Daf 111

1) You're Chayiv for tying a permanent knot. This is like tying the ring into a camel's nose, or into the head of the ship. However, if you tie a rope onto those rings, since those knots are not permanent, you're exempt from a Chatos, but it's forbidden. [Rashi: since they stay for a week or two.]

2) R' Meir permitted to untie a knot that can be undone with one hand. The Gemara is in doubt whether R' Meir would hold that someone is Chayiv for making a slipknot. One way to look at it, you can undo it with one hand. However, we can say that it's tighter than other knots that are undone with one hand, so R' Meir could agree that it's Chayiv.

Daf 112

3) There are some knots that you can tie L'chatchila, like tying knots to close women's clothing, or to close their hairnet, even if they have two knots and we're not worried that she'll try to get them off without untying both the knots, and one knot will be left there indefinitely. After all, she's afraid to pull them over her head with a small hole because it might mess up her hair.

4) Regarding shoestring knots; if the shoemaker originally tied it to the shoe, and it will never be untied, he's Chayiv. If it's the way the rabbis tie their shoes, that they tie them lose so that they can easily slip in and out of the shoes without untying them, but once in a while, when there is mud, they untie the shoes to tie them tight so that the shoes shouldn't get stuck in the mud and his feet will slip out of them while he's walking. However, it's L'chatchila permitted when the people of Mechuza tie their shoes, since they're very particular, they always tie their shoes tightly, and they must be untied at night to remove them.

5) Regarding sandal-strings; if it's tied by the sandal maker, he's Chayiv since it will remain indefinite. If it's tied by other people that will last a week or two, he's exempt but it's forbidden. However, if two people share it and you need to untie the knot and retie it to fit the wearer's foot, it's permitted L'chatchila.

6) If the eyelets on a shoe (that you pull the shoestrings through) ripped, if it's from the inner-step (i.e., the side that's between the two legs); it still has the status of a shoe according to all, since it's not noticeable to people. However, if it's on the outside; R' Yossi holds that it still has the status of a shoe since you can switch the right shoe with the left shoe and where the rip in the inner-step. R' Yehuda holds that it lost its status as a shoe and it's Muktza on Shabbos, and it's no longer susceptible to Tumah, and you can't preform Chalitza with it.

7) Even according to R' Yehuda, if it snapped in a Karmulas, we allow you to wrap a Gemmi grass around it (that's not Muktza since it's fit for fodder) which will secure the shoe to your foot so that he may walk it to a protected place.

8) Rav Paskins like R' Yehuda, and according to R' Yochanan, it's an Amoraic argument whether he Paskins like R' Yehuda or R' Yossi.

9) If a sandal that a Zav wore, and it's now Tamai Medris; that has four eyelets (two on both sides), and one of the outer ones ripped, (which is still a shoe since it has one working outer eyelet), and he fixes it, and the second outer eyelet rips; it's no longer Tamai Medris, but it's Tamai as if it touched something Medris (i.e., is now a Rishon). [Rashi explains that it's susceptible to regular Tumah without the eyelets. Tosfos argues. After all, the Mishna in Keilim says it's not susceptible at all without the eyelets. Even Rashi reversed his position. You can't say that it "touched Medris" since it touched itself while it's attached; since it's already Tamai Medris, it's full of Tumah and can't get more Tamai afterwards. Also, it touches itself in a hidden place, (where its attached to itself), and it can't become Tamai by touching hidden places.

Rather, Tosfos explains: when you fix the first eyelet, the new material becomes Tamai because it touched the Medris shoe. Now that the second eyelet was ripped, and the only reason the shoe is susceptible to Tumah is because of the fixed eyelet that is only Tamai because it touched Medris. Therefore, the rest of the shoe is secondary to it and gets the status of the eyelet.]

10) If you have a Tamai utensil that gets a hole the size of an olive (and it's still Tamai until it's as big as a pomegranate), and you fix it, and it gets another olive size hole, and you fix it etc. If all the holes equal the size of a pomegranate, it's Tahor. Although there was never a hole the size of a pomegranate at once, but since you would have such a hole without the new material, we consider that there is a new surface to the utensil, and it's like a new utensil which never was Tamai before. This is like we said about the sandal that it's no longer Tamai Medris since it wouldn't be a proper shoe from the original material that still exists.

[Tosfos points out: the Shiur that makes the utensil Tamai is a hole as big as one pomegranate. Although the Mishna in Keilim says it's three pomegranates attached to each other, that's just saying how big the pomegranate needs to be. It's not those big ones that grow one or two in a bunch, nor the smaller ones that grow four or five in a bunch, but middle size ones that grow three to a bunch.]

