1)

(a)When (after telling us about the prohibition of supporting a pot with a block if wood), the Tana writes 'and the same applies to a door' - he means that one is also not permitted to support a door with a block of wood (amending 've'Chen ba'Deles' to 've'Chen ha'Deles').

(b)We reject the initial text (which means that one may not support a pot with a door, either) - because given the weight of a door, it would probably break the pot.

(c)The Tana who permits using a block of wood for these purposes is - Rebbi Shimon ...

(d)... who does not hold of Muktzeh; whereas the Tana Kama holds that Stam wood is meant for fire-making and is therefore Muktzeh.

(e)Rebbi Elazar b'Rebbi Shimon, who permits leading an animal with a stick - certainly holds like his father regarding Muktzeh. But his father may well agree with the Tana Kama, who forbids leading the animal with a stick, not because of Muktzeh (like we thought until now), but because it looks as if he is taking his animal to market to sell.

2)

(a)'Chizra' is a stick that is as sharp as a thorn. Rav Nachman forbids it to be used as a spit-rod on Yom-Tov - because, due to the fact that he did not shape it before Yom-Tov, it is Muktzeh (like the Tana Kama of the previous Beraisa).

(b)Rav Sheishes permits it - like Rebbi Elazar b'Rebbi Shimon.

(c)In ...

1. ... the first Lashon, even Rav Sheshes concedes that a wet Chizra may not be used - because it is not fit to be used as fire-wood (and is therefore Muktzeh even according to Rebbi Shimon).

2. ... the second Lashon (where Rav Nachman concedes that a dry Chizra is permitted) Rav Sheishes permits even a wet one - because it can be used for a large fire.

3)

(a)We finally rule - that a dry Chizra is permitted, but a wet one is not.

(b)We override ...

1. ... this ruling however - on the basis of the accepted ruling (in other places) that the Halachah is like Rebbi Shimon regarding Muktzeh (see Tosfos DH 'v'Hilchesa').

2. ... the stringent ruling (on the previous Daf) with regard to Madurta, Bei'asa, Kedeirah, Purya and Chavita - in view of the accepted ruling that the Halachah is like Rebbi Shimon regarding 'Davar she'Ein Miskaven' ...

(c)... because all the Amora'im who ruled there stringently hold like Rebbi Yehudah both with regard to Muktzeh and 'Davar she'Ein Miskaven' (See Tosfos DH 'Darash'). In fact, those who are stringent with regard to Muktzeh, are all Talmidim of Rav, who rules like Rebbi Yehudah.

4)

(a)Rava Darshened that a woman may not enter a wood-store to fetch a fire-brand (to stoke a fire) - because a fire-brand is designated for fire-wood and not for anything else.

(b)He also Darshened - that a fire-brand that that is designated as a poker on Yom-Tov, is forbidden if it breaks on Yom-Tov ...

(c)... because he holds like Rebbi Yehudah regarding Muktzeh.

5)

(a)Rava instructed his servant to roast him a goose and to throw the intestines to his cat. The intestines ought to have been Muktzeh - seeing as Rava holds like Rebbi Yehudah, according to whom whatever is prepared for a person, is not fit for an animal.

(b)We resolve the problem however - by pointing out that intestines go off from one day to the next, and consequently, they are indeed designated for animals too, already from before Yom-Tov.

6)

(a)Rebbi Eliezer in our Mishnah permits ...

1. ... taking a splinter of wood on Yom-Tov from wood that is lying in one's house, even to pick one's teeth.

2. ... collecting splinters from the courtyard to light a fire.

(b)The Rabanan disagree with Rebbi Eliezer in two points. They forbid ...

1. ... taking wood to pick one's teeth, even it is from the house, and ...

2. ... collecting wood from the Chatzer, even it is to light a fire.

(c)Even though R. Eliezer permits taking the splinter of wood to pick one's teeth even from the courtyard, he uses the term 'from in front of him' (with reference to the house) - because of the Rabanan, who forbid even that, if it is to pick one's teeth (as we just explained).

(d)The Mishnah forbids the production of fire on Yom-Tov - whether it is from wood, stones, earth or water.

7)

(a)Rav Yehudah maintains that there is no 'Tikun Kli' by animal food - meaning that one is permitted to shape a tooth-pick out of things such as straw and bamboo leaves on Shabbos, since they are animal food.

