1)

(a)The Mishnah forbids moving Tevel, Ma'aser Rishon whose Terumah has not been taken, and Ma'aser Sheni and Hekdesh that have not been redeemed. The Mishnah's ruling regarding Tevel is not obvious - because the Tana is talking about Tevel mi'de'Rabbanan, which we might have thought is not Muktzeh.

(b)An example of 'Tevel mi'de'Rabbanan' is - Tevel that grew in a pot without a hole.

(c)The prohibition pertaining to ...

1. ... Ma'aser Rishon whose Terumah has not been taken is not obvious either. Because based on what we learned in the Reisha - the Seifa is speaking about a Levi who took Ma'aser 'bi'K'ri', and comes to preclude from Abaye's contention ('Hikdimo bi'K'ri Nami Lipater').

2. ... Ma'aser Sheni and Hekdesh that have not been redeemed is not so obvious either, because when the Tana refers to Ma'aser Sheni that has not been redeemed - he means that the owner redeemed it with a coin that has no picture on it (which is Pasul in view of the Pasuk "ve'Tzarta ha'Kesef be'Yadcha"), whereas Hekdesh that has not been redeemed refers to ...

3. ... Hekdesh which the owner redeemed with land, and the Torah writes "ve'Nasan ha'Kesef ve'Kam Lo" (which precludes Karka).

2)

(a)The Tana Kama of the Beraisa permits moving ...

1. ... Chatzav (grass) on Shabbos - because it is eaten by deer.

2. ... mustard-seeds - because they are eaten by doves.

(b)Raban Shimon ben Gamliel - permits moving broken pieces of glass on Shabbos, because ostriches eat them.

(c)Rebbi Nasan thought that, according to Raban Shimon ben Gamliel, detached bundles of vine-branches ought to be permitted too - because elephants eat them.

(d)The latter however, countered Rebbi Nasan's argument - by drawing a distinction between ostriches, which were common, and elephants, which were not.

3)

(a)The problem Rav Ashi has with Ameimar's suggestion that according to Raban Shimon ben Gamliel, one must actually own ostriches in order to be able to move broken pieces of glass is - that in that case, why are detached bundles of vine-branches Muktzeh, seeing as he owns elephants.

(b)He nevertheless permits moving the pieces of glass, because the owner could own ostriches if he wanted to (and, as Rebbi Nasan pointed out, he could own elephants too, if he so wished).

4)

(a)Abaye lists Raban Shimon ben Gamliel, Rebbi Shimon, Rebbi Yishmael and Rebbi Akiva - who all hold the principle 'Kol Yisrael B'nei Melachim Hem'.

(b)Raban Shimon ben Gamliel just said it - when he permitted anyone to move broken pieces of glass on Shabbos, because he could own ostriches if he wanted (even though it is only aristocrats who actually own them).

(c)Rebbi Shimon says it in the Mishnah in 've'Eilu Kesharim, where he permits an ordinary person to anoint a wound with rose-oil, since nobody is to know that he is doing so because of the wound. Perhaps he is anointing himself with rose-oil as a perfume (even though it was a practice that was generally confined to princes).

(d)The Beraisa discusses a case where a debtor, who is unable to repay a debt, is wearing an expensive coat worth a hundred Manah. According to the Tana Kama - we force him to sell his coat and use the proceeds to purchase a cheap coat, in accordance with his standing, and use the difference to pay off his debt.

(e)Rebbi Yishmael and Rebbi Akiva say - 'Kol Yisrael B'nei Melachim Hem', and if the debtor wants to wear an expensive coat (even though it is above his status), then he has the right to do so.

5)

(a)One is allowed to move on Shabbos, bundles of straw, wood and Zeradim (sorb-bush), which are generally designated for firewood - only if one prepared them as animal fodder before Shabbos.

(b)Raban Shimon ben Gamliel - forbids bundles that need two hands to move them, even if they have been prepared (because of Tircha Yeseirah [excessive bother]).

