Daf 95

1) If you find many pairs of Tefilin laying on the ground in a field [Tosfos qualifies: and it's in danger to be ruined by dogs. However, if there are no dogs in this area that can damage it, although it may be in danger to be stolen by robbers, you can't put them on in the field to bring them in, as it says at the end of the first Perek of Beitza.] The Tanna Kama says that you can bring them in by wearing them, (so you won't be carrying), one pair at a time. R' Gamliel says that you bring them in two pairs at a time, since there is room on the head and arm to place two Tefilins (so it would still be classified as wearing, and not carrying). [Rashi explains: if it's not in the place where it's supposed to be worn, it sticks out too much and is carrying. Tosfos disagrees with this reason since he doesn't believe it to be logical. Rather, it's only considered wearing when it's placed in the area that it's worn during the week.

Tosfos was in doubt how wide is this Tefilin (that two of them will fit into the place to put Tefilin). However, he found a Medrish that it's two fingers' worth like the width of the Tzitz.]

2) The Gemara has many ways to explain the argument. We can say that the argument depends on whether Shabbos is the time to wear Tefilin or not. (After all, you don't need intent for the extra Mitzvah to transgress Baal Tosef {adding on to Mitzvos} at the time to fulfil the Mitzvah, but you need intent when it's not the time to do the Mitzvah. Therefore, since R' Gamliel held it's not the time of Tefilin, you can wear as many pairs as you can as long as you don't intend to wear it to fulfil the Mitzvah.) Alternatively, everyone holds that Shabbos is the time for Tefilin, but they argue whether you need intent to fulfil a Mitzvah or not. (If you need intent to fulfil a Mitzvah, of course you need intent to transgress adding to a Mitzvah). Alternatively, everyone holds that you don't need intent to be Yoitza, but they argue if you need intent to transgress Baal Tosef. However, nobody can hold that you transgress Baal Tosef without intent when it's not the time of the Mitzvah or else someone would transgress if he sleeps in the Sukka on Shmini Atzeres, (and we sit in the Sukka on Shmini in the Diaspora).

3) The place of the hand Tefilin is on your biceps, and the place for Tefilin on your head is the place where a baby's head is soft.

Daf 96

4) R' Akiva Darshens "it shall be a sign on your hand," that it excludes Shabbos and Yom Tov that you don't need to wear them since they themselves are signs. [Tosfos says that you should be exempt on Chol Hamoed too since they're also signs, as you're forbidden to do work that's not preventing a loss. Alternatively, since you're obligated to sit in the Sukka on Chol Hamoed Sukkos and your forbidden to eat Chametz on Chol Hamoed Pesach. The Bahag also Paskins this way. However, the Yerushalmi infers that you're obligated in Tefilin during Chol Hamoed. As the Mishna says that you can only write Tefilin for yourself, but not for others. Rav says that it's only if they're going to leave it to wear it after the Moed, but you can write one for others if they need it for the Moed. This is also the world's custom. They also bring a proof from the Halacha that you can send a friend Tefilin on Yom Tov. See Yaavetz that this doesn't seem to prove anything (supposedly, since it's only to make someone happy with a gift.)]

5) R' Yossi Haglili says that both nighttime and Shabbos and Yom Tov are exempt from Tefilin, but R' Akiva holds that you're obligated (from the Torah) at night (but agrees that you're exempt during Shabbos and Yom Tov).

6) The reason they didn't protest against Michal b. Shaul for wearing Tefilin, it's not because they held that you're obligated to wear them on Shabbos, therefore it's a positive Mitzvah that's not dependant on a certain time (since you're always obligated to wear them) and, therefore, women are also obligated. Rather, it's because they hold like R' Yossi who says that it's voluntary if women want to lean on their Korban (i.e., Smicha). A proof to this; since they didn't protest against Yona's wife for going to the Mikdash during Yom Tov, although everyone holds it to be a time-based Mitzvah. [Rashi explains R' Yehuda who doesn't allow women to do Smicha: he holds that they can't do a time-based Mitzvah or else they'll transgress Baal Tosef. Tosfos disagrees since we see R' Yehuda, in the beginning of Sukka, says that Queen Hilni sat in the Sukka. It's pushed to say that she was different since she was sitting with her sons there to train them, so, it's obvious she's not sitting there for herself. Alternatively, (another pushed answer would be): since women aren't obligated, it's like it's not at the time of the Mitzvah and you would need intent to transgress Baal Tosef.

Rather, Tosfos says that R' Yehuda was only strict by certain Mitzvos where there is a downside to doing it if you're not obligated. Like by Tefilin where you need a clean body (without passing gas). Also, going to the Mikdash during the Regel may be problematic since you're going into the Mikdash for no reason. Alternatively, the Korban Olah that she brings looks like it's not a true Korban and you're bringing Chulin into the Azara. We see R' Yehuda was concerned about them blowing Shofar, since there is a rabbinical prohibition to blow Shofar on a regular Yom Tov. Smicha is problematic, even if they only spread their hands over it without leaning on it, since it looks like they're having pleasure from Hekdesh (since it looks like they're leaning on it and having it as a support).]

7) [Tosfos says: it makes sense that a woman is allowed to make a Bracha on time based Mitzvos. However, you can't bring a proof from blind people making Brachos on Mitzvos according to R' Yehuda who says that they're exempt from Mitzvos from the Torah. After all, they're rabbinically obligated, and you can make Brachos on them and say "You commanded us" since Hashem commanded us on "don't turn away" from what the rabbis tell you. (The reason they enacted for the blind to be obligated more than women; since the blind look like regular men who are obligated. Furthermore, if the blind wouldn't be obligated in Mitzvos, they would be like non-Jews. However, a woman has enough not time-based Mitzvos to fulfil.) Also there is no proof from the fact that women can get an Aliya and make a Bracha on the Torah, though they're exempt from learning; since the Bracha on the Torah is not a Bracha on the Mitzvah, but only to honor the Torah. This is why someone makes a Bracha over it even though he already made a Birchas Hatorah. After all, if there is no Levi in Shul, the Kohein makes two Birchas Hatorah one after another. Also, there is no proof from the act that minors can say Birchas Hamazon although they're exempt from all Mitzvos since they're rabbinically obligated in Mitzvos to be trained. Also, they don't have much of a problem saying an unnecessary Bracha since they're also not commanded not to say Hashem's name in vain.]

8) R' Yehuda and R' Meir held that you're obligated to wear Tefilin on Shabbos. After all, they allow women to wear the Tefilin they found in the field to bring it back. If the women are exempt, they wouldn't allow them to wear it since they can't wear Tefilin, even voluntarily, since they both argue with R' Yossi that women can't do Mitzvos that they're not obligated in. [Tosfos says: although it's considered as an ornament for a man to wear, but that doesn't make it as if the woman is wearing an ornament (as we say in Mesechta Shabbos that the different genders are like different nations that an ornament for one is not an ornament for the other).] Therefore, they must hold that you're obligated to wear Tefilin on Shabbos, and it's not a time based Mitzvah, and women are also obligated in it.

