1)

(a)In a case where someone invited many guests who needs to transport large quantities at a time on their behalf - the Beraisa waives the transport restrictions in our Mishnah and permits carrying them in the conventional manner.

2)

(a)One is obligated to make a Shinuy when carrying loads in the street. Rava initiated various changes in Mechoza: from Duchka to Rigla, from Rigla to Igra, and from Igra to Achpa.

1. Duchka - is a load that one carries with difficulty on one's shoulders, such as a sack of fruit.

2. Rigla - is a pitch-fork (a Shinuy which makes carrying the sack of fruit easier). This method of carrying is normally used for transporting a large barrel.

3. Igra - is a pole that is normally carried on the shoulders of two people (similar to that used by the spies).

4. Achpa - means to carry that same pole in one's hands.

(b)If possible, the change should be initiated to lighten the load, to facilitate the transportation; but if not, then it doesn't matter if the change makes no difference, as long as it does not make it more difficult (see also Tosfos DH 'de'Daru'). See Hagahos ha'Gra, for a completely different interpretation of all the methods of transportation.

(c)Someone who is carrying a load that is normally carried b'Achpa - must spread a cloth over the top.

3)

(a)Women used to draw and subsequently carry, the water in the regular jars, without making a Shinuy. When Rav Chanan bar Rava asked Rav Ashi why they did not draw it ...

1. ... in smaller ones, he replied - that this would have entailed more journeys (see Tosfos DH 'de'Malya' - who points out that earlier, we permitted this for the needs of a Shinuy).

2. ... in larger ones, he replied - that this increases the burden.

(b)Nor did they cover the jars ...

1. ... with a wooden lid - because then it would need to be tied, in which case we are afraid that the knot may come undone and they inadvertently re-tie it.

2. ... with a cloth - for fear that it becomes soaked, and they inadvertently wring it out.

4)

(a)We will learn in a Mishnah later that clapping hands together or against one's thigh and dancing, are forbidden on Shabbos or Yom-Tov. Rava bar Rav Chanin bar Rava asked Abaye why - one did not stop people from doing it?

(b)The latter countered that he might have asked the same question about the modern women, who sat at the entrance of a Mavoy, which Rabah forbade - in case the barrel or whatever they are holding, rolls out and they inadvertently fetch it (and end up carrying from the Reshus ha'Rabim to a Reshus ha'Yachid).

(c)Abaye answered both Kashyos - with the principle 'Mutav she'Yihyu Shogegin v'Lo Yihyu Mezidin' ('It is better to transgresses b'Shogeg b'Meizid').

(d)The reason for the principle is - because, once someone is used to doing something (even if it is Asur), it is extremely difficult to change one's ways, especially with regard to something that the Torah has not explicitly forbidden.

5)

(a)We initially establish the principle with regard to Isurim d'Rabanan, but not to Isurim d'Oraisa (which are not expressly written in the Torah).

(b)The basis for this is - the case of women who used to eat during the period of Tosfos Yom-ha'Kipurim (which is an Isur mid'Oraisa, though not specifically written in the Torah).

(c)The source for Tosfos Yom-ha'Kipurim - is the juxtaposition of the word of the word "b'Tishah" to the previous phrase in the Pasuk in Emor "v'Inisem es Nafshoseichem, b'Tishah ... ."

6)

(a)Rav Kahana, cites an apparent contradiction in the last two rulings in our Mishnah (which permits taking from a new pile of straw, but forbids taking wood from a Muktzeh). According to ...

1. ... the first Lashon, where he comments on the Reisha (which definitely follows the opinion of Rebbi Shimon), he asks from the Seifa, which appears to hold like Rebbi Yehudah.

2. ... the second Lashon, where he comments on the Seifa (which definitely follows the opinion of Rebbi Yehudah) - he asks from the Reisha, which seems to hold like Rebbi Shimon.

(b)We reconcile ...

1. ... the Seifa with Rebbi Shimon, according to the first Lashon - by establishing it in a case of a Muktzeh of valuable cedar wood and the like, which is used, not for firewood, but for building, and which is therefore 'Muktzeh Machmas Chesaron Kis' (because it is valuable [ a category of Muktzeh with which even he holds).

2. ... the Reisha with Rebbi Yehudah, according to the second Lashon - by establishing it in a case of rotten straw, which is no longer fit for animals, (and therefore Muktzeh) only for fire-wood (which is automatically designated for that purpose).

(c)We query the latter answer however, in that rotten straw is fit for cement - in which case it ought still to be Muktzeh.