6)

(a)Savory, hyssop, and pennyroyal plants follow the same pattern as the bundles of straw ... that we just discussed. One is allowed to cut them into small pieces on Shabbos - as long as one cuts with one's hands, without using a cutting implement.

(b)According to Rebbi Yehudah, one is permitted to roll a few at a time with the tips of one's fingers (but not with an implement), though not in the palm of the hand. The Chachamim - who forbid rolling a lot even in one's hand, are more stringent than Rebbi Yehudah, because of Tircha Yeseirah.

(c)The Tana - incorporates mint, the rue and 'Chashi' (Kurnis) plants and all other kinds of spices in the previous ruling.

(d)We refute Rav Yehudah's suggestion that 'Kurnis' is simply the 'Kurnisa' plant - on the basis of an announcement that someone made that he had Kurnis for sale, and who was subsequently found to be selling Chashi (and not Kurnisa).

7)

(a)One may move raw, salted meat on Shabbos, and even unsalted meat, according to Rav Huna. Rav Chisda - forbids the latter, because it is not fit to eat.

(b)We reconcile the above ruling with the fact that Rav Huna was a Talmid of Rav, who is stringent with regard to Muktzeh, like Rebbi Yehudah - by confining Rav's opinion to eating, but regarding moving, he holds like Rebbi Shimon.

(c)When Rav Yitzchak bar Ami arrived Rav Chisda's house - he found him moving a Shechted goose from the sun to the shade (to avoid a financial loss).

(d)This does not contradict his current ruling concerning raw meat - because goose-meat, which is tender, is fit to be eaten raw.

8)

(a)The Beraisa permits moving raw salted fish on Shabbos, but forbids raw, unsalted fish, because it is not yet fit for human consumption. It is not permitted because dogs can eat it - since whatever is fit for human consumption, one does not designate for one's animals.

(b)On the other hand, the Tana permits raw meat even if it is unsalted - because then one tends to designate it for Chayos (see Maharsha).

(c)Another Beraisa permits bones because they are fit to feed one's dogs, and meat that has gone off (that is equivalent to raw, unsalted meat) because it is fit to feed wild animals. What does the Tana Kama say about water that has been left uncovered, which is not Muktzeh - because it is fit to feed to cats.

(d)Raban Shimon ben Gamliel disagrees - because, due the danger that someone may drink it, it must be dispensed with immediately.

9)

(a)The Chidush of the Mishnah, which permits overturning a basket on Shabbos for the chicks to hop on and off - is that a vessel may be moved even if one intend to use it for something that is itself Muktzeh (see also, Sugya on 43b).

(b)One may return a rebellious hen to its coop (not by carrying it but) - by pushing it until it returns on its own volition.

(c)Our Mishnah is more lenient with animals than with chickens in this regard, inasmuch as Diduy (holding them by the neck and body and moving them along) is permitted, whereas by a chicken that is forbidden ...

(d)... because a chicken counters that, Abaye explains in the Sugya, by sticking its claws into the ground and refusing to budge; in which case, one ends up actually carrying it.

(e)The Tana of our Mishnah permits a woman to be Medadeh her son to encourage him to walk. Rebbi Yehudah qualifies this - by establishing it where her son actually responds by moving his feet. She is not permitted to drag him along, as that constitutes carrying.

10)

(a)Rav Yehudah Amar Rav permits placing cushions underneath an animal that has fallen into a deep pool of water, to enable it to climb out. To reconcile this with the Beraisa, which permits only feeding it where it is, but no more - we establish Rav in a case where it is not possible to feed it in its place.

(b)The intrinsic problem with Rav Yehudah Amar Rav is - that placing a cushion underneath an animal constitutes 'Mevatel K'li Meheichano', which we learned in 'Bameh Madlikin' is Asur.

(c)And we answer - that seeing as 'Mevatel K'li me'Hechano' is only mi'de'Rabbanan, 'Tzar Ba'alei Chayim', which is d'Oraysa, overrides it.

11)

(a)Our Mishnah, which permits pushing a chicken on Shabbos, supports a Beraisa - which permits Diduy with regard to animals, Chayos and other birds (such as geese) in the Chatzer, but only Dichuy regarding a chicken.