9) If someone finds Techeilos, R' Elazar says that; if it's strands, you can't use it for Tzitzis since you need to worry that it's made for a hem; but strings that were twisted and cut can be used since we can assume that someone doesn't bother making it completely like Tzitzis to put on a hem. [Tosfos: although we say that you can only buy Techeiles from an expert, we can assume that it was made by an expert. After all, a non-expert won't make them since he knows that nobody will buy it from him. We don't have to worry that he made it for himself, since we won't assume someone will make it himself if he knows that he doesn't know the Halachos.]

Rava says that even though it's twisted and cut like they're ready to be put on a Talis, it's a Tannaic argument whether they're still invalid for Tzitzis (since we can't assume that it was made for Tzitzis) since it might also have been made to place on a hem. As R' Yehuda only permits wearing old Tefilin that he found in the field, and R' Meir allows it even with new Tefilin. We assume that the 'new' ones are without straps. Therefore, according to R' Yehuda, we'll say that someone will bother making his hem like Tzitzis just like we'll say that someone will bother to make amulets that look like Tefilin boxes. Therefore, if you find Tefilin boxes on Shabbos without their straps, you need to leave them there for, perhaps, they're only amulet boxes. Although R' Zeira had a Braisa that allows the Tzitzis, it must be like R' Meir. [Tosfos: R' Meir allows wearing it back without straps since, at this point, the Gemara feels that it's still an ornament without straps. Or, if you find straps, you can make a slipknot and wear it that way.]

However, we find a Braisa not like that, that they both refer to finding them with their straps. 'New' ones refers to a case where the straps aren't tied. R' Meir allows even if they're not tied, and R' Yehuda only allows if they're tied. Abaya says that R' Meir holds that you can wear them by making a slipknot with the straps, but R' Yehuda holds that you're Chayiv Chatos for making a slipknot on Shabbos like a regular knot. [Tosfos explains: although in Mesechta Shabbos they had an unresolved inquiry whether R' Meir holds that your Chayiv if you made a slipknot; that's only if you make it tight, but here you can make it loose.] However, R' Chisda holds the reason for R' Yehuda is because he holds that slipknots invalidates Tefilin (and they need real knots). [Tosfos says: but he disagrees with Abaya and holds making the slipknots are not a problem to R' Yehuda. Although we know for sure that R' Yehuda holds that someone is Chayiv for a slipknot on Shabbos, you need to say that, since he would eventually need to untie the slipknot to make a Kosher knot for the Tefilin, it wouldn't be a permanent slipknot and not a problem making it on Shabbos.] Therefore, we don't need to worry that they'll make Tzitzis to be a hem since we don't have a Tannaic opinion who argues with R' Zeira's Braisa.

Daf 97

10) [Tosfos says: although Abaya seems to hold the Halacha is like R' Yehuda that your Chayiv for a slipknot since that's the way he explains our unnamed Mishna, which we always Paskin like; still the Halacha is not like him. After all, it seems that the Gemara held that it's exempt since it asked with simplicity; "why not make a slipknot?"

Another thing we can deduce from our Gemara that we don't need to untie and retie our Tefilin straps every day. After all, if so, it wouldn't be a permanent knot and there would be no problem to tie them on Shabbos. This is not like R' Eliyahu who wants to obligate it since the Gemara in Menachos says that you make the Bracha between placing the Tefilin on your arm and head and tying it. However, we may explain that 'tying' to mean 'fastening.']

11) The tying of the Tefilin knot is a Halacha L'Moshe Misinai. [Rashi says that the Tefilin's sewing is in the shape of a Shin, the tie has the shape of a Daled, and the end of the strap is bent like a Yud to spell 'Shakai." Tosfos disagrees since the Gemara in Shabbos only says that the Shin is a Halacha L'Moshe Misinai, and doesn't say anything about the Daled and Yud.] Therefore, according to those who say that you should make a slipknot, you should make a slipknot to be sticking out in the back just like the regular knot would jut out.

12) If you buy Tefilin from someone who's not known to be an expert, you need to rip some open to inspect them. [Tosfos says that we only permit B'dieved after it's bought, or there are no experts to buy from; but we don't allow to buy it L'chatchila on the condition that you'll inspect them. After all, you might get lazy and not inspect them. Also, it's a disgrace to have to rip open Tefilin to inspect them.] Rav says that you need to inspect three of them, two of one kind, and one of the other so that we see that the writer is an expert in both the arm and head Tefilin. Rebbi holds that he inspects one hand Tefilin and one head Tefilin since he holds that twice is a Chazaka. However, Rav holds that thrice is a Chazaka (like R' Shimon b. Gamliel). This is only if one person made it, but if it was made by many people, you need to inspect all of them.

13) If you found too many pairs that, by the time you wear all of them and go back and forth to the city, it will be after Shabbos; you just need to wait there until after Shabbos and carry them all in. [Tosfos says: however, you don't need to do this for boxes without straps. After all, they only required this by Tefilin that you should be wearing them into the city, but you can't manage to do this for all the pairs while it's still Shabbos. However, if they never enacted to bring them in at all, you don't need to wait for them at all.]

14) When it's dangerous to be with Tefilin because of the evil decrees of the kingdom to kill anyone caught with them, you just cover them with your Talis so it shouldn't be laying there in such disgrace, and leave. If your afraid that non-Jewish robbers will find it and disgrace it; the Tanna Kama says that you carry them for less than four Amos at a time.

15) R' Shimon says: when dealing with the problem of non-Jewish robbers, it's better to hand them to a friend and he hands it back to you until you get to a safe place. After all, if you carry it by yourself for less than four Amos at a time, you'll come to carry it for more than four Amos at one time. However, the Tanna Kama holds that it's better to carry it by yourself less than four Amos at a time than to pass it to your friend since that causes a bigger publicizing of this carrying. [Tosfos says: however, R' Shimon admits that, if you don't have a friend to pass it to, you can carry it for less than four Amos at a time. After all, it should be no worse than the Halacha at the end of Mesechta Shabbos that, if you're on your way with your wallet, and it becomes dark and it's now Shabbos, we say you can carry your wallet less than four Amos at a time. However, R' Shimon would hold that if you have a partner in the money with you, you should rather pass it back and forth to each other than having one of them carrying for less than four Amos at a time.]

16) The same with a baby that was born out in the field, you pass it one to another until they get into the city, even if they need to use a hundred people, even though it's not so healthy for the child to be carried by so many people, it's better than carrying him less than four Amos at a time.

17) R' Yehuda says: someone could give a barrel to a friend, and he gives it to another friend etc. even if they carry it outside the T'chum. The Rabanan say that you have to carry it inside the T'chum.

18) Rabbah says that we refer to a case where the barrel acquired a resting place and can't be taken out of its T'chum, and the water didn't acquire a T'chum. Therefore, the Rabanan forbid to take it out of the T'chum because of the barrel, and R' Yehuda permits since the barrel is secondary to the water it's holding, so, we only look at the status of the water. After all, we say that you're exempt if you carry out a person in a bed on Shabbos. After all, you're exempt for the bed since it's secondary to the person, and you're exempt on the person since living people carry themselves (i.e., they're live weight). [Tosfos says; it's not because he helps you carry him, so it's like both of you doing the Melacha. After all, the rule is: if one of the doers of the Melacha can do it by himself, and the second one can't, the first one is Chayiv, and here the person being carried can't carry himself. Rather, it's because they're not similar to the items carried in the Mishkon, since they didn't carry any live items. After all, the rams they needed for their skins could walk there themselves. Also, they extracted the Techeilos from the Chalazon as soon as it was captured (and they didn't carry it alive, since the dye was the most clear when extracted while it was still alive.]

