Daf 126

1) The Mishna says: you can remove four or five baskets from a storehouse for a place for guests, or for people to learn if there's no more room in the Beis Medrish. [Tosfos says: the Yerushalmi says that each basket contains three Saah.] However, you can't do the whole storehouse. R' Chisda explains "four or five," (which is a contradictory amount) as four from five baskets, and five from a large storehouse, but no more. He explains the last part of The MIshna that it's like R' Yehuda who holds of Muktza, and therefore it explains: you can't start to begin clearing out a storehouse on Shabbos (since it's been designated to storage without plans to move it on Shabbos).

2) Shmuel explains: 'four or five' or even more, as the expression goes. You can start clearing a storehouse since he holds like R' Shimon who doesn't hold of Muktza, but you can't clear out the whole storehouse (and, thus, revealing the floor) since you might come to find a hole there and you'll come to level it.

Daf 127

3) According to R' Yehuda who holds that you can't start taking from a storehouse would also hold that you can't take from a pile of grain that's fifteen Saah large (since it's also piled away for later use). However, you may make a path with your feet (i.e. to kick the grain to the side since it's not the proper way of moving it, it's not a problem of moving Muktza).

4) You shouldn't take these five baskets and divide them into smaller loads, since it's better to take larger ones to minimize the amount of times that you need to carry. [Tosfos points out: although we said that you can't bring in from the field a whole animal you needed to Shecht there at once, but make smaller portions to carry in; that's because it's a much greater bother to carry in a big animal. Also, by carrying in a complete animal, it looks like you're bringing it to market.

Another thing, this is also only by items that it's not the exclusively normal way to carry it in smaller burdens, or else it's a strain to change the amount that you usually carry it.]

5) Even according to R' Chisda who doesn't allow more than five baskets will hold that it all depends on how many guests you have, i.e., that five baskets may be removed for each guest. However, there is an unresolved inquiry whether one person can clean it out for all of them, or each guest needs to clean it out for himself.

6) It's permitted to remove even baskets of Trumah in a Yisrael's hand (and it's not Muktza) since it's fit for a Kohain to eat. [Tosfos says: even though that a three fingers' squared swatch is Muktza if it's owned by a rich person since it's not fit for him, even though it's fit for a poor person; that's only because it's unfit since it's of low quality. However, here it's fit for the Yisrael to eat, but there's a prohibition that's lying on it that prevents him to partake in it.]

7) You may also remove baskets of Damai since it's fine for you to eat since you have the ability to make your property Hefker, and then you'll be poor, and poor people are allowed to eat Damai. [Tosfos says: this last thing is brought as an extra proof, but it's unnecessary. After all, even if it's not fit for you to personally eat it, it's not Muktza since others can eat it, like we said by Trumah in a Yisrael's hand.]

8) Also, Massar Rishon that was taken off before Terumah Gedolah before the grain was made into a smooth pile. Although you didn't take off Terumah Gedolah yet, it's not Tevel, since there is a Pasuk to permit this. However, another Pasuk teaches us: if you separate the Maasar Rishon after the grain was made into a smoothed pile, then you need to separate Terumah Gedolah from it, and it's Tevel until then, and therefore, Muktza.

9) The reason to reconcile the P'sukim in this manner is because the former is not considered 'Digan' yet, and the latter is considered 'Digan.' (Since grain, Dagan, is called that way since it's made into this pile.) [Rashi says: since it's now Chayiv to separate Maasar. Tosfos says: even if it didn't come into a courtyard yet and it's not Tevel until it goes into a courtyard; still, since, without the Pasuk to permit, I would say that it's Chayiv even if it's not made into a pile. Therefore, it's enough to say that the Pasuk that makes an exemption only permits before it was made in this pile, since, without it, you couldn't have it become Tevel even if was brought into the courtyard. Alternatively, (the exemption depends on what's not Tevel yet), and according to the opinions who say that it's not Tevel until it comes into a courtyard, you need that condition also to say that you need to take off Terumah Gedolah. The reason why it doesn't say that condition is because it's not universal, since some whole that it's Tevel when made into a pile, and only olives and grapes need a courtyard to make them Tevel, since they're items that you don't make piles out of them.]

10) You can remove Massar Sheini that was redeemed. [Tosfos says: there's an inquiry in Bava Metzia whether if the extra fifth is necessary for it to be redeemed, or is it just an outside obligation to add it, but the fruits are redeemed without it.]

11) You may also remove dry Turmos beans, but not fresh ones since they're too bitter.

Daf 128

12) However, you can't remove Tevel, even if it's only rabbinical Tevel, like if they grew in a flowerpot without a hole. [Tosfos says: although we say that Tevel is not Muktza since it's fit to eat if someone transgresses and separates the Trumah and Maasar, and then the fruits are fixed and permitted; that's only that it doesn't have a problem of letting them fall into a utensil, and we don't say it's a problem of preventing a utensil from being moved on Shabbos. However, they're actually Muktza and can't be moved while they're Tevel.]

