1)

(a)Rebbi Aba ... Amar Rav rules that if a bird flies into one's coat on Shabbos, and becomes trapped there, he is not obligated to set it free.

(b)Rav Nachman bar Yitzchak queries this from the Lashon 'Patur' in our Mishnah (in connection with Shimon, who remains seated after Reuven stands up). If he was not even Chayav mi'de'Rabbanan to stand up, then why does our Mishnah use the word 'Patur' - which generally implies an Isur de'Rabbanan.

(c)We answer that Patur in our Mishnah must mean 'Patur u'Mutar' (Lechatchilah). And we prove it from the Seifa - which compare it to someone who closes the door of his house, and then discovers a deer trapped in the house (and it is obvious that there, he is under no obligation to open the door and set the deer free).

(d)In the second Lashon, Rav Nachman bar Yitzchak begins by assuming that 'Patur' means Patur u'Mutar. He counters the suggestion that it means Patur Aval Asur (like it usually does) - by citing the same Mashal as he did in the first Lashon ('Ha le'Mah Zeh Domeh ... ').

2)

(a)Shmuel lists three cases in Hilchos Shabbos where Patur means Patur u'Mutar. One of them is our case. Another is 'Meifis Mursa', which is ...

1. ... Patur u'Mutar - if one's intention is to remove the pus, but ...

2. ... Chayav Chatas - if he means to make an opening.

(b)We prove from a Mishnah in 'Kol ha'Kelim' that 'Patur' means Patur u'Mutar Lechatchilah - from the Mishnah (in 'Kol ha'Kelim') which permits picking up a hand-needle to remove a splinter (which, like a boil with pus, is permitted) clearly because one's intention is (not to make an opening, but) to remove the splinter).

(c)The third case of Patur u'Mutar - is that of someone who traps a snake on Shabbos', which the Tana permits as long as his intention is to stop it from biting.

(d)Here too, the Tana must mean Patur u'Mutar - since the Mishnah in 'Kol Kisvei' permits overturning a dish to cover (besides a lamp, to prevent it from setting fire to the beams and to cover a baby's mess) - to cover a scorpion, to prevent it from biting one.

3)

(a)Our Mishnah discusses the eight Sheratzim, which are subject to Tzeidah and wounding (drawing blood) on Shabbos. Four of them constitute the weasel, the mouse, the ferret and the hedgehog. The other four - are the hedgehog, the chameleon, the lizard and the snail.

(b)For all other Sheratzim one is ...

1. ... Patur regarding wounding ...

2. ... but Chayav regarding Tzeidah - provided he needs them.

(c)The eight Sheratzim differ from other Sheratzim as regards wounding - inasmuch as one is Chayav even S'tam (since they have skin).

(d)Besides possibly being Chayav because of Shochet, someone who creates a wound on Shabbos is Chayav - because the blood gathers inside, making it a Toldah of dyeing.

4)

(a)Shmuel establishes the author of our Mishnah as Rebbi Yochanan ben Nuri, who says in the Mishnah in Chulin - that all eight Sheratzim (as opposed to other Sheratzim) have skin (which is not Metamei like their flesh).

(b)The Rabbanan say (bearing in mind that "Eileh ha'Temei'im Lachem" is written in the second Pasuk there) - that only the latter four have skin, but not the former, whose skin is Metamei bi'k'Adashah, like their flesh (in which case, they ought not to be subject to wounding either).

(c)Rabah bar Rav Huna establishes our Mishnah even like the Rabbanan - who only do not consider the skin of the former four to be skin, because the Pasuk precludes them (via the word "Eileh"), but as far as Shabbos is concerned, they agree with Rebbi Yochanan ben Nuri.

5)

(a)We query Rabah bar Rav Huna's interpretation of the Rabbanan (regarding Shabbos) from a Beraisa, where the Chachamim say 'Ein Or Ela le'Mah she'Manu Chachamim'. The problem with ...

1. ... this statement as it stands is - that the Tana ought to have said the opposite ('Ein Or le'Mah sha'Manu Chachamim'), since 'Oroseihen ki'Besaran' (with rerference to the four Sheratzim listed by them) means that they have no skin.

2. ... Abaye's amendment 'Ein Or Chaluk mi'Basar Ela le'Mah she'Lo Manu Chachamim' is - that one cannot just turn 'she'Manu Chachamim' into 'she'Lo Manu Chachachamim', as Rava points out.

(b)Rava therefore amends the Beraisa to read 'Ein Or Metamei ke'Basar Ela le'Mah she'Manu Chachamim', from which we can extrapolate that in the opinion of Rebbi Yochanan ben Nuri - even other four four are Metamei too like their flesh.

(c)The problem with this explanation is - that Rebbi Yochanan ben Nuri said 'Shemoneh Sheratzim Yesh Lahem Oros' (exactly the opposite of Rava's inference).

(d)Rav Ada bar Masna therefore amends the Beraisa and resolves the problem (regarding the Chachamim's opinion in connection with Shabbos at one and the same time) - to read 'le'Inyan Tum'ah Ein Or le'Mah she'Manu Chachamim' (but not in connection with Shabbos).

6)

(a)And we query Rabah bar Rav Huna from another Beraisa, which discusses wounding the eight Sheratzim on Shabbos, where Rebbi Yochanan ben Nuri states that they have no skin. The Tana Kama declares Chayav someone who ...

