(Mishnah): And one who destroys.

This is only if it is for a need (in order to build).

(R. Chama bar Ukva citing Reish Lakish): One who weaves a wicker basket is liable for building.

(R. Ila citing citing Reish Lakish): One who blows [and makes] a glass Kli is liable for building.

(Rabanan of Kisarin citing citing Reish Lakish): There are matters that are far (their actions are very different) and close (they are liable for the same Melachah), and there are matters that are close (their actions are similar) and far close (they are liable for different Melachos);

One who weaves a wicker basket, one who blows a glass Kli, and one who makes a Kli in a mold, all of them are [liable] due to building;

One who selects, winnows, or sifts, all of them are [liable] due to removing waste. Each one is liable by itself.

Question: Why wasn't passing [from Reshus ha'Yachid to Reshus ha'Yachid and Reshus ha'Rabim is in the middle,] taught with [Avos Melachos]?

Answer #1 (R. Simon citing R. Yehoshua ben Levi) it is due to the argument of R. Akiva and Chachamim (our Tana did not teach matters that Tana'im argue about).

(R. Chizkiyah citing R. Yehudah ben Levi citing R. Yehoshua ben Levi citing Rebbi): Passing is an additional Melachah.

[Repeat of previous] question: Why wasn't it taught with [the other Avos Melachos]?

Answer #2: All [other] Melachos one person can do them. This requires two.

Answer #3: All [other] Melachos have Toldos. This has no Toldos.

(Mishnah): They said another great general rule of Shabbos:

If an item is proper to store away, and people [normally] save [an amount] like this and one was Motzi it on Shabbos, he is Chayav Chatas for it;

If an item is not proper to save, and people do not save like this, and one was Motzi it on Shabbos, only one who saves it is liable.

(Gemara) Opinion #1 (Rav Huna citing R. Elazar): ["Is proper to store away''] was said [to exclude] idolatry.

Opinion #2 (R. Yochanan): It was said [to exclude] Isurei Hana'ah.

Opinion #3 (Rav Chisda): It was said for Shi'urim (to exclude less than a Shi'ur).

Some teach [in the Reisha] "Chayav Chatas'', and some teach "any amount'';

The one who said Chayav Chatas, this supports Rav Chisda ("it is proper to store away'' means that it is a Shi'ur, therefore he is Chayav Chatas);

The one who said any amount, this supports R. Elazar and R. Yochanan (it discusses one who stored it, therefore he is liable for any amount. The Seifa discusses idolatry or other Isurei Hana'ah.)

(Rabanan of Kisarin citing R. Yosi bar Chanina): [The Seifa discusses] something like a tuft prepared for [absorbing blood] when she is Nidah.

(Mishnah): If one was Motzi [any of the following, he is liable] - enough Teven (hard straw that remains in the ground when harvesting) to fill a cow's mouth, a camel's mouth full of Etzah (straw of legumes), a lamb's mouth full of Amir (Kash, soft straw that is harvested with the grain), a kid's mouth full of grass, a k'Grogeres of moist leaves of garlic and onions (people eat them), or a kid's mouth of them if they are dry.

[These] do not join with each other because the Shi'urim are different.

If one was Motzi k'Grogeres of [human] food, he is liable. Different foods join with each other because they have the same Shi'ur.

Shells, pits, stems, bran and coarse bran do not help comprise the Shi'ur;

R. Yehudah says, shells of lentils that are cooked with the lentils join.

(Gemara - R. Yonah and R. Yosi Geliliya citing R. Yosi ben Chaninah): A stringent matter joins with a light matter, but a light matter does not join with a stringent matter. Grass joins with Teven, but Teven does not join with grass.

(Mishnah): Beged (fabric) and Sak (sackcloth, made out of goat's hair), Sak and hide, hide and matting join with each other;

R. Shimon says, it is because [for all of them, a Tefach] is proper to be Metamei Moshav (if one made a seat from it).

Question (R. Yirmeyah): Granted, they join for Moshav, for they are the same for Moshav [their Shi'ur is a square] Tefach. What is the source [that here they join] for Hotza'ah?

Answer (R. Ze'ira, to R. Mana): They are the same for burning (their Shi'ur is enough to cook a light egg).

Objection (R. Mana): We ask about Hotza'ah, and you say [they are the same for] burning?!

Answer (R. Lazar bar Yosi, to R. Yosi): They are the same for burning. (He gave the same answer to R. Yirmeyah's question as R. Ze'ira did.)

Objection (R. Yosi): [If so, the Tana] should teach [that they join to the Shi'ur to cook] a light egg!

Answer (R. Chananyah): (Joining does not depend on a smaller Shi'ur, rather, on importance.) Meat (which is more important) joins with bread, but bread does not join with meat. Grass (which is more important) joins with Teven, but Teven does not join with grass. (We explained this like MEICHAL HA'MAYIM.)

(R. Hoshayah): If one was Motzi Teven for a cow enough to fill a cow's mouth, or Teven for a kid enough to fill a kid's mouth, he is liable. (Our Mishnah teaches about Stam, but if he intends for an animal with a smaller Shi'ur, he is liable for the smaller Shi'ur, since it could eat it in pressed circumstances - PNEI MEIR, HA'GAON RAV C. KANIEVSKY, SHLITA.)

Objection (R. Ila citing R. Yochanan): If so, if one was Motzi for a Choleh (sick person) enough to fill a Choleh's mouth, he should be liable!

R. Hoshayah agrees that if one was Motzi Teven enough to fill a cow's mouth for a camel, he is liable. Do not say that just like he holds [that we follow one's intent] to be stringent, he holds to be lenient.

Question (R. Bun bar Chiyah): Exert yourself [and you will find the answer! A Mishnah (9:5) says that the Shi'ur of spices is in order to season a light egg, i.e. k'Grogeres of a light egg, like it says below (8:5). Why does our Mishnah require k'Grogeres of onion and garlic leaves?] Is k'Grogeres used to season k'Grogeres?!

(Ze'ira bar Chananyah citing R. Chanina): (R. Yehudah says, shells of lentils that are cooked with the lentils join.) He refers to red [lentils], but black [lentils, the shells] separate (are not cooked with it, and do not join).