a) The Beraisa permits moving raw salted fish on Shabbos, but forbids raw, unsalted fish, because it is not yet fit for human consumption. Why is it not permitted because dogs can eat it?

(b) On the other hand, the Tana permits raw meat even if it is unsalted. Why is that?

(c) Another Beraisa permits bones because they are fit to feed one's dogs, and meat that has gone off (that is equivalent to raw, unsalted meat) because it is fit to feed wild animals. What does the Tana Kama say about water that has been left uncovered? Why is it not Muktzeh?

(d) On what grounds does Raban Shimon ben Gamliel disagree with that?

(a) Why does our Mishnah need to teach us that one is permitted to overturn a basket for the chicks to hop on and off it? What is the Chidush?

(b) May one return a hen that has run away from its coop?

(c) In which way is our Mishnah more lenient with young calves and fillies than with chickens in this regard?

(d) Why is that?

(e) The Tana of our Mishnah permits a woman to be Medadeh her son to encourage him to walk. How does Rebbi Yehudah qualify this Heter?

(a) Rav Yehudah Amar Rav permits placing cushions underneath an animal that has fallen into a deep pool of water, to enable it to climb out. How do we reconcile this ruling with the Beraisa, which permits only feeding it where it is, but no more?

(b) What intrinsic problem do we have with Rav Yehudah Amar Rav?

(c) How do we resolve it?

(a) Our Mishnah, which permits pushing a chicken on Shabbos, supports a Beraisa. What distinction does the Beraisa draw between moving animals, Chayos and other birds (such as geese) in the Chatzer on the one hand, and a chicken on the other?

(b) Then why does the Tana not permit Medidah of animals ... in the Reshus ha'Rabim?

(c) Then why is a woman permitted to make Medidah even in the Reshus ha'Rabim?

(d) How do we reconcile the Beraisa, which permits even the Diduy of birds in a courtyard on Shabbos, with the Beraisa, which permits only pushing them, but not Diduy?

(e) What one of two things does Abaye obligate someone who is Shechting a hen to do? Why is that?

(a) The Mishnah forbids 'Meyaldin' with regard to an animal that gives birth on Yom-Tov, but permits 'Mesa'adin'. Why is the former forbidden?

(b) What does the Mishnah say about a woman who is giving birth?

(c) Besides calling a midwife even from another town, the Tana Kama permits tying the umbilical cord on Shabbos. What does Rebbi Yossi say?

(d) What does the Tana say about doing whatever is necessary for the Milah on Shabbos?

(a) Rav Yehudah explains 'Mesa'adin' to mean holding the baby when it emerges, to prevent it from falling to the ground. What does Rav Nachman say?

(b) We support Rav Yehudah with a Beraisa. Which two things comprise 'Mesa'adin', besides holding the baby when it emerges?

(c) Raban Shimon ben Gamliel attested that 'Merachamin Hayinu al Beheimah Tehorah be'Yom-Tov'. One of the things this comprises, says Abaye, is placing a grain of salt in the mother's womb?

(d) What is the other thing?

(e) Why did he then not extend this Heter to a Behemah Temei'ah?

(a) Having taught us Mesa'adin, Meyaldin ve'Korei Lah Chachamah, which two things is the Tana coming to include when he adds 'u'Mechalelin Alehah es ha'Shabbos'?

(b) How does the Tana of the Beraisa require her to bring the oil?

(c) What must she do if she is unable to bring sufficient oil ...

1. ... in her hands?

2. ... in her hair?

(d) Why is the Heter of kindling a light for a Yoledes not obvious?

(e) Then why is it permitted?

(a) What problem do we have with allowing the friend to bring the oil in her hair?

(b) Rabah and Rav Yosef both answer that there is no prohibition od Schitah in the hair. Why not?

(c) How does Rav Ashi answer even assuming that hair is subject to Sechitah?

(d) What is the advantage of carrying the jar of oil in that way?