Daf 29

82) The Chachumim say that you can't fill an eggshell with oil, make a hole on the bottom so that it will drip into a lamp (and it will refill it as it burns the oil within the lamp). We're afraid, since it's a separate entity, that someone will take some oil from it; and removing oil from a lit lamp transgresses extinguishing on Shabbos. Not only that, but we're worried even if the reservoir is an old earthenware lamp, and we don't say he'll refrain from taking oil since it's disgusting. However, R' Yehuda allows. He also allows if the wick is long and extends out of the lamp into another utensil full with oil, even though it's a totally different utensil; but the Chachumim forbid.

83) The Chachumim agree if you attach the eggshell to the lamp, even if it's not exactly attached by a professional potter, but just glued on with some lime or cement, since it becomes one utensil (people will associate the oil as part of the lamp).

84) R' Yitzchok b. Elazar held like R' Yehuda that an unintended Melacha is forbidden, so you can't drag a chair or bench on the ground since you might make a trench. He even forbids dragging on a marble floor, although you can't make a trench there, since you'll might come to drag it on a dirt floor. [Tosfos says: although Ameimar allowed pouring wine on a marble floor in Mechuza, and didn't forbid it because you might come to pour it on a dirt floor, which is forbidden because you might come to level a hole; that's because the whole Mechuza had marble floors. However, by another city that has dirt floors, it's forbidden to do these actions on marble floors since they might come to do them on the dirt floors.]

85) However, R' Shimon permits dragging them since he allows unintended Melachos. He even allows dragging small chairs even if they could be lifted, just like they allow merchants to wear their Shatnez wares (to show their size) as long as they don't intend for them to protect them in the rainy season from the rain, and in the sunny season from the sun. [Tosfos adds: we must say that it's not a P'sik Reisha, inevitable, that it will protect him, like in the case where they wore other clothing that would protect them.] This is despite that they could have done like the Tzadikim who draped it over a pole behind them. Ullah held that R' Yehuda agrees that you may drag big furniture since you can't lift it.

86) If someone extinguishes a light because of danger; like; if you do it so robbers shouldn't find you, or so that a deathly ill person should sleep, you're exempt (and it's permitted) since saving a life supersedes keeping Shabbos.

87) If you extinguish it because you don't want the fire to burn the lamp, or to burn more oil, or to destroy the wick; the Tanna Kama says you're Chayiv, and R' Yossi holds that you're exempt for all of them except for saving the wick.

Daf 31

88) Ulla says that R' Yossi really holds like R' Yehuda that you're Chayiv for a Melacha Shein Tzricha L'gufo i.e., that you don't need the Melacha for its purpose. Therefore, even though the purpose of extinguishing is to make charcoal, or a scorched wick; here you're Chayiv to save the wick even if it was already scorched before it was lit. The reason why you're exempt if your saving the oil or lamp (and you'll throw away the wick) is because he holds that you're only Chayiv if you demolish in order to rebuild in the exact same place, (and using it to light a different wick is like building in a different place). Even though the Melachos are based on what they did in the Mishkon, and they demolished the Mishkon to rebuild it in another place; since they encamped on the word of Hashem (so it's always situated on the place Hashem wanted), it's considered as rebuilt in its original place.

89) [Tosfos explains: however, R' Shimon holds that, not only does it need to be in its original place, but the wick must be improved too. Therefore, he's exempt unless he scorched the wick. However, there is no demolishing that's better when it's demolished than when it was originally stood, R' Shimon agrees that you don't need to improve it. After all, since we learn the Melachos from the Mishkon, and the demolishing in the Mishkon was not done so that the building should be better the next time. However, they didn't extinguish a fire in the Mishkon unless it was in order to make the wood better by making it into charcoal.]

90) R' Yochanan explains R' Yossi: he holds like R' Shimon that exempts someone from a Melacha Shein Tzricha L'gufo. He only says you're Chayiv on the wick if the wick needed to be scorched.

91) Someone shouldn't stand in a place of danger since a miracle may not happen to him to save him. Even if a miracle will happen, it will deplete his merits.

92) Anyone dying should recite Vidoy (admittance to sin in order to repent).

Daf 34

93) There are three things that one must say in his house Erev Shabbos before nightfall: Did you make the Eiruv? Did you separate Maasar? Light the candles. You should say it nicely so that your family should accept to do what you ordered them to do.

94) Although we learn that you can make an Eiruv Bein Hashmashes (and before we said that you need to make sure that your family made the Eiruv by Friday before sunset); one refers to an Eiruv Chatzeiros and the other refers to an Eiruv Techumim. [Rashi says that we should be more stringent by Eiruv Techumim, although it's also only rabbinical, since there is an Asmachta for Techum. Tosfos agrees and says that you can't say the opposite that we're stricter by Eiruv Chatzeiros since you can only make it with bread, but you may make Eiruv Techumim with any food (besides water and salt). After all, even R' Meir who holds Techumim is from the Torah, and definitely more stringent than Eiruv Chatzeiros, holds that you need bread for Eiruv Chatzeiros and any food works for Eiruv Techumim. The only reason we allow to use any food by an Eiruv Techumim, since you only can make an Eiruv Techumim for a Mitzvah.]