13) You also can't move Maasar Sheini that was redeemed incorrectly on tokens (unminted coins). [Tosfos points out that this explains the Rabanan's opinion that you can only redeem it on minted coins. However, according to R' Dosa (in Bava Metzia) you could redeem them with these tokens. Therefore, the case that it was redeemed incorrectly is that you redeemed them on bathhouse tokens that's given as a sign that you paid.] The same is true on Hekdesh that was redeemed incorrectly, that you redeemed them on land.

14) The Rabanan forbade to move the herb 'Luf.' However, R' Shimon b. Gamliel permits since you can feed them to ravens. He also holds that you can move broken glass since you can feed it to ostriches. You shouldn't say that he's a layman and he isn't fit to raise exotic animals and their foods should be Muktza; since all Jews are nobility, therefore, they're fit to raise them. However, the Rabanan forbade and they hold that you really need to be fit to raise them to move these items.

15) However, this is only to move food for somewhat common exotic animals like an ostrich. However, you can't move bundles of vines, which is food for an elephant, unless yo actually own an elephant, since it's not too common to own them even among the nobility.

16) Bundles of different grasses and herbs; if you explicitly designate them for fuel, they're Muktza. However, [Tosfos: regularly, we assume] it's designated for fodder, and you may move them. You can cut it with your hands, but not with a utensil (like a knife), since it's like cutting beets finely, which is like grinding. R' Yehuda forbids rolling them in a utensil (to remove the husks) but you may roll them in your hands. However, the Chachumim say that you can't roll it in your whole hand, but you can only roll with the tips of your fingers.

17) You may move salted meats. R' Huna allows to even move raw meats. R' Chisda forbids it. Although R' Huna's a student of Rav who holds like R' Yehuda regarding Muktza (and since it's designated to be cooked and eaten by humans, it's Muktza even though it's fit to feed to dogs); we must say that he only holds like R' Yehuda regarding not eating Muktza, but he allows moving the items.

18) R' Chisda only forbids raw meat that's not fit to feed a person as is, because it's designated for humans and not for dogs. However, he holds you can move a raw goose since a human can eat it if necessary. [Tosfos infers from here: he can eat it raw without salting even though it's full of blood since we don't forbid eating blood that's naturally in the animal's limbs (until they come out).]

19) We learned: you can move salted fish, but not raw fish. [Tosfos explains: either this is like R' Yehuda. Alternatively, even R' Shimon agrees here since it's not even fit for dogs.]

20) You may move bones on Shabbos since they're dog food. [Tosfos explains: even R' Yehuda would agree to this as long as the meat came off the bone before Shabbos. Otherwise, coming into Shabbos it was part of human food, and now it changed to be dog food, which is Nolad.]

21) We learned you can move 'Tafuach' meat since it's food for wild animals. [Rashi explains it to be spoiled meat. Tosfos disagrees. After all, if so, you could have permitted it because it's dog food. Rather, Tosfos explains: it's regular raw meat, and if you own a wild animal, even regular raw meat is designated for them to eat (and isn't exclusively mean for humans). This opinion holds that Jews are nobility and they're fit to own exotic wild animals. R' Chisda earlier, who forbids moving raw meat, holds that we're not nobility to say we're fit to own wild animals.]

22) The Tanna Kama says that exposed water is not Muktza (even though you can't' drink from it since a snake might have drunk from it and left poison); but it's fit for cats (who are not affected by the poison since they eat snakes). R' Shimon b. Gamliel forbids leaving it for your cat since it's dangerous to do so (since someone might mistake it for regular water and end up drinking it).

23) If a sheep fell into a irrigation canal, if you can take care of it there (and it's not necessary to rescue it until Moitzie Shabbos) so take care of it there. However, if you can't take care of it (and it's suffering), you can take pillows and blankets and place it in the water for the animal to climb out. Granted, when the animal steps on them, they become a base of a Muktza (Bosis) and you're transgressing the prohibition of making a utensil Muktza on Shabbos; however, it's better to transgress that rabbinical prohibition than to have the animal suffer, which the Torah requires us to relieve their suffering.

24) You can help a toddler to walk in the street (because, even if you pick him up, you won't transgress a Torah prohibition since a human "carries himself.") R' Yehuda qualifies: only if he takes one step at a time, but not if you drag him. However, you can't help your animal walk in the street (since you're Chayiv if you end up carrying it, like the Rabanan who argued with R' Nosson held), but you can help it walk in a courtyard. However, you can't even help a chicken walk in the courtyard since it has the tendency to jump and you'll carry it (and it's Muktza). Therefore, you can only push it from behind. [Tosfos has two versions of the text in the Gemara's second Braisa tha you can help the animals walk in the street, which would argue with the the first Braisa that only allows in the courtyard; or it also says that we only allow it in a courtyard, and the two Braisos agree.]