11) You're allowed to untie water skins (filled with wine or oil) even if it has two openings and you can remove the contents by untying one of them, we don't say that you will leave the other one indefinitely tied.

12) The same applies to a pot of meat (that you tie a covering) that we don't say you'll leave it there even if you can remove the meat out of a spout.

Daf 113

13) If you tie two ties before an animal, even though he can get out by only untying one of them, we're not worried that you'll leave one of them tied. (This is true whether it's two ropes one on top of the other, and the animal can step over the bottom one if you untie the top one, or it can bend under the top one if you untie the bottom one; or if you have one rope across, and the animal can leave when you untie one of the sides and leave the other knot intact.)

14) The Rabanan say that you can only tie a pail to a belt on Shabbos since you know that it will be eventually untied. However, you can't tie it to a rope, since you might leave it on. Even if it's a specialized rope used by weavers that you'll won't leave there (since you need it for weaving), still, you might mix it up with a regular rope. However, you can fasten a rope with a slipknot, since (he holds a slipknot is not a knot) and people won't confuse a slipknot with a proper knot.

15) R' Yehuda holds that they didn't decree to forbid a weaver's rope because we're not worried that you'll confuse it with other ropes. However, he forbids making a slipknot on a regular rope since he holds a slipknot to be a Halachic knot.

16) Rav permits tying a weaver's rope, with one rope on the cow and another on its trough. [Tosfos explains: either he holds like R' Yehuda that we never decreed on a weaver's rope, or, this Halacha was said even according to the Rabanan, since it's not as common to leave a rope on the cow or trough as it is to leave it on a pail, so there is not as much of a reason to decree to forbid a weaver's rope.] However, you can't tie a regular rope unless it's already tied on one side, either to the cow or the trough, then you can tie the other side to the other object.

17) Shmuel permits moving any part of a weaver's loom except for the beams (that hold it up) since we're worried that you'll level the holes that it made. (However, you don't need to worry that you're making a hole in the first place, since the hole always existed and you're just exposing it. As we see that they permit removing buried radishes that didn't take root, even though it leaves a hole in its place.) R' Yochanan forbids moving any of it since it's not normal to move it during the week, and that's the way you use it (by keeping it in its place), it's Muktza.

18) You can fold clothing on Shabbos if you need it for the same day. However, we allow one person to do it, but not two people helping each other (that they will spread it out very well and will remove the creases. After all, they enacted this rabbinical prohibition because folding removes creases and it looks like you're fixing the clothes). It only applies to new clothing, but old ones are forbidden (even by one person since it fixes the creases in old ones more than new ones). It also only applies to white clothing and not to colored (since folding really improves them). It's also only if you don't have any clothes that you could change to (and thus, it's necessary to wear this article of clothes on Shabbos), but he can't fold it if he could change his clothing. [Tosfos is in doubt that, if he has other clothing to wear, but it's not as nice as this one, do we consider this as if he has what to change into or not.] You can make a bed on Friday night to be used on Shabbos, but not for Moitzei Shabbos.

19) [Tosfos says that it's forbidden to fold the Shul's Talaisim since you're only doing it in order to wear it the next day.]

20) You shouldn't have your Shabbos clothing like your weekday clothing. If you can afford different clothing, you should only wear different clothing. if you can't, at least let down your clothing (that was hemmed) to be longer like the rich people who don't do manual labor wear them. We don't say that it looks haughty to do so, since he doesn't do this the whole week, it's obvious that he's doing this only for the honor of Shabbos.

21) The Torah says that you should stop "searching for your needs" on Shabbos. This implies your needs are forbidden (like to walk to your field's end to see what's needed), but you can search for "heaven's needs" (like to assign someone to give Tzedaka or making Shidduchim).

22) Your speech of Shabbos shouldn't be the same as your speech during the week. [Rashi explains: don't speak business. Tosfos asks that we already know this from not allowing to search for your needs. Rather, Tosfos explains: you shouldn't speak too much idle chat like you do in the weekdays. As we have a Medrish that R' Shimon's mother liked to speak. When it came Shabbos, R' Shimon told her that it was Shabbos and she stopped speaking. Also, the Yerushalmi says that, with great difficulty, the rabbis allowed greeting people on Shabbos.]

23) Although you can't speak these mundane things on Shabbos,you may think it. After all the Torah only says that the speech is forbidden, implying that thinking about them is permitted.