19) R' Yosef had a Braisa that said that we only allowed carrying the barrel in a caravan since it's difficult to get water there, they gave a certain Heter. However, everyone would agree it's forbidden in a city. Abaya pushed it off and said that the Braisa only refers to when the water acquired a resting place, and because of the difficulty, they still allowed it to be carried out of the T'chum. However, if the water didn't acquire a resting place, then you can carry it out of the T'chum even by the city.

20) R' Ashi establishes the case that the items were Hefker, and R' Yehuda holds like R' Yochanan b. Nuri that Hefker items don't acquire a T'chum, and the Rabanan hold like R' Yochanan b. Nuri's Rabanan that they acquire a T'chum. [Tosfos says: although R' Yochanan b. Nuri says that the object gets the T'chum of the person who acquires it; however, it can be carried any place that's in his T'chum, even though it's further than the T'chum of the place it was Bein Hashmashes. We need to hand it to many people, although the one who acquired it can carry it there himself (since it's not going out of his T'chum); that makes it not a problem only regarding the T'chum, but we refer to Shabbos so you need many people to carry it more than four Amos. Alternatively, we even refer to Yom Tov, and they're carrying it out of many T'chums. The reason why you can take it out of the T'chum since we refer to a case where no one acquired it yet, so it didn't received a T'chum.]

21) If you were reading a Sefer Torah on a threshhold, and one side rolls down into the Reshus Harabim; you may roll it back to you. Abaya explains the case: we refer to a Karmulas threshhold, and you can roll it back to you since, even if the whole Sefer Torah rolls away and you retrieve it from the Reshus Harabim, you won't be Chayiv. However, this is only if it didn't roll four Amos in the Reshus Harabim. After all, otherwise, if it would completely roll out of your hands there, you would be Chayiv bringing it since you would be carrying it for four Amos in a Reshus Harabim. [Tosfos says: within four Amos it's permitted, not because it's a special Heter for Sefarim, but the Gemara later says that it's not a rabbinical prohibition in the first place. Even though we find in the first Perek of Shabbos that Abaya did decree a double Gezeira to forbid in a Karmulas what is forbidden in a Reshus Harabim. Therefore, he forbade drinking in a Karmulas if he's standing in a Reshus Hayachid without having his head and most of his body in the Karmulas like he would need if it was a Reshus Harabim. We also see that he disallowed walking out right before Shabbos with a needle stuck in his clothing since he might walk out with it on Shabbos, even though if he did he wouldn't be Chayiv (since it's not the regular way of carrying). Still, you can't compare all rabbinical decrees, and they only felt to be stringent by some and not by others.]

Daf 98

22) We allow if the threshold is a Karmulas and we're not worried that, if he'll bring it back if it fell completely from his hands, he would carry it into the house and transgress a Torah Melacha; After all, he would be Chayiv for doing so, like Rava says: you're Chayiv if you carry "over you." [Rashi explains: if you carry it above ten Tefachim that's a Makom Patur, so you should be Chayiv when you carry it pass the Karmulas into the Reshus Hayachid. Tosfos disagrees. After all, we could have brought a Braisa that the Tanna Kama, who argues with Ben Azai, says that you're Chayiv when carrying through a Karmulas. Rather, Tosfos explains: even if you carry an item from your right hand to your left hand that it should go four Amos in a Reshus Harabim and it passed your body, you're Chayiv and we don't consider that the item is considered at rest when it passes your body. The same here; even if you stand on the Karmulas threshold and bring the Torah in from the street into the house, you're Chayiv even though it's passing your body.] The reason we're not worried that you'll carry it in; we refer to a long threshhold, and by the time he starts walking with it into the house, he'll remember it's Shabbos and won't complete the carrying. Alternatively, this is according to Ben Azai who says that every step is considered as if it's at rest, so it will be resting in a Karmulas as soon as he steps on the threshhold. You don't need to worry that he might throw the Sefer into the house, which Ben Azai agrees that you'll be Chayiv since you didn't step on the Karmulas; since you're not allowed to throw Sefarim.

23) R' Yehuda says: if you're reading a Sefer Torah on a roof (that's a Reshus Hayachid) and one side of the Sefer fell from your hand and rolled down the wall. If the wall is slanty, we can say that it's considered as resting on the wall, so if it rolls within ten Tefachim from the ground, it's like resting in the Reshus Harabim and you can't roll it back to you. However, if the wall's not slanty, it's not considered resting until it touches the ground. Therefore, even if it's a hairbreadth away from the ground, you can roll it back up. As Rava says that, according to the Rabanan who disagree with R' Akiva and doesn't hold that an object suspended in the air is viewed as it's resting, it's not considered resting until it rests on some surface. [Tosfos says: although Rava's statement seems to be a Taanaic argument if it's considered resting if it's within three Tefachim from the ground; that's only if the item never left the airspace of three Tefachim from the ground, but here, the Sefer Torah is coming from above the three Tefachim. Although we find that R' Yehuda himself held of "an object suspended in the air is viewed as it's resting;" that's also if it never was above three Tefachim from the ground. Alternatively, we can say according to the Gemara's conclusion there that he only considers it resting if you intended it to be resting there, but here he didn't intend for the Sefer to be resting near the ground.]

24) When we Paskin that you're not allowed to roll it up, you need to turn the Torah over so that the words face the wall. Although usually we say that you shouldn't flip a Sefer on its face, but rather spread a cloth over it to cover it, but here it's impossible to cover it with a cloth [Rashi: since we refer to a case where you don't have a cloth. Tosfos: the same way you can't roll up the Sefer Torah, you can't hang down a cloth to cover it.] Therefore, it's better to flip it over, since it's a bigger disgrace if you don't flip it over.

25) R' Shimon holds that you can roll the Sefer up even if it's on the ground, since we don't make any rabbinical decrees when it comes to the honor of the Sefer.

26) If you have a ledge before a window, you may place utensils there that will break if it would fall, since you wouldn't retrieve it if it fell. However, you can't put utensils that won't break, since it might fall and you'll go to retrieve it from a Reshus Harabim. [Rashi explains that this is only by a four-Tefachim wide ledge. However, if it's less than that, you can't even place breakable utensils. Since it's so probable that it will fall, it's like you're throwing it into the street. Tosfos disagrees. After all, if you forbid if it's four Tefachim wide, then you would need to forbid when it's a hundred Amos too, since there is no differentiation between four Tefachim and above. Since it's rediculous to forbid when it's a hundred Amos long, we shouldn't forbid when it's four Tefachim wide. He holds that the only problem is to place unbreakable utensils on a ledge less than four Tefachim, but if it's wider, then we don't suspect they'll fall into the street. This is even true if the ledge is not at the same level as the window and you need to stretch down to place the item there, and there is a small ledge separating you with the large ledge, which may not be so easy to do.]

