Previous daf

1)

(a) Why is a goat not included in the list of animals that one may allow to go out with reigns on Shabbos?

(b) How *is* one permitted to allow a goat to go out with a guarding rope?

(c) The Gemara asks whether a goat may also go out with the rope tied to its beard.
What is the Gemara's Sha'aleh, and what does it conclude?

(a) Is one permitted to allow one's cow to go out with a colored ornamental strap tied between its horns?

(b) Rav and Shmuel dispute whether the cow is permitted to go out if the colored strap is intended to guard it.
What is the criterion? Why does Rav forbid it?

(c) Again inferring from Shmuel, that only four animals may go out with reigns, but not a camel with a metal ring in its nose (an inference already rejected once by the Gemara), which statement of Shmuel's clashes with this inference?

(d) On what grounds does the Gemara reject this statement in favor of the second one?

(a) The Beraisa, concerning Parah Adumah, writes 'Kashrah Ba'alah be'Moseirah, Kesheirah'.
How do we attempt to prove from here that excessive guarding is legitimate guarding, and not a burden?

(b) The Gemara rejects this proof in three different ways.
What are they?

(a) 've'Chol Ba'alei Shir, *Yotz'in be'Shir ve'Nimshachin be'Shir*'. What are the two interpretations of this Mishnah?

(b) The Beraisa learns a third way 'Yotz'in Keruchin Limashech'. What does that mean?

(a) Rav Dimi informs us that Rebbi's mules used to go out with their reigns.
What exactly does this mean?

(b) Rav Shmuel bar Yehudah, quoting Rebbi Chanina, also quoted Rebbi like Rav Dimi, but he adds that the reigns were wrapped around the mules necks.
Why (in light of Rebbi Yishmael b'Rebbi Yossi, who told Shmuel that his father used to permit a mule to go out with reigns), does the Gemara initially think that Rav Shmuel bar Yehudah's statement is redundent?

(c) Why, in fact, *do* we need Rav Shmuel bar Yehudah's statement?

6)

(a) Our Mishnah speaks about Toveling and sprinkling the ring, to which one would attach the rope to hold the animal.
What is the problem with this, from the Mishnah in Kelim, which differentiates between different kinds of rings?

(b) Does that mean that rings attached to vessels do not become Tamei when the vessels themselves do?

(c) Rav Yitzchak establishes the Mishnah by vessels which were being used by human beings at the time that they became Tamei, and which were then adapted for the animals.
How does Rav Yosef explain our Mishnah, even by vessels that were initially used for *animals*, and how does he prove it?

(a) The Gemara asks how it is possible to Tovel the ring that fits into the animal's neck-ring, since it is usually fitted tightly and therefore constitutes a Chatzitzah. Rav Ami establishes our Mishnah 'be'she'Rischan'.
What does this mean?

(b) Why does the Gemara think that Rav Ami must hold like Rav Yosef in the previous question?

(c) How does the Gemara reconcile Rav Ami with Rav Yitzchak?

(d) What is the difference between the Din of a vessel *becoming* Tamei and one *losing* its Tum'ah, with regard to Machshavah?

(a) The Beraisa dispenses with the Gemara's Kashya in 6a, by establishing the Mishnah by 'Mechulalim'.
What does 'Mechulalin' mean?

(b) Rings made for animals, vessels, and even those worn by a person (to hold up his clothes) are all Tahor. Even a ring worn on a person's finger is Tahor - in certain cases.
When is a ring worn on the finger, Tahor?

(c) Then what did Rebbi Elazar mean when he said (with regard to the Tum'ah of rings) 'Da ve'Da Achas Hi'?

(d) What will be the Din in the equivalent cases with regard to carrying on Shabbos? Do all (finger) rings have the same Din there, too?

(a) A needle whose hole or point have been removed, is Tahor; even a complete needle is Tahor, if it becomes rusty and interferes with the sewing - should it leave a rusty mark on the cloth; and even if it has been planed down, it is still Tahor if it has no hole.
What then did Rebbi Elazar mean when he said with regard to needles 'Da ve'Da Achas Hi'?

(b) What is the difference in this regard, between Tum'ah and the Din of Muktzah on Shabbos?

(a) Under what conditions may one permit a donkey to go out with a saddle-cloth on its back?

(b) The Tana Kama permits goats whose teats have been tied, to go out on Shabbos. Rebbi Yossi forbids this, as well as all the other cases in our Mishnah.
What distinction does Rebbi Yehudah make in this regard, and what is his reason?

(c) Why would they tie the teats to dry up the milk?

(d) What is the basis of the Machlokes between the Tana Kama and Rebbi Yossi?