25) When you Shecht a chicken, you must push its legs on the ground to bend them, or lift it off the ground. However, you can't Shecht it while standing on the ground since it might stick its toes into the ground, which may cause it's Simanim to come detached (from the tension), which invalidates the Shechita.

26) You don't deliver a birthing animal on Shabbos. However, R' Yehuda allows to catch the child so that it doesn't fall on the ground. R' Nachman says that you can push the animals body (to help her push out the baby). We have a Braisa like R' Yehuda. You can blow in the child's nostrils (to clear the passages) and you could put the mother's udders in its mouth to be able to suckle. R' Shimon b. Gamliel says: you can do the action to cause the mother to take mercy on the child, (i.e., to accept it), on Yom Tov; which consists of taking a fistful of salt and placing it in its womb so to remind it of her birth pangs, and by pouring the liquid of the embryonic sac on the child so that she smells it and have mercy on the child. However, this is only by a Kosher animal, but non-Kosher animals usually don't abandon their children, and if they chance to abandon them, they will never take them back.

27) However, you can deliver a human, and you can call a midwife from a far place to come. You can light a lamp for her if she needs it, even if she's blind, since it calms her, as she reasons; if I will need something urgent, my friends will see it and take care of it. [Tosfos explains: although we say in Yuma that you don't feed a sick person without a doctor prescribing it; we permit lighting the lamp more (even without her actually needing it, but just to relieve her fear); since it's more apt for a woman giving birth to be in danger from fear than a sick person to be in danger from hunger.]

28) If she requires oil, you bring her oil smeared to your hand (so it should be a change in how it's carried), and if that's not enough oil, you should carry it in your hair. (Rabbah and R' Yosef says because there is no prohibition to squeeze out liquid from hair on Shabbos. R' Ashi says: even if there is a prohibition, it must refer to you tying the utensil to your hair to carry it that way.) (Although saving a life supersedes Shabbos), but whatever you can do while changing the normal way it's done (so that it's only a rabbinical prohibition), you need to change.

29) When her womb opens up, you desecrate Shabbos for her whether she asks for it or not until her womb closes up. After that, R' Ashi forbids completely and Mar Zutra permits if she says that she needs it . We Paskin like Mar Zutra since we're lenient when it comes to any question of saving a life.

Daf 129

30) Abaya considers that her womb is open from the time she sits on the birthing bed. R' Huna b. R' Yehoshua says: from the time that blood flows down her. Others say: from the time when her friends need to carry her in their arms.

31) Abaya says that the closing of the womb takes place three days after giving birth The first version of Rava says: seven days; the second version: thirty days. Nahardai says that you desecrate Shabbos for the first three days even if she doesn't say she needs it. From three to seven days, you only desecrate the Shabbos if she says she needs it. From seven days to thirty days; a Jew can't desecrate Shabbos at all, but you can tell a non-Jew to do Melacha for her like you can for any sick person who's life is not in danger. [Tosfos says: we must say that Abaya and Rava agree to Nahardai, and they don't argue among each other, but each one is saying another case. After all, the Gemara in Eiruvin says that Rava said (when the original heated water meant for the Mila spilled) that you should ask his mother if she needs hot water, and you'll use the leftovers for the Mila. According to the second version of Rava, why do you need to ask the mother within thirty days? Also, why does Rashi and R' Chananel say that you'll have to have it heated up by a non-Jew? So, we must say that Rava only said it's allowed for thirty days to allow a Melacha through a non-Jew like Nahardai's differentiation.]

32) For the first thirty days, she should only Toivel if her husband's there to warm her up, or else she'll be in danger from being too cold.

33) You can make a bonfire for someone who let blood (and is feeling cold) even during the summer.

34) You can even burn furniture for the bonfire if necessary and it's not Baal Tashchis (wasting), since the wasting of a body is more important.

35) If someone, ate, drank, slept, let blood, or had relations; if he gets up immediately afterwards, he's in danger, and he's closer to death than to life.

36) The Chachumim say that you can tie the umbilical cord, but you cannot cut it, since you can get away with knotting it. R' Yossi even permits to cut it, and the Halacha is like him. The Chachumim agree that you can cut it by twins since it's more of a danger that they will yank it away from each other and rip the cord.

37) You can wash the children, salt them (to toughen their skin). You can wrap them in clothes and tie them with a belt (to keep the limbs in place). [Tosfos explains: since none of these things, (including delivering and cutting the cord), don't consist of a real Melacha, so we allow them since there is a lot of pain to the child if it's not done.]