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1)

(a) Which Melachah has one contravened if one pours water onto a solid substance to make a dye?

(b) Who must be the author of our Mishnah, which maintains that one is Chayav for pouring the water, even without mixing them?

(c) Rebbi Yossi b'Rebbi Yehudah disagrees. In his opinion, one is not Chayav Lishah unless he mixes the two ingredients, even in our Mishnah, where the two ingrediants do not really combine when mixed (like flour and water, or dust and water, do).
From where do we know that Rebbi Yossi is lenient even in such a case?

(d) What is the text in the Beraisa: 'Eifer' (which* would* be a proof) or 'Afar' (which would *not*)?

(a) The Beraisa permits one to turn on a tap on Friday afternoon, for the garden to be watered on Shabbos, to place spices under clothes to be perfumed, sulfur under silver vessels to be smoked, and various salves on the eye and on a wound to cure on Shabbos. The same Beraisa forbids the placing of wheat in a water-mill, unless it can be ground before nightfall.
Assuming the author to be Beis Hillel, how does Rabbah explain the difference between the Reisha and the Seifa?

(b) What does the Gemara then suggest, based on the Pasuk "u've'Chol Asher Amarti Aleichem, Tishameru"? How does it now use that Pasuk to explain the above prohibition?

(c) In that case, still assuming the author of the above Beraisa to be Beis Hillel, why do they permit the placing of sulfur and spices etc.?

(d) But why do they permit one to lay traps, which *do* perform an act as they catch the animal?

4) Why do Beis Shamai, who hold of Shevisas Keilim, permit one to leave beer fermenting in a barrel, a lamp burning (which is even a Mitzvah) and meat roasting on a spit-rod - over Shabbos?

5)

(a) The Beraisa forbids a woman to fill a pot with Turmus beans, or a baker a barrel of water, and place them in the oven shortly before Shabbos to boil until after Shabbos.
What would be the procedure on Motza'ei Shabbos, if one did so?

(b) Could the author of this Beraisa be Beis Hillel?

(c) Why then, do Beis Hillel permit one to leave on the boil ...

1. ... spices and sulfur?
2. ... stalks of flax?
3. ... wool in a caldron? Why are they not concerned there too, that he may come to stoke the coals?

(d) Why are they not worried that he may stir the contents of the pot, which is considered cooking?

(a) Why may one leave raw meat, or a pot which is fully cooked, to boil - just before Shabbos?

(b) May one leave a partially cooked pot containing a raw piece of meat to cook on Shabbos?

(c) According to the first Lashon, one is permitted to leave meat of a kid-goat to cook in an oven when it *is* cemented shut, but not that of ram's meat, when it is *not*.
Why does Rav Ashi permit a kid-goat even in an oven which is not cemented shut?

(d) Then how does he explain the Mishnah on 19b, which forbids one to leave meat to roast (in an oven which is not cemented shut), unless it is ready before Shabbos?

8)

(a) According to the second Lashon, everyone agrees that kid's meat is permitted even in an uncemented oven, and Rav Ashi permits even *ram's* meat.
How does he then establish the Mishnah on 19b, which forbids one to leave meat to roast etc.?

(b) How does Rebbi Yirmiyah mi'Difti hold in the second Lashon?

10)

(a) Beis Shamai forbid one to sell an object to a non-Jew, to lend him an object or money, or to give him a present, unless he has time to reach his house before the advent of Shabbos. Beis Hillel permits it, provided the non-Jew is able to reach the house nearest the wall when he arrives in his home town.
What does Rebbi Akiva hold?

(b) Is Rebbi Akiva citing a third opinion?

(a) Beis Shamai forbid one to sell Chametz to a non-Jew, unless he is able to finish it before Pesach.
What is Beis Hillel's opinion in this matter?

(b) What does Rebbi Yehudah say regarding Kutach ha'Bavli?

(c) Why thirty days?