Daf 102

1) if someone builds the smallest amount on Shabbos, he's Chayiv.

2) In building a wall,there are three levels. When building the lowest level, you're Chayiv when you embed the stone into the ground, even without cement. You're Chayiv for the intermediate rows when you cement them in. You're Chayiv for the upper row when you place it on without cementing. Since you're not placing anything on top of them, it doesn't make much of a difference if the stone moves a little on top.

3) You're Chayiv for engraving the smallest amount in a stone. Rav says that you're Chayiv for building, and Shmuel holds you're Chayiv for "the finishing touches."

4) If you make a hole in the chicken coop; Rav holds that you're Chayiv for building, and Shmuel holds you're Chayiv for "the finishing touches." [Tosfos explains: Shmuel doesn't hold that it's an openning made for bringing in and out, so he doesn't hold it to be building. (However, we explained earlier in the Mesechta that Rav held it to be bringing the foul air out and the fresh air in).]

5) If you drill a hole (in order to stick something in that hole, like a hook); Rav says that you're Chayiv for building, and Shmuel holds you're exempt since it's not the finishing of the Melacha since you need to fill it. Therefore it's not making the "finishing touches" unless you bang the nail partially into the wall and you'll leave the nail there halfway out in order to use as a hook.

Daf 103

6) If you have a large piece of wood that you can carve out a utensil that can hold a Kav, and you only carved out on Shabbos three Lugim (i.e., half a Kav), you're Chayiv since many people leave it that way. This is even true when you plan on carving out more.

7) If you bang a sledgehammer against an anvil, you're Chayiv for fixing the hammer. After all, now you smoothed its surface so that you won't break foil when you bang on it.

8) If you put the peg into the holes to attach the handle to the shovel; Rav holds that you're Chayiv for building, and Shmuel holds you're Chayiv for "the finishing touches." [Tosfos explains Rav: although we say that there is no building by utensils, that's only when you don't need a craftsman to put it back and you don't tighten it so well. However, when you need a craftsman to put it together and you tighten it very much, it's considered building.]

9) If you plow the smallest amount, your Chayiv, since you can plant one seed of a gourd in it.

10) If you uproot 'Olshin' (some type of grass); if you want to eat it [Tosfos explains: if it's edible to humans] the Shiur to be Chayiv is with a Grogeres. If it's for your animal's fodder [Tosfos explains: it's not fit for people, (or else you'll be Chayiv for the smaller Shiur)], the Shiur is the size of a young goat's mouth. If you want to use it for fuel to cook, the Shiur is the amount you need to cook a Grogeres of a chicken egg. If you're doing it to improve the field (i.e., by weeding), you're Chayiv for any amount.

11) All those Shiurim (besides for improving the land) refers to pulling it out in a swamp (where it doesn't improve the field) or if you pull it out in someone else's field. Although it's inevitable that it would improve the field, but you don't care to, so you're exempt [Tosfos explains: because it's a Melacha Shein Tzricha L'gufo, as we'll explain later.] However, you're Chayiv for the smallest amount in your own field (even if your main intent is for other reasons) since it's inevitable to improve the field (i.e., it's a P'sik Reisha) and you're happy that it improves it.

12) [The Aruch says that a P'sik Reisha that you don't care for, like here where you do it in someone else's field who's not a friend, is permitted L'chatchila. Therefore, he permits removing a linen stopper from a barrel although it will squeeze out some of the wine since you don't care for it since that wine drips out on the floor and is ruined. Tosfos argues. After all, we see that the Gemara only permits popping a pimple, although he doesn't care for the openning, or taking out a thorn that's stuck in your body with a needle, although you don't care for it to bleed; because of the pain. This implies that regularly it's forbidden. So, here, it's not permitted to take out the weed, but it's only exempt from a Chatos. Although the Gemara allows pouring donated wine on the Mizbeach according to R' Shimon since you don't intend to transgress "extinguishing the Mizbeach's fire;" we must say that it was done in a way where it wasn't inevitable, like if you leak a drip at a time. Alternatively, you pour it on the limbs that are burning on the Mizbeach, and not directly on the fire.

