1)

(a)The Beraisa permits one to move a mortar on Shabbos - together with the garlic that is inside it (but not to sit on, if it is empty).

(b)Rabah (who holds that a 'Davar she'Melachto le'Isur, le'Tzorech Gufo Mutar') establishes the author of this Beraisa as Rebbi Nechemyah, who restricts moving even a K'li she'Melachto le'Heter to moving it for the function for which it is made - but not for any other purpose.

(c)Initially, Rabah does the same with the Beraisa, which forbids moving a large chopping-board ('Ali', which is used for things such as grain and wood, which one used to chop meat on Yom-Tov). When he says 've'Shavin ... she'Asur Letaltelo' - he means that even Beis Hillel, who permit chopping meat in honor of Simchas Yom-tov, will agree that after that, the board may not be moved.

2)

(a)Rabah changed his mind however, when he heard Rav's ruling, cited by Rav Chin'na bar Shalmaya - declaring 'Sichi, Zairi and Mezori' (vessels used for painting or according to others, for weaving) Muktzeh, even according to the Rabbanan of Rebbi Nechemyah ...

(b)... because one tends to preclude them from any other use, to prevent them from becoming dirty or bent ('Keivan de'Kapid, Meyached Lahem Makom').

(c)By the same token, Rabah concludes - the Tana forbids moving a large chopping-board (and it seems, even the mortar, too) even according to the Rabbanan, because the owner tends to be fussy about using them for anything else for the same reason).

3)

(a)Rebbi Chiya bar Aba Amar Rebbi Yochanan establishes 'Kurnas' in our Mishnah, even with regard to a hammer used by goldsmiths - like the opinion of Rabah (which we just discussed).

(b)His reason is - because (even though, on the one hand, the goldsmith is fussy about his hammer remaining smooth [to flatten the gold plates], on the other) all he needs to do to keep it smooth is to bang it on the anvil from time to time.

(c)Rav Sh'man bar Aba Amar Rebbi Yochanan even establishes our Mishnah by a spicer's hammer. Rebbi Chiya bar Aba Amar Rebbi Yochanan disputes that however. in his opinion - the owner will definitely not allow his hammer to used for anything else.

4)

(a)The Tana Kama of the Beraisa, permits pulling out a fig on Shabbos, from the straw in which one placed it to ripen, or a cake which is still lying in the ashes from before Shabbos - provided part of it is protruding, so that it is not necessary to move the straw or the ashes.

(b)Rebbi Elazar ben Tadai is more lenient than the Tana Kama - permitting even pulling withdrawing it by piercing it with a spindle or with a sharp implement ...

(c)... because he permits 'Tiltul min ha'Tzad' (moving Muktzeh 'ke'le'Achar Yad') provided it is in order obtain what is permitted, and not for the sake of the Muktzeh,

(d)When Rav Nachman permits removing a fig from the ground 'mi'Lema'alah Lematah', but not 'mi'Matah Lema'alah', he means - that it is permitted if it is the thick end that is protruding, but not if it is the thin end (since one is then bound to move the earth).

(e)We reconcile this with his own ruling like Rebbi Elazar ben Tadai - by stating that he retracted from his initial ruling.

5)

(a)In reply to Rava b'rei de'Rabah's She'eilah concerning the status of a needle missing the eye or the point, Rav Yosef cites our Mishnah permitting taking a needle to remove a splinter - a proof that it is permitted, since what difference does it make to the splinter whether the needle has an eye or not.

(b)Abaye reconciles Rav Yosef's ruling with the Mishnah in Kelim 'Machat she'Nital Chararah O Uktzah, Tehorah' - by differentiating between Tum'ah (where a K'li is only called a K'li if it is still fit to be used for its original purpose) and Shabbos (which retains its status as long as it is still fit to be used).

6)

(a)Rava disagrees with Abaye. In his opinion, the Kashya from the Mishnah in Kelim is fully justified, and once a K'li is not considered a K'li regarding Tum'ah, it is not considered a K'li regarding Shabbos either (not like Rav Yosef).

(b)We query Rava however, from a Beraisa which discusses a needle with a hole or without one, where the Tana rules - that both may be moved on Shabbos, but that only one with an eye is subject to Tum'ah.

(c)Abaye reconciles Rava with the Beraisa, by establishing the broken needle in ...

1. ... the Beraisa - by one that is still in the process of being manufactured ('Golmei Kelim'), and which is not yet completed as far as the Din Tum'ah is concerned, but is nevertheless considered a K'li regarding Shabbos, since the owner sometimes changes his mind, and decides to use it without the eye.

2. ... Rava's case - with reference to a needle that broke, which is not even a K'li regarding Shabbos, since the owner tends to throw it away.