27) [If the window is open to a Karmulas instead of the street, it's dependent on the argument between Abaya and Rava (later) whether we enact a double Gezeira regarding Karmulas or not. Alternatively, even Abaya would allow here, since he only enacted a double Gezeira by a Karmulas when there is a big probability that you will come to transgress it, but here, the probability is not so great.]

28) Someone can stand in a Reshus Harabim and move around an item in a Reshus Hayachid. Also, someone can stand in a Reshus Hayachid and move an item in a Reshus Harabim as long as he doesn't move it outside four Amos. As Rava says that you're Chayiv if you bring it 'over you.' [Rashi says that it means bringing it over ten Tefachim from the ground which is the airspace of a Makom Patur. So, even if you're on a roof and carry something from the Reshus Harabim, brings it to his level, and deposit it in the Reshus Harabim four Amos away, he's Chayiv. However, Tosfos explains it, even if the object goes across his body and we don't say that we consider the item at rest when it's across from his body, and it's not a break of carrying it more than four Amos.]

Daf 99

29) Someone shouldn't stand in a Reshus Hayachid and urinate and spit into the Reshus Harabim. If you do; R' Yosef says that you're Chayiv Chatos. Although the Akira (i.e., uprooting of the object) was not done from a four Tefachim squared area, you're Chayiv just like when you throw food into a dog's mouth, or if you throw an object into a fire, even though they're not four Tefachim squared. [Tosfos explains; this is only when you intend for it to land in those places, and only if there is a special reason that you only need those areas; like you want to feed the dog or burn that object, or here where you need to urinate and spit from those small surfaces. However, if there is no special reason why you need it to land on a certain small area, you're exempt even if you intended it to land there.]

30) Rav asked an unresolved inquiry; If your body is inside the Reshus Hayachid, but your male limb is sticking out into the Reshus Harabim, can you urinate? Do you say that we follow the place where it's uprooted, and that's from the bladder that's still in the Reshus Hayachid, or from the place where it exits the body, which is in the Reshus Harabim.

31) R' Yehuda says that you can't walk four Amos in a Reshus Harabim when spit gets loose in your mouth until you spit it out, even if it didn't start churning in your mouth. Therefore, he holds that such spittle is considered like liquid that can become Tamai, and make other foods Mucsher for Tumah. [Tosfos says: this proves that spit is a liquid to Machsher food to become Tamai, and not like how Rashi and R' Tam say in Chagiga that it doesn't.] Therefore, you shouldn't touch food in your mouth with Tamai hands since you'll make Tamai the food your eating. [Rashi says: since Tamai hands were enacted to be a Sheini, this is only by Trumah that can become a Shlishi. Tosfos argues; since the hands make liquids into a Rishon, so the spit becomes a Rishon and the food is a Sheini, and will make even Chulin Tamai.] However, R' Meir only holds it's detached if it's churning in your mouth, and R' Yossi says that it's not even detached when it's churning.

32) If someone coughs up and spits phlegm before his Rebbi, he's Chayiv the death penalty since he could have turned away from him to spit it. However, the coughing up phlegm before your Rebbi is not problematic since it's an Onness.

33) Someone shouldn't stand in a Reshus Hayachid and drink in a Reshus Harabim, or viceversa; unless he sticks his head and most of his body into the Reshus where he's drinking. Although we allow standing in one Reshus and move objects in another Reshus; that's only for objects that you don't need by you, but this refers to objects that you need, so we're Goizer that you might bring it there.

34) Abaya says that we make the same enactment in a Karmulas since we make a double enactment in this case. Rava held it doesn't apply to a Karmulas since we don't make double enactments.

35) The same applies by Maasar; where you can eat Tevel in a temporary manner (under certain circumstances) but not if you eat it in an established manner. Therefore, if your drinking wine by the vats, it's only temporary when you drink it over the vats. (R' Meir holds that it's permitted even if you dilute it with cold or hot water. R' Eliezar b. Tzadok holds that it's forbidden when diluted in all cases. The Chachumim say that it's only permitted when diluted with cold water since you can return your leftovers back to the vat, but not with hot water, since you can't return the leftovers to the vat since it will spoil the whole vat.) When you drink, you need to make sure that your head and most of your body is over the vat or else we need to worry that you'll take the wine out of the vat's airspace, making it an established drinking.

36) If you have a water gutter within three Tefachim from the roof, and you're standing in the Reshus Harabim, you can't put your mouth by the spout to drink, nor put a utensil there to catch the water, since you're carrying from a Reshus Hayachid to a Reshus Harabim. This is even if the gutter is not ten Tefachim off the ground (like when the roof itself is exactly ten from the ground), it's considered as part of the roof and is a Reshus Hayachid. However, you can suspend a utensil below the spout to catch the water even if your utensil is above ten Tefachim from the ground. However if the gutter is more than three Tefachim away from the roof you could put your mouth or utensil on it to catch water as long as it's not four Tefachim wide. However, if it's four Tefachim wide, it's forbidden since you're taking it from a Karmulas to a Reshus Harabim. [Tosfos quotes Rashi that it's also only permitted if it's not ten Tefachim off the ground. If it's above ten, even though it won't be a Reshus Hayachid since it's not four Tefachim wide, but we would need to Gozeir for, perhaps, you might come to be lenient even if it's four Tefachim wide.]

This is true if you're in your own roof or courtyard, that you can't take the water from another person's roof without an Eiruv. [Tosfos explains; since we refer also to drinking, we can't say that the Braisa is like R' Shimon, since he would only forbid bringing into the house, but not to drink it on the spot. However, it's not a problem catching the falling water since your collecting it in your own Reshus, and it's not like we forbid catching rain in Gitten, because you were catching it in the airspace of the other one's roof. Alternatively, there, it rested on the other roof, and our case must be that the water never rested on the other roof before it spilled out into the gutter.]

37) If you have a well in a Reshus Harabim, and its walls are ten Tefachim tall, you can draw water from a window if it's more than four Tefachim away, since you're carrying the pail above the ten Tefachim airspace. However, you can't do it if the well's walls are not ten Tefachim high since you'll be bringing the pail through the Reshus Harabim's airspace. If the well itself is not ten Tefachim deep, it could still be a Reshus Hayachid if you combine the height of the walls surrounding the well.

38) If you have a public garbage heap in the Reshus Harabim that's ten Tefachim high, you may throw garbage onto it from a Reshus Hayachid since we're never worried that some of it will be hauled away, since there is no one in charge of it, everyone expects the other person to take care of it. However, you can't throw onto a private garbage heap since the owner may haul some of it off until it's less than ten Tefachim high, and you'll still pour out the garbage onto it.

39) If you have a tree that's branches are drooping (forming a Mechitza around the tree), if the branches are within three from the ground, you may carry within there. This is only for an area that's a Beis Sasayim or less; but not if it's more since it's only made to stay there to guard the outside area, (and not to live there constantly to consider it surrounded in order to live there to allow an area more than a Beis Sasayim).

Daf 100

40) It's forbidden to use any part of the tree on Shabbos as long as it's above three Tefachim from the ground. Rabbah held that even if the tree is within a ditch, you count the three Tefachim from the top of the ditch since the tree is buried there on two sides, even though it's exposed on two sides. However, R' Sheishes forbids even if it's covered by three sides (and is exposed by one side, since it's growing from that side, and that side is forbidden, it's an extention of the forbidden growth).

