Previous daf

1)

(a) Stubble is lying on a bed on which one now wishes to sleep. Why may one not move it - conventionally - to arrange it on the bed?

(b) Is there any way in which arranging the stubble would be permitted?

(c) In which two situations would it be permitted to move it even with one's hands?

(d) What is the difference between an amateur clothes-press and a professional one - as regards opening and closing it on Shabbos?

(a) How is Rav Nachman, who permits pulling a detached radish out of the ground - provided the wide end is showing above the ground, but not if the narrow end is showing - proved wrong from our Mishnah?

(b) Rav Yehudah permits grinding peppers with the back of a knife.
How does he qualify this?

(c) What does Rava say about that?

(a) What does Rav Yehudah say about someone who swims in a river on Shabbos?

(b) Why then, does he permit going into the water at all on Shabbos - seeing as he moves the water with his body?

(a) Why does the Gemara initially forbid wiping one's muddy shoe against a wall (even though this is permitted on the ground)?

(b) What is Rava's objection to this statement, and what does *he* hold?

(c) Rav Papa ultimately permits both. What does Mar Brei de'Ravina hold, and what does he advocate one does when his shoes become muddy?

(a) What does Rava mean when he says that one should not sit by the 'mouth of the Lechi' (of a Mavuy) on Shabbos, and why not?

(b) Why may one not arrange a barrel on the ground on Shabbos, to sit on?

(c) Why is it forbidden to stop up the mouth of a jug with cloths?

(a) Which two options does one have, to remove mud from a garment on Shabbos?

(b) Why does this not constitute Libun?

(c) The Beraisa permits the removal of wet mud from a shoe on Shabbos by using the back of a knife.
How is Rebbi Yanai quoted as qualifying this?

(d) That old man preferred the Beraisa of Rebbi Chiya.
What does Rebbi Chiya's Beraisa say about removing wet mud from a shoe?

7)

(a) It is forbidden to rub oil on one's foot whilst wearing a shoe. Why is that?

(b) Is one permitted ...

1. ... to roll on a leather mat after rubbing oil on one's body?
2. ... to put on a shoe after having rubbed oil on one's foot?

(c) When will even this latter case be forbidden?

(d) May one rub oil on a shoe to make it shine?

(a) What is the difference between a small man wearing a larger man's shoes, and wearing his undershirt?

(b) May he wear his coat?

(c) Is a woman permitted to go out with ...

1. ... a torn shoe?
2. ... new shoes?

(d) What is the Din regarding performing Chalitzah with a torn shoe?

(a) How do we (according to Rava) resolve the Beraisa, which permits the removal of a shoe from a shoe-form (used for shoe-repairs), with the Beraisa which prohibits it?

(b) Abaye forbids moving a 'Davar she'Melachto le'Isur' le'Tzorech Mekomo.
How does he explain the Beraisa which permits taking the shoe from the shoe-form (even though one cannot avoid moving the shoe-form)?

(c) On the other hand, how does Rava, who permits a 'Davar she'Melachto le'Isur' le'Tzorech Mekomo, explain Rebbi Yehudah, who, in a Beraisa, restricts the Heter to remove the shoe to when it is loose, and can be removed without moving the shoe-form?

10)

(a) Rava rules that, someone who carries a child who is wearing a purse around his neck, is Chayav for carrying the purse.
Why is he not also Chayav for the child?

(b) Why is the purse not Batel to the child - like the bed is Batel to a corpse that one carries out on it?

(c) Why does Rava rule in the equivalent case, but where the child is dead, that one is Patur.
Why is he not Chayav for carrying the corpse?

(a) How does Rava reconcile his Din (in 10a) with our Mishnah, which does not apparently consider that one is carrying the stone, when it permits a father to carry his son who is holding a stone in his hand - in the courtyard?

(b) Then why does Rava forbid the equivalent case when the child is holding, not a stone, but a coin?

(c) What have we learnt in a Beraisa which bears out Rava's Din?