7)

(a)Rav Sheshes permits 'Asuvi Yenuka' - shaping the baby's limbs immediately after it is born.

(b)Rav Nachman prohibits it - because it resembles 'Tikun Manah' (completing a K'li [a branch of Makeh ba'Patish]).

(c)In similar vein, argues Rav Nachman, Chazal forbade Apiktozen (drinking beverages to make oneself vomit on Shabbos), even when this is not done as a cure, but in order to be able to eat more on Shabbos. This too, is Asur because it resembles Tikun Manah.

(d)Rav Sheishes refutes Rav Nachman's proof argues Rav Sheishes, on the basis of the fact - that Apiktozen is not a normal practice (which is why Chazal forbade it), whereas Asuvei Yenuka is (in which case it is no different than feeding the baby).

8)

(a)Rav Sheishes proves from our Mishnah ('Machat shel Yad ... ') - that, if one is permitted to remove a splinter (which is also similar to Tikun Manah), then why should Asuvei Yenuka not also be permitted?

(b)Rav Nachman counters - that whereas a splinter is not part of the person, and all one is doing is removing something external from him (which is not a Tikun in the actual person), Asuvei Yenuka is a Tikun in the baby itself.

9)

(a)Our Mishnah rules that a cane used to stir oil is ...

1. ... subject to Tum'ah - only if it has a 'knot' at the top.

2. ... permitted to move on Shabbos - even if it does not.

(b)The problem with the Tana's ruling declaring the cane Tamei if it has a 'knot' at the top is - that seeing as it a wooden vessel which is not a receptacle and which (not being comparable to sack [which can be carried both empty and full], is not subject to Tum'ah.

(c)The Beraisa in the name of Rebbi Nechemyah answers this question - by describing the knotted cane as a receptacle, which whilst stirring the olives, is sometimes used to gauge from the oil that is contained in the hollow of the knot, whether the olives are ready to press or not.

10)

(a)Rebbi Yossi lists both a large commercial saw and the peg of a plow (a coulter) as being Muktzeh (despite the fact that they are vessels) - because they have no use other what they are made for. Consequently, the owner tends to designate them for that use only, and they fall under the category of 'Muktzeh Machmas Chesaron Kis'.

(b)Rav Nachman compares a copper laundry-man's sieve, and Abaye a leather-maker's knife, a butcher's knife and an adz - to the peg of a plow.

(c)According to another Beraisa, Chazal initially permitted only three vessels to be taken and used on Shabbos - a knife to cut cakes of figs, a large ladle to draw the scum from the pot and a regular table-knife.

(d)They made concession upon concession however, until finally - they permitted everything except for the three exceptions listed by Rebbi Yossi in our Mishnah.

11)

(a)The Beraisa states that Chazal made four independent concessions - adding another concession each time they saw how seriously the people took the previous one.

(b)According to Abaye, first they permitted a K'li she'Melachto le'Heter le'Tzorech Gufo, then a K'li she'Melachto le'Heter le'Tzorech Mekomo - and then a Davar she'Melachto li'Isur le'Tzorech Gufo, but with only one hand.

(c)Their final concession was - all of the above, even with two hands.

(d)Rava query Abaye's explanation - in that 'Hitiru' implies Tzorech Mekomo no less than Tzorech Gufo.

(e)Rava therefore lists the first two of Abaye as one - and the second one as 'from the sun to the shade (i.e. even when one moves the article in order to protect it. Then they permitted ...

1. ... 'Davar she'Melachto le'Isar both le'Tzorech Gufo and le'Tzorech Mekomo (but not from the sun to the shade). And finally ...

2. ... even two people moving it together.

12)

(a)Abaye queries Rava from the Beraisos (which we cited on the previous Amud) forbidding moving a mortar and a large chopping board, respectively. Abaye establishes them - where he needs the place (but not the actual object), and Rava - where he does not need it all, and merely wishes to move it from the sun to the shade.

(b)The Beis-Din that issued the decree forbidding all vessels except for the three listed by Rebbi Yossi - was that of Nechemyah ben Chachalyah ...

(c)... when he saw the people going about their everyday business on Shabbos as if it was a weekday. (pressing grapes and transporting piles of corn on donkeys).

(d)'Kanin' (a Mishnah in Menachos), 'Maklos' (a Mishnah in Pesachim), 'G'lustera' (a Mishnah in Kelim) and 'Meduchah' (the Beraisa cited earlier) - are all Mishnos or Beraisos which are stringent regarding Muktzeh even regarding Tzorech Gufo), and which Rebbi Elazar establishes before the Chachamim permitted Kelim.