95) If two people ask a man to make an Eiruv for them. He made one Eiruv during the day and it got eaten Bein Hashmashes. Then he set up the second one during Bein Hashmashes and it got eaten after dark [Tosfos: or didn't get eaten at all]; they're both valid Eiruvs. [Rashi says that this refers to Eiruv Techumim. Although we said that you can't make Eiruv Techumim during Bein Hashmashses; that's only L'chatchila, but B'dieved, it's Kosher, as R' Yossi says in Eiruvin that a Safeik Eiruv is Kosher. However, Tosfos asks; even R' Yossi only says it's Kosher if you're in doubt if the Eiruv got destroyed by day or by night, when you have a Chazaka of the Eiruv being around. However, here, when you knew it was eaten during Bein Hashmashes, or was put out by Bein Hashmashes, there is no Chazaka. Therefore, R' Chananel and R' Tam say that it only refers to Eiruv Chatzeiros.]

96) During Bein Hashmashes, you can't separate Maasar from definite Tevel, nor could you Toivel utensils, and, of course, you can't light a lamp. However, you can separate Maasar from Damai and you can insulate hot food in material that doesn't add heat. After all, the reason they didn't allow insulating on Shabbos when the material doesn't add heat is; you might find the food has cooled and you'll come to heat it up on the stove. However, we don't have that concern Bein Hashmashes since the average pot is boiling hot then.

97) The reason why they forbade to insulate food in materials that add heat, even from Erev Shabbos, since you might end up insulating in hot ash that may still have hot embers, and you'll come to stir it on Shabbos.

98) Bein Hashmashes is a Safeik whether it's completely day or completely night, or it's part day or part night. The practical difference is if someone sees two Zav emitions two straight Bein Hashmashes. (If one sees one emition, and he doesn't see another one that day or on the next, he's only Tamai like a Baal Keri. If he sees a second time within those two days, he's Tamai Zav, but doesn't need to bring a Korban. If he sees thrice within those two days (or once a day, three days in a row), he also needs to bring a Korban. if he has one emition, half comes out during the day, and half comes out during the night, we consider it as two emitions.) Therefore, it's a Safeik if he's Tamai Zav at all (for if the first Bein Hashmashes was day, and the second one was night, you don't have two emitions on consecutive days), it's a Safeik whether he's Tamai Zav without a Korban (that both Bein Hashmashes were day, or both were night), or if he's Tamai with a Korban (if one of the emitions happened during the switch from day to night, and is counted as two separate seeings).[Rashi says: even if both seeings are at the same time during Bein Hashmashes, it could be that the first seeing was on the first day and the second seeing would be at night on the third day. Tosfos asks: we say later that if you do a Melacha on two consecutive Bein Hashmashes, you bring a Chatos since one of them was done on Shabbos. However, according to Rashi, the first one could have been done Friday, and the second one on Moitzie Shabbos.

Therefore, the Rashbam explains that you see throughout two whole Bein Hashmasheses, one on the first day and one on the third day, with a day in between when he didn't see at all. (The Gemara that you're Chayiv for doing Melacha by two Bein Hashmashes also refers to doing Melacha throughout the whole Bein Hashmashes.) Therefore, the whole Bein Hashmashes might be completely day, or completely night, and since you have a full day in between that you didn't see at all, he's only like a Baal Keri. However, if nightfall was within Bein Hashmashes, then he saw four consecutive days and he's Tamai Zav and brings a Korban.

However, Tosfos asks: the Gemara infers that they were consecutive days. Secondly, there is no case where he's just Tamai like a Zav without a Korban. Also, if you have one long emiting that last for the time it takes to walk a hundred Amos, it's considered as a second seeing, and the time for Bein Hashmashes is way more than the amount that you can walk a hundred Amos. However, we can answer that the author of the Braisa is R' Yossi who holds that Bein Hashmashes is like a blink of an eye.]

99) [Rather, R' Tam explains: we refer to seeing the first day at the beginning of Bein Hashmashes and the second day closer to the end of Bein Hashmashes. However, the case of doing Melacha on two consecutive Bein Hashmashes, that you must have done one of them on Shabbos, refers to doing them both at the beginning of Bein Hashmashes.]

100) The time of Bein Hashmashes for R' Yehuda; Rabbah says that it's from sunset up until, but including, the point when the bottom of the western sky is dark and the top of it is reddish. However, when the top of the western sky also becomes dark, it's night. This is the time that one can walk three-quarters of a Mil (i.e., fifteen hundred Amos). R' