Explanation #1: Rashi explains to take one of the unfinished balls of clay and to punch his fist into it to form a lamp, where he has manufactured a vessel.

Question #1: In that case, it is obviously forbidden, since even if he does not make a complete vessel, it is nevertheless forbidden to start it?

Question #2: Furthermore, why does the Gemara explain that it it becomes subject to Tum'ah from the time that he finishes the Melachah, seeing as it then becomes a vessel?

Question #2 (cont.): But since it is before it is baked (See Hagahos ve'Tziyunim), it falls under the category of 'Kli Adamah', which are not subject to Tum'ah?

Explanation #2: One therefore needs to explain 'Ein Pochsin es ha'Ner' with reference to the custom of placing straw or something else into the air-space before baking it, in order to preserve it during the baking, to prevent the walls from caving in and blocking it. Then after baking it slightly, one removes the straw.

Explanation #2 (cont.): And it is in connection with that (removal) that the Gemara says 'Ein Pochsin es ha'Ner'.

Explanation #2 (cont.): And since after removing the straw (or whatever one placed inside it), one returns the vessel to the oven in order to strengthen it well, the Gemara asks who the author of the Gemara is who holds that breaking the lamp makes it a vessel?

Explanation #2 (cont.): And it answers 'that it is Rebbi Meir, who says that it becomes subject to Tum'ah as soon as one removes the straw, even one has not yet returned it to the oven ...

Explanation #2 (cont.): From which we see that breaking the lamp is considered completing the vessel.

Explanation #2 (concl.): Whereas Rebbi Yehoshua says 'After he has strengthened it in the furnace' - meaning that it is not a vessel until one returns it to the oven in order to strengthen it. According to him therefore, breaking it is permitted.

Explanation #1: Rashi explains 'dishes of townspeople', who are not particular about nice Keilim, and as soon as the earthenware K'li has been shaped, they eat from it, without waiting for it to be carved out and hardened by fire.

Explanation #1 (cont.): They are Tahor be'Ohel ha'Meis, seeing as they do not possess a cavity, and it has to be 'an open vessel' (with a cavity).

Explanation #1 (concl.): But they Tamei be'Masa ha'Zav, since a Zav is Metamei earthenware vessels via Heset (i.e. Masa) ...

Source: As we learn from "K'li Cheres asher Yiga bo" - What is considered touching that incorporates the entire K'li? This is Heset, which does not require an inside.

Question: Since they do not possess an inside, how can they be Metamei be'Heset"? Do we not say that 'Whatever is not subject to touching, is not subject to Heset either'?

Explanation #2: Rabeinu Tam therefore explains that the vessels of townspeople have an inside, only they are covered on top, and stand to be opened, whereas those of the villagers, they tend not to be particular about them and eat on them as they are.

Explanation #2 (cont.): And they are Tahor be'Ohel ha'Meis, since a vessel that is sealed shut is Tahor be'Ohel ha'Meis.

Explanation #2 (cont.): They are however, Tamei be'Heset, seeing as they stand to be opened, as the Gemara says in Gitin (Daf 61:) in connection with a sealed lid 'Perhaps his wife who is a Nidah will move them'.

Conclusion: And the Gemara also says in Nidah (Daf 5:) 'A vessel that has a sealed lid is saved from Tum'ah via the Ohel of a dead person but is not saved from the Din of 'me'Eis le'Eis she'be'Nidah'.

Explanation #1: Rashi explains 'to mix and to smear it. Seeing as it is not something that is normally mixed.

Question: We say in Shabbos (Daf 18. & 18b) that by even just adding water on to the ashes, one is Chayav because of mixing?

Question (cont.): Because the Gemara says there that 'If one person places the ashes and another, the water, the latter is Chayav?

Explanation #2: When the Gemara says here 'Kitma Shari', what it means here is - that in order to stop up the cracks of the oven, to prevent the heat from escaping, one is permitted to use ashes that are dry, without adding any water at all to them.

Explanation #3: Alternatively, it means that if one mixed them (with water) on Erev Yom-Tov, one may paste them without mixing them.

Clarification: Because it is the way that one builds. And that is the reason of all the cases.

Question: How are we permitted to arrange a table that has not legs on top of its benches, since we first place the benches and then place the table on them?

Answer: It is permitted since it has no walls. And all the current cases speak when there are walls at the side that reach the ground.

Question: The Gemara says in Shabbos (Daf 36: & 37.) that one is permitted to return a pot on to the top of the oven; and the Gemara there says there (Daf 38:) that those who permit it, permit it even on Shabbos?

Answer: All the current cases are only forbidden where one arranges the top and the walls, whereas if one only places the top and not the walls, it is permitted ...

Answer (cont.): And the case there regarding the oven speaks where the walls were there already.

Precedent: And that is also how Rabeinu Chananel explains in the case of the 'egg' - where one places eggs on either side and one on top, with the fire in the space between them.

Refuted Explanation: And not like Rashi, who establishes it by eggs that one arranges on top of a grill ...

Refutation: Because since there are no walls, it does not resemble building.

Conclusion: It therefore seems like Tosfos explained. (continued on next page).