However, it's difficult from what we allow, according to R' Shimon, taking off berries from the Hadasim although you're making them Kosher since you have other Hadasims, despite that making it Kosher is inevitable. You can't answer that we don't consider it fixing the Hadas if you don't need it. After all, then you don't need to come onto R' Shimon to permit unintended Melachos if it's not a Melacha. Perhaps you can answer: since it's only considered a rabbinical fixing, the rabbis didn't forbid as long as you don't care about it.]

13) Righties are Chayiv if they write with their right hands, but not if they write with their left hand. The opposite is true by lefties, they're Chayiv if they write with their left hand an exempt when they write with their right hand. If someone's ambidextrous, he's Chayiv for writing with either hand.

14) R' Yehuda holds that; if you intended to write a large word, and you started and wrote two letters, and those two letters form a name, like if you wrote the word 'Shem' from the word 'Shimon,' you're Chayiv. However, this is only true if the two letters are separate characters, like a 'Shin' and a 'Mem.' However, he exempts if they're the same character, like two 'Shins' to form the word 'Sheish' from the larger word 'Shashabtzer.'

15) However R' Gamliel says that you're Chayiv even if they're the same character, like when you write the word 'Sheish' from the larger word 'Shashabtzer.'

16) R' Yossi holds the Melacha is not writing letters per se, but just making marks, as they made marks on the boards in the Mishkon to show which boards go together. Therefore, you're Chayiv for making two marks.

17) According to R' Yossi, you're Chayiv for making a mark with either hand (since you don't need much dexterity to do so), whether you're a righty, lefty or ambidextrous.

18) R' Shimon holds that you need to write the whole word to be Chayiv, but not the whole Pasuk (sentence). [Tosfos says: even though R' Shimon only needs someone to weave for two "heddle's worth' to be Chayiv, and he doesn't need to weave the whole garment, that's because weaving is creating a new thing that didn't exist, so it's important even with a partial creation. However, writing (on paper) and tanning (hides) are just improving existing items, you're not Chayiv unless it's a complete improvement.]

19) However, you're never Chayiv for writing two letters from a larger word if they don't form a word.

20) That which you're Chayiv for writing Shem from Shimon despite that you wrote an open Mem (since it's in middle of the word 'Shimon'), but requires a closed Mem (since it's the end of the word 'Shem'); because, there is a Tannaic argument whether it's Kosher if you switch them around in the wrong place, and this opinion holds like those who say that it's Kosher if you switched them.

Daf 104

21) If you write with any ink that lasts, you're Chayiv. However, if it doesn't last, you're exempt.

22) If you scratch words on your skin, R' Eliezer says you're Chayiv, since we see that b. Sadita did it to smuggle witchcraft out of Egypt. The Chachumim exempt since it's not normal to write that way, and b. Sadita was different since he was crazily bent on getting the information, he did abnormal things to accomplish it.

23) The Tanna Kama holds that you're exempt if you add a letter onto previous writing. However, R' Eliezer who holds that you're Chayiv for weaving one thread on previously woven material, will also hold you're Chayiv if you add a letter onto a previous writing.

24) If you write one letter, and that finishes a Sefer (in Tanach); Rava b. R' Huna holds that it depends on the previous argument between R' Eliezer and the Rabanan whether you're Chayiv. R' Ashi says that you're Chayiv even according to the Rabanan since it makes it into a finished Sefer. Similarly, R' Ashi will hold that if you weave one thread to previously woven material, if it finishes the garment, even the Rabanan agree that you're Chayiv.