41) Therefore, all roots that protrude from the ground for three Tefachim are forbidden to use on it, but it's permitted if it doesn't protrude beyond three Tefachim. However, if it first protrudes three Tefachim and then bends back to within three Tefachim; Rabbah permits since it's within three, and R' Sheishes forbids since it grows out of a prohibited root.

42) However, everyone holds that a tree is forbidden if it's only level to the higher land from one side, until there's a second side that's also covered.

43) If a tree grows in a house, and it grows out of a skylight, and it doesn't rise three Tefachim above the roof; Rabbah held it's permitted since it's within three from the roof, and R' Sheishes forbids since it grows from the tree that's in the house which is forbidden; and we don't say that we consider the house as if it's all stuffed up (and the whole tree is buried until the skylight).

44) You can't climb a tree Friday and stay there the whole Shabbos, nor can you do that on an animal either. However, you can climb up and down a well on Shabbos.

45) We have a Braisa that says that; if you climb a tree, you can climb down, and another Braisa that says that you can't climb down. To reconcile them; you may climb down if you went up on Friday since you didn't to a sin by climbing it up, but you can't climb down if you climbed up on Shabbos, which is a sin. Alternatively, both Braisos refer to when you climbed up on Shabbos; and they only fined you not to climb down when you climbed up on purpose, but not when you forgetfully climbed up. Alternatively, we can say that they mainly fined someone who climbed up purposely, and the two Braisos argue whether to fine him also when done forgetfully so that we shouldn't be lenient even when he does it purposely.

46) This is not dependant on the argument between R' Yehoshua and R' Eliezer if the blood of a Korban that you sprinkle once on the Mizbeach got mixed with one that needs to have sprinkled on all four sides [Tosfos points out; we refer to a Pesach or Bechor's blood mixing with an Olah's blood, but not with a Chatos's blood, since that was placed on top of the red line, and the Pesach and Bechor on the bottom, and you can't be Yoitza both with one sprinkle.] R' Yehoshua holds that you only sprinkle once [Tosfos: since you're even Yoitza B'dieved the four-side sprinkling with one sprinkle.] After all, it's better for you to passively not sprinkle the blood on four sides and transgress Baal Tigra (missing something from a Mitzvah) than to sprinkle four sides and actively transgress Bal Tosef (adding to a Mitzvah, like sprinkling more times than necessary for the blood that only needs one sprinkle). [Tosfos says; we don't say the Asei to sprinkle on four sides supersedes the Lav of adding to a Mitzvah, the same way all Aseis supersedes Lavim. After all, since this came from negligence (to allow the blood to mix up), it's considered as if it's possible to keep both (since you could have kept both by not being negligent and allow the blood to mix).]

R' Eliezer says that it's better to sprinkle it on four walls and transgress Baal Tosef than to sprinkle once and transgress Baal Tigra and not do the Mitzvah of sprinkling on four sides for an Olah. So, it would seem that R' Eliezer is not so concerned to do an action to avoid something bad, so he should hold that someone could actively climb down to avoid sitting there the whole day and constantly transgress using a tree, while R' Yehoshua would say to stay there the whole day to avoid actively climbing down and actively transgress the sin of using a tree on Shabbos.

After all we can say that R' Yehoshua says that being passive is better only when he's not constantly sinning by being on top of a tree, but here when he's constantly transgressing using a tree, he'll admit that you actively climb down. Also, perhaps, R' Eliezer only allows actively to do something, like by sprinkling, when he's also fulfilling a Mitzvah, but by climbing down the tree, he might say that it's better to be passive and remain in the tree.

47) you may climb a dried out tree without branches or fruits during the summer, but not during the winter since it's not so obvious then that it's dried out. Even during the summer it's forbidden with branches and fruit, since you might detach it, and by that, you might come to detach even from a fresh and living tree.

48) We have one Braisa that forbids walking on grass, and a second one that permits it. To reconcile, we can say that we forbid walking on fresh grass, and permit walking on dry grass. [Tosfos points out; although we forbid climbing a dried out tree since you might come to detach a dried out branch, and here you might pull out the dried grass; still, it's not as obvious to all that you're detaching grass as it's obvious when you detach a branch.] Alternatively, you can't walk on it during the summer (since you'll knock off the seeds) but you can walk on it during the winter. Alternatively, both Braisos refer to the summer; we permit walking on it with shoes, but forbid barefoot since the grass will get stuck between your toes. Alternatively, both refer to shoes, but we forbid if there is a sharp object on the sole of the shoe that the grass can get stuck on. Alternatively, we refer to a case without a sharp object, and we forbid by tall grass since it's easier to detach it when you walk on top of it.

49) However, nowadays, we Paskin like R' Shimon who allows unintended Melachos, so it's permitted to walk on grass in all cases. [Tosfos adds; but we still forbid climbing the trees. Since it's noticeable to everyone when it gets detached, we enacted to forbid it.]

50) It's forbidden for someone to force his wife to fulfil the Mitzvah (of having relations).

Daf 101

51) It's forbidden to close a door in a storage area, or a mat of thorns on a breach in the wall, if it wasn't tied and suspended off the ground that even the bottom of the door is not dragging on the ground. However, this is only, according to Abaya, if there was no hinge, or according to Rava, that it never had a hinge. However, if, according to Abaya, it has a hinge, or according to Rava, it had a hinge; you can close it even if it's just tied and the top is suspended from the ground, even if the bottom is dragging on the ground. However, this is only if it's a regular door, but if it was a 'widowed' door (i.e., that it's made of one board that is not like standard doors that were usually made with many pieces of wood attached together, or that it doesn't have a piece of wood horizontally that connect all the vertical boards together), since it doesn't have the form of a regular door, you need to have also the bottom suspended in the air [Tosfos; even if it has a hinge.]

52) If you're making a pile for a bonfire, or setting up a pot (on top of barrels, to put the fire between the barrels to cook on Yom Tov) or if you're setting up a bed or piling barrels on each other; it's only permitted when setting it up by holding the top layer in the air, and placing the bottom layer underneath it, but not laying the bottom layer first and then the top layer on top of it.

53) The same applies by setting up eggs. [Rashi explains that it's setting it up on a grill. Tosfos asks; this is not like all other cases earlier that you're setting up the walls with the roof, and here the walls have been there all along, so it doesn't look like building by just placing eggs on top. Also, everyone is accustomed to place eggs on a tripod grate to cook. Therefore Tosfos explains: we refer to piling up eggs into a pile, or placing eggs on pieces of wood.]

54) [Tosfos says: this, that we allow piling up loaves of bread on each other, or piling up Sefarim; we must say that they only forbade it when you need the space underneath the covering, but here, you don't care about the space between the bread and Sefarim. Alternatively, it only looks like building when piling it on the ground, and not when you pile it on a table.]

55) The Rabanan say that someone can stand in a Reshus Hayachid and move an item in a Reshus Harabim, or viceversa, and R' Meir forbids. Originally he also forbade standing in one of those Reshus and move an item in a Karmulas, or viceversa; but then he reversed his decision and agreed to the Rabanan in that case that it's permitted.

