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1)

(a) Why are the reeds that come apart from a reed-mat not Muktzah?

(b) What size must torn pieces of cloth be in order to be Muktzah?

(c) 'Shivrei Tanur Yashan, Harei Hu ke'Chol ha'Kelim ha'Nitlin be'Chatzer, Divrei Rebbi Meir; Rebbi Yehudah Omer, Ein Notlin'. The Gemara initially attempts to establish this Machlokes like the Machlokes between the Tana Kama and Rebbi Yehudah in our Mishnah (as to whether the broken pieces need to retain their original use or not).
On what grounds does the Gemara initially reject this explanation?

(a) Rava then tries to establish the Machlokes by a specific type of oven.
Which type of oven?
What does Rebbi Yehudah now hold?

(b) What do the Rabbanan learn from "Temei'im Hem, u'Temei'im Yihyu Lachem" (Shemini)?

(c) What do the Rabbanan do with ("Tanur ve'Kirayim) Yutatz"?

(d) What does Rebbi Yehudah do with "Teme'im Hem, u'Temei'im Yihyu Lachem"?

(a) What will the Rabbanan hold by the first heating, in the case of an oven which was not placed on top of a pit, but on the back of a camel?

(b) Rav Ashi rejects the previous explanation, because, if that is the Machlokes, why do the Tana'im argue by the broken pieces of oven, and not by the oven itself. He establishes the Machlokes of pieces of oven 'be'de'Osin Ma'aseh Tafka'.
What does this mean? What is Rebbi Meir saying to Rebbi Yehudah?

(c) Rebbi Yehudah refutes Rebbi Meir's argument on two grounds.
What are they?

5)

(a) What is an Even she'be'Kiruyah?

(b) When is one permitted to use the pumpkin?

(c) When may one draw water with a jar on the end of a vine-branch?

(d) Under which two conditions does Rebbi Eliezer permit placing a window- stopper into a window on Shabbos? Which Isur is involved here?

6)

(a) Rabah establishes the Mishnah in Notel: 'Even she'Al Pi Chavis, Mateh al Tzidah ve'Hi Nofeles' - when he *forgot* the stone on the barrel, but if he placed it there deliberately, the barrel becomes a Basis le'Davar ha'Asur.
How does he reconcile this with our Mishnah, which permits moving a pumpkin with a stone fixed inside, even though he placed it there deliberately?

(b) Rav Yosef disagrees with Rabah.
How does *he* explain the Mishnah in Notel?

(c) How does Rav Yosef reconcile his explanation with our Mishnah, which forbids the pumpkin when the stone is not fixed, even though he placed it there deliberately?

(a) What is the basis of the previous Machlokes between Rabah and Rav Yosef?

(b) This is the same Machlokes as that of Rebbi Chanina (in whose opinion Rebbi did not require an act), and Rebbi Yochanan (who maintains that he *did*). What was the episode with Rebbi - to which both Rebbi Chanina and Rebbi Yochanan agree?

(c) Rebbi Ami and Rebbi Asi both follow the opinion of Rebbi Yochanan. Rebbi Ami quoted Rebbi as saying 'Tze'u ve'Lamdum!' According to Rebbi Asi, he said 'Tze'u ve'Shafshefum!'
What is their Machlokes?

(d) Some say that the above episode took place not with bricks, but with a load of beams. According to others, it was ships' poles, which were used to gauge the depth of the water in front of the ship.
Why do some opinions reject this latter explanation?

(a) The Tana of our Mishnah requires the jar to be tied to the vine-branch, if it is not to become Batel to it.
How might this conform with the opinion of Raban Shimon ben Gamliel, who holds that palm branches that were cut for fire-wood, may subsequently be used for sitting on, by designating them in one's mind alone, and do not require an act - according to Rav Sheshes?

(b) Why will he not be guilty of using something that is attached to the ground?

(c) Rav Ashi establishes our Mishnah even by a detached branch.
How does *he* reconcile that with Raban Shimon ben Gamliel?

(a) Is one permitted to make a temporary Ohel on Yom-Tov or on Shabbos?

(b) Is there any difference between a vertical Ohel and a horizontal one?

(c) Then why should the Ohel in our Mishnah be prohibited, even when it is vertical?

(d) What is the Machlokes between the Rabbanan and Rebbi Eliezer in our Mishnah?