24) If there is a stream in your way and you can't put one leg on the other side while your first leg is still standing on the second side, you may jump it. After all, if you need to walk around it, you will lengthen your walk, (and we want to limit your bother on Shabbos). If we would require you to step into the stream (instead of jumping over), you might come to squeeze your clothing. So, since there is no other practical way, we allow you to jump it.

25) You can't take a big step on Shabbos. Also, it's problematic to do it during the week too since it takes away a five hundredth of your eyesight.

26) It's forbidden to eat dirt since it can harm you.

Daf 114

27) A Talmid Chachum can't walk out with a double patch on his shoes (ie., a patch to cover up the hole in his original patch).

28) A Talmid Chachum shouldn't have a stain from fats on his outer clothing, and he shouldn't have a stain from semen on his under clothing.

29) A Talmid Chachum who's careful to turn around an inside-out clothing is believed that an item belongs to him by just claiming he recognizes it without producing some Siman (i.e., some distinguished mark).

30) If you have a Talmid Chachum who rejects taking care of his own needs as he pursues taking care of heaven's needs, then his townsmen are obligated to take care of his needs, but that's only to (pay for his basic needs) like bread.

31) You only appoint someone as a Parnes over the community (to be the Rosh Mesivta) if he can answer any question from anyplace in Shas [Rashi: he even knows Mesechta Kallah that not everyone gets around to learning]. However, if he knows the Mesechta he's learning, he can be Parnes in his city. [Tosfos explains: like if he knows how to Darshen about the Sugya of the Regel on Yom Tov by the Yarchei Kallah.]

32) R' Yishmael holds that the holiness of Shabbos is greater than Yom Kippur, therefore, if Yom Kippur falls out on Sunday, you can burn the limbs of the Korbanos of Shabbos on it. However, if it falls out on Friday, you can't burn the limbs of the Karbanos of Yom Kippur on Shabbos. R' Akiva holds that they're equal in holiness, so the limbs of the Karbonos of one is never burned on the second one. However, the limbs of Shabbos are burned on Yom Tov.

33) Therefore, no one holds that you make Havdala for Yom Kippur on Shabbos (since everyone agrees that Shabbos is not less than Yom Kippur).

34) You don't blow the Shofar [Rashi: from Yom Kippur to Shabbos] as a symbal that the greater Kedusha came in, like you do every Erev Shabbos to show that Shabbos is greater and you can burn Yom Kippur's Karbonos' limbs. [Tosfos explains; however, you can't say that they blew from Shabbos to Yom Kippur since the blowing is only before the more Kodesh day.] After all, the only ones who need this information are the Kohanim, and the Kohanim are zealous and are experts.

35) You can't blow to show that you can cut vegetables on Yom Kippur for the night meal since you don't give a special allowance for transgressing the rabbinical prohibition of blowing a Shofar in order to teach a leniency. This is not only here where it doesn't show anything for now [Rashi since there is no cutting up vegetables this year since you won't cook it on Shabbos], but even if it applies immediately, like you don't blow Moitzie Shabbos going into Yom Tov to show that Shchita is permitted. [Tosfos explains: it would only show the time when it's permitted to Shecht. After all, it' couldn't be to show that there is a difference between the Kedusha of the days since the blowing signifies that we're entering a more Kadosh day, not one of less Kedusha.]

36) [Tosfos says: that, which our custom is to blow Shofar on Moitzei Yom Kippur is not to show the difference in Kedusha, since we only blow when we're going into a more Kodesh day. It's also not as a remembrance of Yovel (when they blew on Yom Kippur), since you wouldn't blow every year. Rather, we blow as a sign that you may feed the young adults who's been fasting. Also, to show that it's time to prepare the food for Moitzei Yom Tov which is a holiday in itself.]

37) Shmuel forbids cutting up the vegetables on Yom Kippur that falls out on Shabbos from a Drasha [Tosfos explains it to be an Asmachta, or else we wouldn't allow it on Yom Kippur either.] R' Yochanan permits it [Tosfos explains: the Drasha to forbid cutting up vegetables only refers to cutting them finely, which is similar to grinding; or it refers to cutting it when growing from the ground.]

Daf 115

38) you can break open walnuts and crack open pomegranates on Yom Kippur from Mincha time and up because of inflictions. [Rashi explains; since you're starving then and working with food, it adds to the inflictions of the day. However, it's not permitted before Mincha since you're not as starving then.]

39) Once the rabbis notice that many people were cheating and starting before Mincha, they forbade it completely.