1)

(a)Our Mishnah - permits bringing wood from a field on Yom-Tov provided it has been gathered into one pile, and from a Karpaf (an enclosure that is guarded and surrounded by a wall), even if it is scattered.

(b)The reason for the earlier ruling is - because as long as the owner has not revealed that he intends to use it on Yom-Tov (which he does by gathering it), it is Muktzeh.

(c)Rebbi Yehudah defines a Karpaf - as one that is near the town.

(d)Rebbi Yosi (whose opinion will be discussed in the Sugya) defines it as - 'Whatever one enters by means of a key, even if it is within Techum Shabbos'.

2)

(a)Rav Yehudah Amar Shmuel is more stringent than Rebbi Yehudah (who requires one plus factor (either that the wood is gathered before Yom-Tov, or that it is kept in a guarded location) - He requires both, permitting only wood that has been gathered in an enclosure.

(b)We justify his arguing with our Mishnah - inasmuch as in his opinion, the author of our Mishnah is Rebbi Elazar b'Rebbi Shimon, an individual opinion; whereas he follows the opinion of the Rabanan.

(c)Having said that, according to Rebbi Shimon ben Elazar in the Beraisa (the author of our Mishnah), Beis Shamai and Beis Hillel ...

1. ... agree that bringing wood into one's house is forbidden - if it is scattered in the field.

2. ... agree that it is permitted - if it is gathered in a Karpaf.

3. ... argue over whether one may or may not bring wood into one's house - on wood that is scattered in a Karpaf and gathered in the field.

3)

(a)Rava forbids bringing in light foliage on Yom-Tov, even if it was gathered before Yom-Tov - because the owner knows that it will eventually get blown away, so he does not rely on it. Consequently, it remains Muktzeh.

(b)He permits it however - if the owner placed a weight on the foliage to protect it from the wind.

4)

(a)We are not sure how to establish the Machlokes between Rebbi Yehudah in our Mishnah and Rebbi Yosi, who permits bringing wood from the enclosure from as far as Techum Shabbos, provided there is a lock. The one side of the She'eilah is that Rebbi Yehudah requires the enclosure to be both close to the city and to have a lock, in which case Rebbi Yosi holds that - since it has a lock, it can even be as far away as Techum Shabbos (if it does not, he concedes to Rebbi Yehudah that it must be close).

(b)According to Rebbi Yehudah in the second side of the She'eilah, the criterion is that it is close (irrespective of whether it has a lock or not), and Rebbi Yosi holds - on the contrary, the criterion is whether it has a lock or not (irrespective of whether it is close or not).

(c)We rule like Rebbi Yosi (according to the first side of the She'eilah), who is lenient in two points: 1. If it is close, even when there is no lock; 2. If it has a lock, even if it is not close. (Note: The Gemara has now retracted from its original contention, that in the first side of the She'eilah, Rebbi Yehudah requires both close and a lock).

(d)We extrapolate from the words of Rebbi Yosi ...

1. ... 'va'Afilu b'Toch Techum Shabbos', that, according to Rebbi Yosi, a lock is not the only sole criterion (because close is too) - because if it was, then he would not have needed to add 'va'Afilu b'Toch Techum Shabbos' (since 'Kol she'Nichnasin Lah b'Posachas' would have already taught us that).

2. ... 'Kol she'Nichnasin Lah b'Posachas', that Rebbi Yehudah does not require a lock at all - because if he did, all Rebbi Yosi would have needed to say is 'Afilu b'Toch Techum Shabbos'.

5)

(a)Our Mishnah forbids chopping ...

1. ...wood from beams on Yom-Tov..

2. ... up a broken beam - using a chopper, a saw or a scythe - only using a chopping-knife ...

(b)A 'Kupitz' - is a butcher's knife that resembles a chopper (sometimes, it has two sides, one a knife, the other, a chopper like that of leather-makers).

(c)The reason for this distinction is - because whereas the former are professional implements, the latter is not.