(d)And we answer - that the Tana is speaking about rotten straw that also contains thorns, and is not fit for cement either (only for firewood).

7)

(a)Our Mishnah forbids taking fire-wood from the Sechach of a Sukah (even) on Pesach or Shavu'os - because it constitutes 'Stiras Ohel' (demolishing a roof).

(b)We initially interpret the Heter of 'Ela min ha'Samuch Lah' - to refer to the excess Sechach that lies on top of the bottom layer that covers the Sukah.

(c)The problem with this is - that seeing as there is no technical difference between the bottom layer of Sechach and that which lies on top of it, the Chiyuv of Stiras Ohel applies equally to both.

8)

(a)Rav Yehudah Amar Shmuel establishes 'Ela min ha'Samuch Lah' by wood that is leaning against the wall of the Sukah. Stiras Ohel does not apply there - because the wood in question is not attached to the Sukah (in the way that the wall is).

(b)Rav Menashya re-establishes the Seifa by wood on top of the Sukah - but in the form of bundles of wood, which, by virtue of the fact that they have not been untied, are not Batel to the rest of the Sechach, and are not therefore, subject to Stiras Ohel.

9)

(a)The Tana Kama of the Beraisa cited by Rebbi Chiya bar Yosef in front of Rebbi Yochanan repeats our Mishnah, word for word. Rebbi Shimon - permits the wood.

(b)

1. Rebbi Shimon concedes to the Tana Kama that it is forbidden - on Sukos.

2. The Tana Kama concede to Rebbi Shimon that it is permitted - provided he made an appropriate condition before Yom-Tov.

(c)The problem with Rebbi Shimon's initial ruling is - that the wood ought to be forbidden on account of Stiras Ohel.

(d)To conform with Rebbi Shimon's ruling elsewhere, Rav Nachman bar Yitzchak therefore establishes the Beraisa - by a Sukah which is falling, and whose collapse the owner anticipates.

10)

(a)The source of Rebbi Shimon not holding of Muktzeh is a lamp that was lit before Shabbos, and whose oil he permits once the lamp goes out - because a person expects his lamp to go out eventually (which is why he does not push it out of his mind).

(b)The wood of a fallen Sukah ought to be different - because a person does not expect his Sukah to collapse.

(c)So, in order to conform with Rebbi Shimon's ruling by the lamp, Rav Nachman bar Yitzchak establishes the case of the fallen Sukah - by one that was weak and threatening to collapse already from before Yom-Tov.

(d)The Tana Kama of the Beraisa nevertheless forbids the fallen Sukah - because he holds of Muktzeh (like Rebbi Yehudah).

11)

(a)Rav Sheishes quoting Rebbi Akiva (and Rebbi Yehudah ben Beseira) Darshens from the Pasuk "Chag ha'Sukos Ta'aseh Lecha Shiv'as Yamim" - that the wood of a Sukah is Asur all seven days, because (like a Korban Chagigah) it adopts a certain Kedushah.

(b)To reconcile this with our Mishnah, which validates a condition that one makes before Yom-Tov, Rav Menashya Amar Shmuel initially establishes the latter to the earlier statement, which speaks about a Sukah on Pesach or on Shavu'os.

(c)The problem remains however from a Beraisa which discusses the decorations of a Sukah. The Tana there - forbids making use of all colored hangings, fruit and other decorations that decorate a Kasher Sukah, until the end of the Chag ...

(d)... unless one made a condition to the contrary (a Kashya on Rav Sheishes in the name of Rebbi Akiva).

12)

(a)To reconcile the Beraisa with Rav Sheishes in the name of Rebbi Akiva, Abaye and Rava both establish it when he said 'Eini Bodel Meihem' (meaning that one retains one's jurisdiction over them the entire Bein-Hashemashos (in which case they do have a chance to adopt Kedushah).

(b)Such a condition will not be effective by the wood of the Sukah itself - seeing as, the fact that one cannot possibly demolish it during Bein Hashemashos renders the condition futile.

13)

(a)If someone designates seven Esrogim for the seven days of Sukos (one for each day), Rav permits each Esrog to be eaten immediately after use on the same day. According to Rav Asi - each Esrog remains Asur until the following day.

(b)All the Esrogim are not forbidden until after Sukos, like the wood of the Sukah - because, whereas the Mitzvah of Sukah extends from the beginning of Sukos until the end, that of Lulav only lasts until the end of the day; the next day is a new Mitzvah.