25) If you intended to write the word 'Yehuda' in a Sefer Torah, but you forgot the Daled. Then you realized that it's Hashem's name, and you actually needed that name there (and not like you originally thought that you needed the word 'Yehuda'). (Although you didn't write Hashem's name L'shma), R' Yehuda says that you only need to trace over it again L'shma and it's Kosher. However, the Rabanan say that this is not the choicest of how to write Hashem's name and is Pasul. R' Chisda explains their argument on whether we consider writing over writ as writing or not. Therefore, if you do it on Shabbos, the Rabanan hold that you're exempt, and R' Yehuda holds that you're Chayiv. [Tosfos adds: you'll have the same argument regarding a Get that was originally written not L'shma, if you can rewrite it L'shma if you trace the letters.]

26) [However Tosfos points out: R' Acha b. Yaakov learns in Gitten that everyone holds that you can make a Get Kosher by retracing it L'shma. They only argue by a Sefer Torah. Although the Rabanan hold it to be a writing, still, it's not a nice writing, so it's invalid because it's sloppy writing, and Hashem's name needs to be written nicely. However, everyone holds he's exempt for Shabbos, since it's only considered writing when the retracing adds something to the writing, like by Gittin and a Sefer Torah that you're adding L'shma. However, since you're not adding anything to the original writing on Shabbos, you didn't do anything and you're exempt.]

27) If you wrote one letter (on the edge of a paper) in Teveria, and another letter in Tzipori, they combine to be Chayiv. Since you wrote the two letters, and they're only missing to be brought together so that they can be read together, we don't consider that enough to say that the Melacha is not complete. However if you write one letter in middle of a page in a notebook and another letter in the middle of the opposite page, or one letter in middle of one wall and another letter on the opposite wall, he's exempt since you need to rip them out in order to bring them together to be read.

28) If you edit one letter, you can be Chayiv. Either we refer to removing the top of the letter 'Ches,' which makes it into two Zayins (and thus you made two letters). Alternatively, you removed the back of the Daled, which makes it into a Reish, (and although it only makes one letter), we refer to a case where it finishes off the Sefer.

Daf 105

29) [Tosfos sets up the case: we refer to someone who wants to write any two letters and he doesn't care which two (and therefore, no matter how the two letters come out, he accomplished his intention); and he's starting to write his first letter] and he starts to write a 'Ches' and it becomes two 'Zayins,' he's exempt since the Zayins still need the little crowns on top to make them letters. However, he would be Chayiv in a similar situation where the letters don't need these crowns [Tosfos: because he accomplished his intention to write any letters.]

30) If you write a abbreviation (like writing "R' " for "Rav"); R' Yehuda b. Beseira says that you're Chayiv, and the Rabanan say that you're exempt [Tosfos even if you wrote two abbreviations, which would be writing two letters.]

31) If you wrote one letter forgetfully in the morning, and then you remembered that it's Shabbos, and then you forget a second time and wrote a second letter in the afternoon; R' Gamliel says that you're Chayiv (and we don't say the realization in between makes a break in the Melacha) since we don't say a realization breaks by a half of Shiur. [Tosfos explains his reason: since the Pasuk says "that he realized his Chatos (sin)," this implies that only a realization that brings you to bring a Chatos is considered a Halachic realization, and not one after a half of Shiur, which doesn't make you bring a Chatos.] The Rabanan hold he's exempt since they hold that the realization breaks a Melacha after a half of Shiur, so you didn't do a complete Melacha in one forgetting. [Rashi says the reason it gives the case of one in the morning and one at night: because, even if he didn't actually realize it, but since there is enough time to realize it in between, it's as if he realized it. Tosfos disagrees. After all, if it's true, it needs to explain how much waiting is considered as a realization. Furthermore, we said that you're Chayiv if you wrote one letter in Teveria and another in Tzipori even though there needs to be a lot of time in between to travel from one to the other. Rather, Tosfos says: it's a Chidush to R' Gamliel that you're Chayiv despite realizing in between, and despite having a long time in between too.]