(R. Papa): Shoe soles are exempt from Shatnez (due to their hardness they do not warm the wearer).

(Rava): Pouches for storing coins are exempt (they are stiffened by the friction with the coins) while pouches for storing seeds are liable.

(R. Ashi): Both types of pouches are exempt since they do not warm the person in the normal manner.

Question: Why is this gift prohibited?

Answer: Owing to the tragic incident (Shabbos 60a).

(Abaye): While they may not be worn on Yom Tov, they are not Muktzah (since otherwise the Mishnah would not need to teach that they cannot be sent).

Question: Is this prohibition not obvious!?

Answer: We might have permitted if the parts had been pinned together.

(R. Yehudah): A black shoe (even though it requires polishing to smooth it) is permitted while a white (yet undyed shoe) is prohibited.

(R. Yosi): The black shoe is also prohibited owing to its need to be polished.

Each Tana is speaking with reference to the practice in his locale.

In R. Yehudah's locale the flesh-side of the hide is placed on the inside of the shoe (which then does not need to be polished).

In R. Yosi's locale the flesh-side was out and thus needed to be smoothed by polishing.

(R. Sheshes): It is permitted to send Tefilin on Yom Tov.

Question (Abaye): But no benefit may be derived from them on Yom Tov (and thus they fail the general rule of the Mishnah)!?

Answer (R. Sheshes): The rule permits anything from which benefit may be derived, even on a weekday.

(Abaye): One who is wearing Tefilin on his travels when the sun sets (on Erev Shabbos - Rashi, but see Tosfos) covers the Tefilin until he reaches his home.

Similarly, one who is in the Beis Medrash learning when Shabbos enters places his hand on his Tefilin until he gets to his home.

Question (Beraisa - R. Huna brei d'Rav Ika): But we were taught that in both cases he walks only to the nearest home!?

Answer: That Beraisa is speaking where the nearest home provides safety for the Tefilin.

Question: But if the Tefilin would not be safe then even if he were not wearing them he would be permitted to don them in order to bring them to safety on Shabbos (as in the Mishnah in Eruvin)!?

Answer: The Mishnah permits donning them where their present location does not provide protection even from dogs, while Abaye and the Beraisa are speaking where his present place is safe from dogs but not from thieves.

Whereas we might have assumed that Jewish thieves would not tamper with Tefilin (and thus they should be left in their place even if he is wearing them);

Abaye has taught that if he is wearing them, the concern for the abuse of thieves is sufficient to permit wearing them to safety (but not to put them on if he is not wearing them).

One may not cook on Yom Tov for Shabbos, but one may cook for Yom Tov and eat the leftovers on Shabbos.

To cook expressly for Shabbos one must cook a food (as Eruv Tavshilin) before Yom Tov and rely on it to cook further on Yom Tov for Shabbos.

(Beis Shamai): The Eruv requires two cooked foods.

(Beis Hillel): One food is sufficient.

A fish fried with egg qualifies as two foods.

One must not (continue to) cook if the Eruv were eaten or lost, unless a bit of the Eruv remains.

Question: On what basis did Chazal institute Eruv Tavshilin?

Answer (Shmuel): They used the word Zachor as a hint to remember that which we might forget (Shabbos, when Yom Tov precedes it).

Question: Why did they institute Eruv Tavshilin?

Answer (Rava): To insure that a proper portion of food be readied for Shabbos (and not all used for Yom Tov).

Answer (R. Ashi): To remind the person that it is not permitted to cook on Yom Tov for a weekday (since even to cook for Shabbos requires an Eruv).

Question: Why, according to Rava's reasoning, must the Eruv be prepared before Yom Tov (it should be made whenever the Yom Tov meal is being prepared in order to protect the honor of Shabbos)?!

Answer: It could be so, but we are afraid that one might be negligent and not make an Eruv.

(Beraisa, offering a different basis for the institution of Eruv Tavshilin): They used the Pasuk Es Asher Tofu Eifu...

(R. Elazar): These words indicate that one must bake on the basis of that which was already baked, and cook based on that which was previously cooked.

This then, is the allusion in the Pasuk to Eruv Tavshilin.

(Beraisa): R. Eliezer identified each group of those who left his Derashah as being drawn by successively smaller quantities of wine until he looked disparagingly at those who simply left the Beis Medrash looking empty.

R. Eliezer assured the remaining students that he was not angry with them, but at those who had left (abandoning eternal matters to engage in temporal ones), and he sent the remaining students home to enjoy their meals, invoking the Pasuk in Nechemiah (8:10).

Question: But Simchas Yom Tov is a Mitzvah (an eternal matter)!?

Answer: R. Eliezer was of the view that this Mitzvah is optional (as he taught in the Beraisa that one may fulfil Simchas Yom Tov with a day filled with feasting or with Torah study).

(R. Yehoshua): The Yom Tov day should be divided between the two forms of Simchah.

(R. Yochanan): They each resolve the Pesukim differently (Atzeres LaShem in Devarim and Atzeres LaChem in Bamidbar).

Question: What is meant by sending portions l'Ein Nachon Lo?

Answer (R. Chisda): Send to he who did not make an Eruv Tavshilin (and thus cannot prepare for Shabbos).

Alternate Answer: To he who could not have prepared an Eruv (but not to the negligent one who did not do so).

Question: What is meant by Chedvas Hash-m Hi Ma'uzchem?

Answer (R. Yochanan citing R. Eliezer b'Rebbi Shimon): One may rely on Hash-m to cover the debts incurred by performing Simchas Yom Tov.

(R. Yochanan citing R. Eliezer b'Rebbi Shimon): One who wishes to preserve his property should plant an Adar (as alluded to in the Pasuk in Tehilim 93 or in the name Adar itself) as supported by the Beraisa (that a field with an Adar is not stolen and its fruits are preserved)