56) If someone wants to open a lock in a Karmulas and the key is on top of the threshhold (that's a Karmulas); if the lock is not ten Tefachim tall, you may take the key there since you're taking from a Karmulas into a Karmulas (which is permitted within four Amos). If it's ten Tefachim tall, it's forbidden if it's four Tefachim wide, which would make it into a Reshus Hayachid. However, it's permitted if it's not four Tefachim wide, since it would be a Makom Patur. However, if the surface is not four Tefachim wide, but it's next to a wall that you could chisel out to make it a four Tefachim surface, it would depend on the argument between R' Meir and the Rabanan whether we say to view the wall as if it's chiseled out to make it into a Reshus Hayachid, or not.

57) From the keyhole, you can return the key on the lock or on a windowsill that's not four Tefachim wide, but not if it's four Tefachim since it would be a Reshus Hayachid, and you can't carry from a Karmulas to a Reshus Hayachid even if it rests in the keyhole in between that's a Makom Patur. Granted you can carry from a Karmulas to a Makom Patur, and also from a Makom Patur to a Reshus Hayachid, but you can't do both together, which would bring an object that's originally in a Karmulas into a Reshus Hayachid.

58) If you have a bolt that has a round top that makes it look like a pestle; R' Eliezer forbids to lock a door with it even if it was tied with a string, if the string will break when you move the bolt by the string. R' Yossi permits since it's not similar to building since it's like a utensil (a pestle). Even so, R' Eliezer forbids since it can't be moved with the rope without breaking.

59) [Tosfos says: this, that we forbid for someone to allow something that's really permitted in front od people who are accustomed to be stringent; that's only if they know it's really permitted and they just want to be stringent. However, if they thought that it's truely forbidden, you can permit them since they mistakenly accepted this stringency.]

Daf 102

60) The Chachumim say that you can only lock with a tied, dragging bolt in the Beis Hamikdash (which they didn't forbid rabbinical prohibitions), but not in other places. However, R' Yehuda permits a tied, dragging bolt everywhere, and even loose ones in the Mikdash. We Paskin like R' Yehuda [Tosfos; only regarding allowing dragging bolts everywhere, but not regarding loose ones in the Mikdash.] When he permits, it's only when it's tied to the door, even if the string will break if you move it, or even to the crossbar, but only if you can move the bolt by the string without it breaking. If you tie it with a Gemmi grass it's not considered tied since it will eventually get untied. [Tosfos: according to this, when they argued about the bolt with the round top, they argued according to the Rabanan even if it was tied to the door, and according to R' Yehuda, who we Paskin like, if it's tied to the door's bolt; but R' Yehuda even permits a regular bolt that doesn't look like a utensil when it's tied to the door even when it can't be moved by the string without breaking. Also, when we said earlier that you need to have the door of the storage area suspended completely off the ground, it must refer only to a case where you can't move the door with the string without breaking, or else R' Yehuda would permit.]

61) This is only if you're sticking the bolt into a high threshhold and it will not be stuck in the ground, but if the bolt will stick in the ground; the Rabanan permit it, and R' Yehuda will forbid it. We Paskin like R' Yehuda. However, if you add a handle to the bolt and it resembles a utensil, you may stick it in even if it will enter the ground since it doesn't look like building when you're sticking a utensil into the hole (that you won't leave there indefinitely).

62) You can move a gigantic beam or mortar even if it takes ten people to move, since they have the status of being a utensil. [Tosfos says: even though Rabbah in Mesechta Shabbos didn't allow moving a gigantic basket that holds two Kur; that's only because it's not usually moved during the week, but it's not applicable to forbid the beam and mortar that is generally moved during the week.]

63) You can't make a temporary tent on Shabbos from scratch, but you may add onto an existing one. Therefore, if you have arches over a boat that you would spread a mat over for shade; if one of the arches is a Tefach thick, and we can consider it as an Ohel, or even if none of the arches are a Tefach thick, but there is less than three Tefachim between arches that we can say Lavud and together it's a Tefach; we consider it as an existing Ohel and you can spread the mat over it to extend the Ohel. However, it's forbidden if the arches don't fit those criteria.

The same applies by a rolled up mat top of walls. if there is a Tefach of mat that was left and wasn't rolled up, you can pull out the rest of the mat. If not, it's like making an Ohel from scratch and it's forbidden.

64) You can hang up curtains, and take them down, on Shabbos.

65) It's forbidden to set up a canopy bed made for grooms if there's a Tefach roof on top. Even if the roof is on one poll, like a pup-tent, it's still forbidden if the canopy widens to a Tefach within three Tefachim from the roof. Even if it didn't widen that much, it's forbidden if it slopes for a Tefach. [Therefore, Rashi asks, since there can't be a Tefach from half of the bed (that's under the pointed roof) until the end of the bed with the slope is finished, then the bed must be less than two Tefachim wide (which would be rediculous). Therefore, he explains that there were multiple polls protruding from the head of the bed to the feet. They alternated, one being higher, and the next one lower etc. When you spread the sheet over them, it makes many slopes, and each one doesn't slope a Tefach. Tosfos explains: although if you connect all the top polls with Lavud, you would get a roof that's more than a Tefach wide, and we said earlier that you can make a Tefach roof through Lavud; that's only when it's a leniency (to say that you're only adding to an existing roof), but not as a stringency (to say that you're making a temporary roof from scratch). After all, we don't forbid spreading out two strings on walls if they're within three Tefachim from each other.]

66) [Rashi explains:] felt hats that are fastened well are permitted since we're not afraid that it will fall off in the Reshus Harabim and you'll come to carry it four Amos in a Reshus Harabim, but it's forbidden if it's not tight. [Tosfos quotes R' Chananel who explains: when it extends a Tefach pass your head; if it bends, it's not like an Ohel and it's permitted, but if it's stiff, then it's like an Ohel and it's forbidden to wear.]

67) The Tanna Kama says, if a door's hinge comes lose, you can only return the lower hinge to its hole in the Mikdash and not anyplace else (but if it partially came out, you can push it back in). You can't return the upper hinge even in the Mikdash. R' Yehuda says that the top one is permitted in the Mikdash, and the bottom one is permitted everywhere. [Rashi says that they argue whether building is applicable to utensils, or not. Tosfos holds that everyone holds that even returning the upper one is only a rabbinical prohibition that you might come to nail it in, as we Paskin like Beis Hillel that there is no building by utensils. Also, the Braisa in the Gemara implies that the only problem is that you might come to nail it in. However, the Tanna Kama forbids it even in the Mikdash, although generally we allow rabbinical prohibitions there, since this is a very strong rabbinical prohibition (that's easy to come to do a Melacha), so, it's forbidden even in the Mikdash.]

68) Rabanan say that you can put back a bandage that fell off on Shabbos. R' Yehuda forbids it outside the Mikdash, but if it partially comes off, you can push it to go back on. Inside the Mikdash; if a Kohein took it off to do the Avoda so it's shouldn't be a Chatzitza; he may put it back on. However, you can't place it on in the beginning, since we only permit rabbinical prohibitions in the Mikdash when it's needed for serving Hashem, and not when it's only a personal benefit.