6)

(a)The problem with the corollary between the Seifa (which we just discussed) and the Reisha, which forbids chopping wood from beams or from a beam which broke on Yom-Tov - is that first the Tana seems to forbid chopping wood altogether (because of excessive bother), and then it permits it using a chopping-knife.

(b)Shmuel therefore emends the Reisha to conform with the Seifa - by adding words to the Mishnah, to establish the Reisha by beams which broke on Yom-Tov, and which are therefore Muktzeh, and the Seifa by beams which broke before Yom-Tov, which may not be chopped with professional tools ...

(c)... only with a chopping-knife, which is not usually used for that purpose (and perhaps even only with the blunt side, as we shall now see).

(d)We substantiate Shmuel's answer - by citing a Beraisa which conforms with his explanation.

7)

(a)Rav Chinena bar Shalmaya Amar Rav restricts the prohibition of using an ax (in the Reisha of our Mishnah) to the narrow chopping end, but permits chopping wood with the thick end of an ax. This is not inherent in the Seifa of the Mishnah, which permits the use of a chopping-knife - because if not for Rav Chinena bar Shalmaya Amar Rav, we might have decreed the thick end of the ax in the Reisha, on account of the sharp end.

(b)According to others, Rav Chinena Amar Rav refers to the Seifa of the Mishnah. He comes to restrict the Mishnah's concession of using a carving-knife to chop wood, to the blunt side of the knife, the sharp side is forbidden. This is not inherent in the Reisha of the Mishnah, which forbids the use of an ax - because we might have thought that in the Seifa, just as one is permitted to use the blunt side of the knife, one is also permitted to use the sharp side.

8)

(a)The Tana Kama permits taking fruit from a locked room that caved in on Yom-Tov. We would otherwise have thought that it is forbidden - because they are 'Muktzeh Machmas Isur' (since it is forbidden to smash the wall to get to the fruit).

(b)This Heter will apply only when the Isur of breaking into the room at the beginning of Yom-Tov was d'Rabanan - but not if it constituted an Isur d'Oraisa.

9)

(a)Rebbi Meir even permits breaking into the room on Yom-Tov. This does not constitute Stirah, Rav Nechumi bar Ada Amar Shmuel explains - because the Mishnah is speaking about loose bricks that were not cemented.

(b)We query this from Rav Nachman however, who rules that ...

1. ... although bricks that remain from a building are not Muktzeh because they are fit to sit on ...

2. ... once they have been piled up - they become forbidden, because it is clear that one still intends to use them for building purposes.

(c)Rebbi Zeira therefore explains the bricks that form the walls of the room are not Muktzeh, and may be moved, according to Rebbi Meir - because of Simchas Yom-Tov (see Tosfos DH 'Amar Rebbi Zeira'). Note, that the Rabanan nevertheless forbid the removal of the bricks, Rabbi Kornfeld Shlita explains, because they consider it Stirah mid'Rabanan.

10)

(a)Shmuel ...

1. ... permits untying the ropes that tie the door of pits and caves - because they are made to untie and tie constantly, and therefore not considered permanent knots.

2. ... forbids unraveling or cutting them, both on Shabbos and on Yom-Tov however - because this constitutes Stirah (demolishing), which applies to a building that is attached to the ground.

(b)But ropes that tie doors of vessels - may be untied, unraveled and cut, both on Shabbos and on Yom-Tov, according to Shmuel.

(c)To reconcile the Beraisa which permits the unraveling and cutting of ropes that tie the door of pits and caves on Yom-Tov, Shmuel will establish the author as Rebbi Meir (who permits Stirah in our Mishnah).

(d)In spite of the Beraisa in which the Rabanan agree with Rebbi Meir (that the unraveling and cutting of ropes of doors that tie doors of pits and caves is permitted), even on Yom-Tov - Shmuel forbids it, because he holds like another Beraisa, which explicitly forbids it.