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1)

(a) Under which circumstances does the Beraisa permit one to move a mortar on Shabbos?

(b) How does Rabah, who holds that 'Davar she'Melachto le'Isur, le'Tzorech Gufo Mutar' explain this Beraisa? Why is it not permitted under all circumstances?

(c) How does Rabah explain the Beraisa, which forbids moving a large chopping-board?

(d) Why does Rebbi Yochanan permit picking up a gold-smith's hammer, but not a that of a spicer? What is the difference?

(a) According to the Tana Kama, one may pull out a fig on Shabbos, from the straw in which one placed it to ripen, or a cake which is still lying in the coals (which are no longer burning) from before Shabbos.
Under which conditions are these permitted?

(b) Rebbi Elazar ben Tadai is more lenient than the Tana Kama.
What does he say?

(c) How do we reconcile Rav Nachman, who rules like Rebbi Elazar ben Tadai, with his own statement, in which he forbids pulling a loose radish from the ground if it is the thin end which protrudes from the ground, which means that one is bound to move the earth in the process?

(a) Our Mishnah permits taking a needle to remove a splinter. According to Abaye, even a needle with the point or the eye broken, is permitted. How does Abaye then reconcile this Mishnah with the Beraisa, which declares such a needle Tahor (because it is no longer considered a Kli)?

(b) According to Rava, if a broken Kli has lost its status regarding Tum'ah, it has also lost its status regarding Shabbos. How then, does Rava explain the difference (stated clearly in a Beraisa) between Tum'ah and Shabbos - in this regard?

(a) Rav Sheshes permits 'Asuvi Yenuki'.
What is 'Asuvi Yenuka', and why does Rav Nachman prohibit it?

(b) What proof does Rav Nachman bring from the Mishnah in Chavis: 'Ein Osin Apiktozin be'Shabbos'?

(c) How does Rav Sheshes refute this proof?

(d) How does Rav Sheshes prove his view from our Mishnah 'Machat shel Yad Litol Bo es ha'Kotz'?

(e) How does Rav Nachman refute Rav Sheshes' proof?

5)

(a) Is a cane used to stir oil considered a vessel? May it be moved on Shabbos?

(b) What difference does it make (regarding Tum'ah) whether it has a knob at the end or not?

(a) What do a large commercial saw and the coulter (of a plow) have in common?

(b) What do a copper launderer's sieve, a leather-maker's knife, a butcher's knife and an adze (a sharp-edged tool) have in common?

(c) What do a knife to cut cakes of figs, a large ladle to draw the scum from the pot and a regular table-knife - have in common?

(a) The Beraisa states that Chazal made four independent concessions. According to Abaye, they are: 1. 'a K'li she'Melachto le'Heter le'Tzorech Gufo'; 2. 'A K'li she'Melachto le'Heter le'Tzorech Mekomo'; 3. a 'K'li she'Melachto le'Isur, le'Tzorech Gufo' - all with one hand only; 4. 'Kol ha'Kelim Nitalin be'Shabbos, va'Afilu bi'Sh'etei Yadayim'. Why does Rava disagree with Abaye?

(b) Rava lists the first two of Abaye as one.
What are the other three concessions according to him?

(a) How does Abaye understand the Beraisos which forbid moving a mortar and a large chopping board?

(b) How does Rava explain them?

(a) Who (which Beis-Din) decreed the above Beraisa (discussed in 7) of Muktzah and why?

(b) What do the following four Halachos have in common: 'Kanin' (a Mishnah in Menachos), 'Maklos' (a Mishnah in Pesachim), 'Gelustera' (a Mishnah in Kelim) and 'Meduchah' (the Beraisa cited in the previous question), and how does Rebbi Elazar establish them - in order to explain the stringency?

(c) What are the first three cases?

(d) How does Rabah refute Rebbi Elazar's contention?