69) [Rashi explains the problem of returning a bandage is not because it's medicinal, and we prohibit anything medicinal; since it was already upon you from Friday (and it's not administrating a new medicine). Rather, it's forbidden since you might come to smooth the dressing that's on it. Tosfos explains: although we forbid to return pepper or salt that fell out of your mouth on Shabbos (that you had there for medicinal purposes); that's not because your doing something medicinal, since it was originally administered from Friday, but because it looks like your putting into your mouth to carry it out on Shabbos. However, R' Yosef explains the reason it's forbidden to return the bandage is because it's administrating a medicinal item, and the same for returning the pepper and salt to your mouth. The reason it chooses to write about a bandage more than any other medicine is for the Chiddush that it's permitted in the Mikdash even though it has a second problem, that you might come to smooth the dressing.]

70) You can peel off half the bandage, wipe the wound, and put it back on, and repeat for the second half of the bandage. However, you need to make sure that you don't wipe the dressing on the bandage or else you'll be Chayiv for smoothing.

71) Shmuel says that the Halacha is like R' Yehuda. R' Chisda says that they only argue if the bandage fell off onto a utensil, but if it fell onto the floor, everyone agrees that it's forbidden to return. R' Ashi disagrees. [Rashi explains: he disagrees with R' Chisda and holds that they only argue if it falls on the floor, but they all permit if it fell on a utensil.]

72) [Tosfos explains: why we forbid to return the pepper and salt into your mouth: it's either only like R' Yehuda, and the Rabanan disagree (since they permit according to R' Ashi even if it hit the ground). Alternatively, it fell on the ground and it's according to all. We must explain that, when R' Ashi disagrees, it's only with Shmuel who says the Halacha is like R' Yehuda, and he permits like the Rabanan. However he agrees with R' Chisda that everyone forbids if it fell on the ground, not like how Rashi explains it.]

73) One Braisa says that, if a string snaps on the Levis' string instruments in the Mikdash, you may tie it. Another Braisa forbids tying it. We can say that the one who permits holds like the Rabanan who allows tying because he allows doing a Melacha for a Mitzvah that couldn't be done before Shabbos, and the other is R' Shimon who says you need to make a slipknot in order that you wouldn't be doing a Melacha that's forbidden from the Torah. R' Shimon b. Elazar says that it's not enough to tie it since it won't make the best sound, rather, you need to fix it completely by extending the string down the whole instrument and wrapping it around the bottom peg. However, the Chachumim say it's better to tie it as a distinction that you shouldn't fix it if it was snapped from Friday and it could have been fixed before Shabbos, or so that you shouldn't fix a regular violin on Shabbos.

Alternatively, we can say that both Braisos are like the Rabanan. The one that permits tying is when it's snapped in the middle, and making a slipknot wouldn't fix it properly. However, you can't tie it if it snapped on the top or bottom of the string, since it can be fixed well enough with a slipknot. Or we can say that everyone holds that you can't tie it on the top and bottom, and they only argue in the middle. The Rabanan hold that you could, like we explained, and R' Shimon says that you could only make a slipknot in the middle, even though the Torah would allow tying; since, if you would tie in the middle, you'll come to tie on the sides too, which is forbidden.

Daf 103

74) Our Mishna allows cutting off a wart with your hands in the Mikdash (so to remove the blemish and make it fit for the Avoda), but not with a utensil. However the Mishna in Pesachim says that it's forbidden to carry the Korban from outside the T'chum or to remove a wart. There is an argument between R' Elazar and R' Yossi b. Chanina how to reconcile these two Mishnayos. One says that our Mishna only allows removing it with your hands, and the Mishna in Pesachim refers to removing it with a utensil. However, both refer to fresh warts, but you can remove dried warts with a utensil since they're not considered as part of the body, since they crumble off [Tosfos: and it's not probable that we would be so stringent to forbid it completely]. The other says that they both refer to removing with your hands, we permit it if it's dried out, but not if it's fresh. [Tosfos says: however, they don't allow cutting a dry one with a utensil even though it's only rabbinically forbidden and it's in the Mikdash, since it's a very stringent prohibition, they forbade it even in the Mikdash.]

75) R' Yosef disagrees with both (since he held that dried ones must be permitted, since they just fall apart) and you can't say the Mishna in Pesachim refers to cutting with a utensil since there's a Braisa that says that it's a rabbinical prohibition. Rather, we must say they allowed it in the Mikdash, but in Pesachim, they forbade it since they were out of the Mikdash, even though it was done for the Mikdash. Although they allowed the rabbinical prohibition of rolling back a Sefer Torah that rolled off the threshold (even though it's for the sake of Hashem outside the Mikdash; we must say that it's not even rabbinically prohibited since he has part of the Sefer already in his hand. [Tosfos adds; however, they allowed carrying bags of Tefilin that you found on Shabbos less than four Amos at a time even though it's outside the Mikdash, since it is needed to save it from disgrace.]

76) Abaya held that you can do a rabbinical prohibition outside the Mikdash as we allow groups of people who made a Korban Pesach to roast it right before Shkiah when Pesach is on Shabbos, and we don't put on them the rabbinical prohibition not to roast raw food before Shabbos since you'll come to stir the coals on Shabbos to make it roast faster. However, R' Yosef says that it's not a proof since that prohibition is not applicable to groups of people making the Korban Pesach since they're very zealous and won't come to stir the coals. Abaya disagrees since we only say that Kohanim are zealous and won't come to stir the coals, but not groups of people making the Korban Pesach.

77) Rava answers: our Mishna is according to R' Eliezer who allows people to do preparatory Melachos for Mitzvos on Shabbos. The reason we don't allow to do it with a utensil is because you should do the Melacha in a strange way if possible so that it shouldn't be a Torah Melacha. The Mishna in Pesachim is like the Rabanan. [Tosfos says: although R' Eliezer allows carrying a Mila knife in the Reshus Harabim even when it could be taken through courtyards, roofs, and storage areas; that's because it would take a shorter time by taking it through the Reshus Harabim, but here, it won't take any shorter to cut it off with a utensil, so he says to only use your hand.]

78) Similarly, according to R' Eliezer, if a Kohein has a blemish, his friend bites it off him so that it should be done in many strange fashions (i.e., by a friend, without a utensil, and not even with his hands, but with his teeth). [Tosfos explains: we need him to do it in many strange ways to remind him so that he won't come to do it normally when it's possible to do it in a strange way. However, the Rabanan don't need to change it so much and could remove it with his hands since he'll never come to do a Torah Melacha without doing it in a strange way since the preparation never supersedes Shabbos. Our Mishna in Eiruvin that allows him to remove it with his hands and doesn't require him to use his teeth refers to removing a wart from an animal. They didn't require to bite it off since it's quite disgusting to do so.]

79) If a Kohein has a wound on his finger, he can wrap a Gemmi grass around it to cover it for the Avoda even if it heals the wound, as long as it's on his left hand, or even in his right hand, but not in an area that he uses to perform the Avoda, or else its a Chatzitza. However, you can't wrap a Gemmi grass on a wound outside the Mikdash since it's medicinal.