1. ... traps one of them.

2. ... bruises one of the four not listed by the Chachamim.

(b)To answer the Kashya, Rav Ashi establishes the Tana Kama as Rebbi Yehudah, who, in the Mishnah in Chulin - compares the skin of a lizard to that of a weasel ...

(c)... which he learns from "Eileh ha'Temei'im Lachem", incorporating the hedgehog, the chameleon and the snail (which explains why he does not differentiate between Tum'ah and Shabbos).

(d)The Chachamim, on the other hand - view "Eileh ha'Temei'im Lachem" as a 'Gezeiras Hakasuv', exempting the four latter Sheratzim from Tum'ah, but not from the Din of Chovel on Shabbos.

7)

(a)Having established the Chachamim in the Beraisa (currently under discussion) as Rebbi Yehudah creates the Kashya why, in the Reisha of the current Beraisa, the Tana says 'ha'Chovel Bahen Chayav, Divrei Raban Yochanan ben Nuri'? Why does he not say 'Divrei Raban Yochanan ben Nuri u'Machlekuso'?

(b)And we answer - by amending the Beraisa to 'Divrei Raban Yochanan ben Nuri u'Machlekuso'.

(c)When Levi asked Rebbi about bruises, he quoted the Pasuk in Yirmiyah "ha'Yahafoch Kushi Oro, ve'Namer Chabarburasov" - which hints that real bruises do not go away (like a black man's skin), in which case one is Chayav for creating one on Shabbos.

(d)He rejected the simple interpretation of the words - because then the Torah ought to have said 've'Namer G'vanav" (meaning 'its colored spots).

8)

(a)We infer from our Mishnah, which declares Patur someone who wounds a Sheretz - that he would be Chayav if he killed it.

(b)Rebbi Yirmiyah establishes this like Rebbi Eliezer, who rules in a Beraisa - that somebody who kills a louse on Shabbos is Chayav as if he had killed a camel.

(c)Rav Yosef queries Rebbi Yirmiyah - in that the Rabbanan only argue about lice, which do not reproduce, but with regard to other Sheratzim.

9)

(a)Both Rebbi Eliezer and the Rabbanan, we conclude, learn their respective opinions from rams - who were Shechted for the rams-skins that were placed on top of the Mishkan.

(b)Rebbi Eliezer learns from their the Chiyuv of any creature that is subject to Netilas Neshamah; whereas the Rabbanan restrict it to creatures that are able to procreate like rams.

10)

(a)We reconcile the statement that lice do not reproduce, with Mar's statement that Hash-m feeds all creatures 'from Karnei Re'eimim until Beitzei Kinim' (suggesting that lice do reproduce), and with the Beraisa 'Tefuyei and Beitzei Kinim' - by translating 'Beitzei Kinim' (not as lice-eggs, but) as a specific species of louse.

(b)Bearing in mind that fleas reproduce, the problem with the Beraisa, where Rebbi Yehoshua disagrees with Rebbi Eliezer, and rules that one is Patur for trapping a flea is - that it seems to clash with what we just learned that the Rabbanan agree with Rebbi Eliezer regarding Sheratzim that reproduce.

(c)And we solve the problem - by confining the previous statement to killing, but not to trapping ...

(d)... where Rebbi Eliezer holds Chayav, whereas Rebbi Yehoshua holds Patur (see Tosfos DH 'ha'Tzad') because fleas are not a species that is normally trapped.

11)

(a)Rav Yehudah Amar Rav establishes our Mishnah, which rules that someone who traps Sheratzim which are not needed, is Patur - like Rebbi Shimon, who holds 'Melachah she'Einah Tzerichah le'Gufah, Patur'.

(b)Some cite Rav Yehudah Amar Rav in connection with the Beraisa, which rules that someone who squeezes pus from a boil with the sole intention of extracting the pus, is Patur. The third case (a Mishnah in Iduyos) with which we associate Rav Yehudah Amar Rav's statement is - 'ha'Tzad Nachash be'Shabbos, Im Mis'asek Bo she'Lo Yishchenu, Patur'.

12)

(a)Shmuel declares someone who removes a trapped fish from the sea - Chayav for Netilas Neshamah, from the moment it turns dry.

(b)Rebbi Yossi bar Avin qualifies this to 'between its fins'; whereas Rav Ashi interprets 'dry' to mean - that area the size of a Sela (coin) in the vicinity of its fins, turns dry. He explanins that 'dry' will refer even if slime comes away with one's finger, when one touches it between its fins.

13)

(a)Mar bar Hamduri says in the name of Shmuel that someone who places his hand in the womb of an animal and moves a fetus - is Chayav.

(b)To explain the Chiyuv, Mar bar Hamduri cites Rav Sheishes, who rules - that someone who picks hops that are growing on a bush is Chayav for detaching from its source something that is growing (a Toldah of Kotzer [and it is for the same reason that one is Chayav for removing the fish from the sea, its source of growth]).

(c)Likewise, one is Chayav for detaching a mushroom from its place of growth on a barrel, despite the fact that one is Patur for plucking a plant from a plant-pot that has no hole in it (for which one is Patur, because it is not attached to the ground, from which it normally nurtures), because a mushroom does not grow from the ground, but from the air.