(b)Rav Kahana however, queries him from a Beraisa, which permits ...

1. ... moving Besamim-wood and waving it in front of a sick person, as well as ...

2. ... rolling it in one's hand in order to produce a pleasant aroma on Yom-Tov.

(c)The Tana forbids breaking them for the same purpose however - in case one comes to break them in order to pick one's teeth, which is Tikun Mana d'Oraisa.

8)

(a)Rav Yehudah reconciles his opinion (which permits Tikun Kli by animal food) with this Beraisa, which even speaks about being Chayav Chatas - by establishing it by hard wood, which is not fit for animal food.

(b)The Reisha nevertheless permits rolling them in one's hand - because (after emending the Beraisa), we conclude that it is only the Seifa that is speaking about hard wood, whereas the Reisha is speaking about soft wood, which one is even permitted to break in order to manufacture a tooth-pick, like Rav Yehudah.

9)

(a)We just explained that one may not break hard Besamim-wood to smell, in case one comes to do it to make a tooth-pick. The reason that one is Chayav for breaking the wood for a tooth-pick, and not for breaking it to smell is - because a tooth-pick is a Kli, and one is Chayav for making a Kli, whereas a piece of wood for smelling is not.

(b)Rebbi Zeira quoting Rav Chisda reconciles two other Beraisos in the same way. We explain the Mishnah in Shabbos, which permits breaking open a barrel haphazardly to obtain the dried figs inside it, ignoring the possibility that one may come to make a neat opening, for which he will be Chayav Chatas - by establishing it (initially) according to the Rabanan; whereas the author of the Beraisa which forbids breaking Besamim-wood to smell, is Rebbi Eliezer.

(c)Rav Yehudah used to break off large sticks from pieces of hard wood, despite the fact that the pieces were fit to fashion handles for various tools (which adds to the Kashya - which we just answered - on Rav Yehudah and Rebbi Zeira quoting Rav Chisda, who forbid breaking splinters from hard wood in case one comes to break off tooth-picks.

10)

(a)We answered the above Kashyos by introducing a Machlokes between Rebbi Eliezer and the Rabanan. Rebbi Eliezer holds with regard to someone who breaks a splinter off a large piece of wood to form a tooth-pick ...

1. ... on Shabbos b'Shogeg - that he is Chayav Chatas.

2. ... on Yom-Tov b'Meizid - that he gets Malkus.

(b)According to the Rabanan - in both cases, he only contravenes an Isur d'Rabanan (seeing as he did nothing but break off a piece of wood, without fashioning it).

(c)Rebbi Eliezer, who renders someone Chayav for breaking off a tooth-pick from a piece of wood, issues a decree forbidding breaking it to smell; whereas, the Rabanan, who do not render him Chayav for breaking off a tooth-pick, will not decree. According to them, breaking the wood to bring out the smell is permitted.

11)

(a)Rebbi Eliezer decrees whenever what he is doing could lead to a Chiyuv Chatas. This does not however mean, that he will disagree with the Mishnah which permits breaking a barrel haphazardly to obtain the dried figs inside it (in spite of the fact that one may come to make a neat opening) - because that Mishnah, according to him, speaks by a broken barrel, whose pieces are stuck together with resin. Consequently, one is unlikely to intentionally cut a neat opening into it, and Chazal did not therefore issue a decree there. (See also Tosfos, DH 'Ki Tanya').

12)

(a)Rebbi Shimon permits collecting wood from the courtyard (to use as fuel), even if one piles it into heaps in the process. The Rabanan forbid it - because it looks as if one is gathering the wood for after Yom-Tov.

(b)Rebbi Shimon nevertheless permits it - because, he argues, the pot on the stove is clear evidence that he is collecting the wood for Yom-Tov, and not for afterwards.

(c)Our Mishnah forbids heating tiles (for cooking purposes) on Yom-Tov. Rabah bar bar Chanah gives the reason for this 'Mipnei she'Tzarich l'Badkan' - meaning that they need to be examined for strength, to see whether they can take so much heat, a process that cannot be performed on Yom-Tov (in case the tiles turn out to be not strong enough, and crack from the heat. And should this occur, they will have been heated for nothing.

(d)Others say 'Mipnei she'Tzarich l'Chasman' - which means that the tiles need to be strengthened, in order to become fit for use, and that constitutes 'Tikun Kli'.