(b)The Tana does not permit Medidah of animals ... in the Reshus ha'Rabim - in case one comes to actually pick it up in the process.

(c)A woman is nevertheless permitted to make Medidah even in the Reshus ha'Rabim - because even assuming that she does pick up the child, she will nor be Chayav, since even the Rabbanan who argue with Rebbi Nasan's principle 'Chai Nosei es Atzmo', concede to him in the case of a human.

(d)And we reconcile the Beraisa, which permits even the Diduy of birds in a courtyard on Shabbos, with the Beraisa, which permits only pushing them, but not Diduy - by establishing the former by other birds, and the latter, by chickens.

(e)Someone who Shechts a hen, says Abaye - should either push it down so that it bends its legs, or lift it from the ground. Otherwise, it is likely to press its claws into the ground, and move during the Shechitah, causing the Shochet to make Ikur Simanim (pulling out the Simanim instead of cutting them).

12)

(a)The Mishnah forbids 'Meyaldin' with regard to an animal that gives birth on Yom-Tov, but permits 'Mesa'adin'. The former is forbidden - because of Tircha Yeseirah.

(b)In the case of a woman giving birth however - that Mishnah permits even Meyaldin.

(c)Besides calling a midwife even from another town, the Tana Kama permits tying the umbilical cord on Shabbos. Rebbi Yossi goes even further - in that he permits severing it, too.

(d)The Tana permits doing whatever is necessary for the Milah on Shabbos.

13)

(a)Rav Yehudah explains 'Me'sa'adin' to mean holding the baby when it emerges, to prevent it from falling to the ground. According to Rav Nachman - it means pressing the mother's stomach behind the womb to help the baby to emerge.

(b)We support Rav Yehudah with a Beraisa, which permits besides holding the baby when it emerges - blowing in its nostrils to clear its nasal passage, and placing its mothers teat into its mouth for it to drink..

(c)Raban Shimon ben Gamliel attested that 'Merachamin Hayinu al Beheimah Tehorah be'Yom-Tov'. One of the things this comprises, says Abaye, is placing a grain of salt in the mother's womb - to remind the mother of the pains of pregnancy, so that it should have pity on the baby (in the event that it distances itself from it).

(d)The other thing is - to sprinkle some Mei-Shilya on the baby, so that the mother will smell its own smell on the baby and take pity on it.

(e)He not extend this Heter to a Behemah Temei'ah - because it tends not to reject its baby, and if it does, there is nothing one can do to induce it to have pity on it.

14)

(a)In spite of having taught us Mesa'adin, Meyaldin ve'Korei Lah Chachamah, the Tana adds 'u'Mechalelin Alehah es ha'Shabbos' to include when he - to permit her friend to kindle a light on her behalf and to bring her oil (even via a Reshus ha'Rabim).

(b)The Tana of the Beraisa requires her to bring the oil - in her hands (but not in a K'li), in order to avoid transgressing min ha'Torah (where it can be easily avoided).

(c)If she is unable to bring sufficient oil ...

1. ... in her hands - then she should bring it in her hair.

2. ... in her hair - then she may even bring it in a K'li.

(d)The Heter of kindling a light for a Yoledes not obvious - because the Tana is speaking about a blind women.

(e)And the reason that it is permitted is - so that if the Yoledes (who is considered in life-danger) sees that people are doing whatever they can for her, it puts her mind at ease.

15)

(a)The problem with allowing the friend to bring the oil in her hair is - that one appears to be substituting one Isur (carrying) for another (squeezing [Sechitah], which is a Toldah of Dash).

(b)Rabah and Rav Yosef both answer that there is no prohibition of Sechitah in the hair - because hair is hard and does not absorb.

(c)Even assuming that hair is subject to Sechitah, Rav Ashi answers - that the Tana is talking about carrying the oil (not without a contained, but) in a jar with the hair wrapped round it.

(d)The advantage of carrying the jar of oil in that way is - that it constitutes a Shinuy, in which case one avoids a Chilul Shabbos d'Oraysa (as we explained earlier).