80) R' Yehuda b. R' Chiya holds that the Kohein can only wrap a Gemmi grass, but not a small belt since you're adding onto the prescribed amount of clothing for the Avoda. The first version of R' Yochanan is: there is no problem of adding onto the amount of clothing if it's not in the place of the other clothing. In the second version, he says: there is no problem of adding onto the amount of clothing if it's not in the place of the other clothing unless it's a three finger's worth squared cloth.

81) Rava says: you have a problem adding onto the amount of clothing, even adding a thread, if it's in the place of the clothing, but if it's not in the place of the other clothing it's only a problem if it's a three finger's worth squared cloth. He definitely argues with R' Yochanan's first version, and he agrees with the second version. However, he may not disagree with R' Yehuda b. R' Chiya, although he holds it's a problem to put on a small belt (that's not three fingers wide) by his finger that's not in the place of the other clothing; since a belt is a Chashuv article of clothing.

Daf 104

82) You may only spread salt on the Mizbeach's ramp to prevent slipping, but not outside the Mikdash. We can't say that you decided to leave the salt there, since that would be a Torah prohibition of building on Shabbos; plus, you wouldn't be able to do it during the weekday either. After all, you would be adding onto the Mizbeach, and the Pasuk says that "everything (in the blueprints of the Mikdash) is all in Hashem's writing" (and you can't add onto it). Rather, you don't plan on leaving it there, yet, you can't have it on the ramp when you do the Avoda since it will be a Chatzitza between your feet and the ramp. This is true even by bringing the Korban limbs on the Mizbeach, since that too is an Avodah. Rather, you can only have it there when they brought the wood up onto the Mizbeach.

83) However, you could bring straw down to a courtyard that's ruined by rain even outside the Mikdash since you won't leave the straw there indefinitely like you'll leave salt.

84) However, you can only carry it down (in a changed way, on the bottom of a basket [Rashi: a broken basket that only has its bottom. Tosfos: you turn the basket over and carry it on the back of the bottom of the basket.] However, you can't carry it normally like you would do in a basket, since you're doing it in a weekday manner. [Tosfos says: it implies that they only permit when carrying on the basket's bottom, and you can't bring it down in your hands even without a basket.]

85) Ulla says that you can't create any noise on Shabbos, even if it's not musical. Rabbah says that only musical noise is forbidden to make, but you can make regular noise like to bang on a door.

86) According to Rabbah; the reason why they only allowed to syphon wine from barrel to barrel to make a dripping noise for a sick person, since we give a Heter for the needs of the sick, but it's forbidden to do it for someone that's well; it must mean if you're having it drip in a calming manner to help him to fall asleep, which has the same status as being musical. However, you can have it fall in a disturbing manner to wake him up, even for a well person.

86a) That, which we forbid creating a commotion by clapping, or slapping, or dancing to scare animals and birds from your crops is not because you're creating sound, but that you might come to pick up a stone to throw it at the bird and it will be thrown into a Reshus Harabim.

87) The reason why we forbid women to play a game by rolling nuts on the floor, according to Rabbah, is not because it's noisy, but since you may smooth a surface in preparation of the game. A proof to that: we even forbid them playing with apples.

88) That, which we forbid drawing water with a pulley outside the Mikdash is not because it makes noise, but because you might have extra water, since you're able to draw a lot of water effortlessly, and you'll come to use the extra water to water your garden. Even in the places where they don't have gardens, you need to worry that they'll use the water to soak flax. [Tosfos says: they only enacted this by large pulley systems, but not by a regular pulley that Tosfos had in his days.]

89) [Tosfos says: R' Chananel Paskins like Ulla (that all noise is forbidden) since Rabbah needs to give a pushed explanation to all the above prohibitions, when the simple reason to forbid them is because they make noise. However, Rif and R' Yehuda b. Barzili Paskin like Rabba since R' Acha b. Yaakov defended him, and also, Ameimar held like him.]

90) However, you can draw water from the 'Kor' well for the people who are Olei Regel since it was difficult to make sure they get ample water supplies.

91) R' Yochanna b. Broka says that, if a Kohein finds a Sheretz in the Mikdash, he immediately drags it out with his belt so not to delay the Tumah by finding a utensil that's not susceptible to Tumah to drag it out. R' Yehuda says that he finds a tongs (which is not susceptible to Tumah because it's a wooden utensil without a receptacle) to drag it out so that he shouldn't add to the Tumah by making his belt Tamai.

92) R' Shimon b. Nanus says that; you only remove a Sheretz on Shabbos that was found in the Mikdash if it's in the Heichel, Ullam, and between the Ullam and Mizbeach. R' Akiva says that you must remove it from any place that a Tamai person is Chayiv Kareis for entering. When you can't carry it out, you cover it with a big copper utensil.

93) Shmuel says that you're Chayiv for bringing into the Mikdash an item that became Tamai by a Sheretz, but not by bringing in a Sheretz itself. As we see that the Torah exempts bringing in a Tamai earthenware utensil, supposedly since it doesn't have the ability to become Tahor in the Mikvah. So too, a Sheretz can't become Tahor in a Mikvah. However, the Gemara rejects this, since; perhaps the reason you're exempt by bringing in earthenware since it can't become an Av Hatumah, and this is true even if it touches a corpse or if it is sat upon by a Zav (and it should be Tamai Medris), it still can't become an Av Hatumah. However, a Sheretz is an Av Hatumah, so you would be Chayiv.

94) You can't say that R' Yehuda, who requires carrying out the Sheretz with a tongs necessarily holds like Shmuel since he doesn't care that much that the Sheretz remains in the Mikdash. After all, he can hold it's problematic for the Sheretz to stay, and yet it's better to delay it a little to find tongs than to add to the Tumah in the Mikdash.

95) However, we can say that it's dependant on the argument between R' Shimon b. Nanus and R' Akiva. As R' Shimon holds that a Sheretz is not a problem, and that's why you can't get rid of it from the Mikdash on Shabbos, but only between the Ullam and Mizbeach because it's very disgraceful to the Shechina to leave it there. However, R' Akiva held that it's problematic and that's why you need to get rid of it if it's in a place that one is Chayiv Kareis for coming in Tamai.

96) [Rashi says that the Gemara rejects this; since even R' Shimon only argues whether, once it's in, do you need to get it out. However, he would hold it to be problematic to bring the Sheretz in. Tosfos argues and says: if you're obligated not to bring it in, automatically you need to get it out if you find it inside.]

Daf 105

97) We learned: everyone can enter the Heichel to fix it (when it needs fixing), and to remove Tumah. However, the best is to send in a Kohein, if not, a Levi, if not, even a Yisrael. However, this is only by Tahorim, but you can't send in Tamai people unless you don't have anyone that's Tahor to do it.

98) R' Kahana, who is generally someone who gives Kohanim a boost, taught that the Mitzvah is with an unblemished Tahor Kohein. If not, R' Elazar says: then send a blemished Kohein (since he has Kedusha to eat Kodshim). If not, then a Tamai Kohein. Rav says that the Tamai Kohein goes in before the blemished Kohein, since he can do the communal Avoda (if no Tahor is available). However, you don't allow a Yisrael to enter unless thee is no Kohein available to do it.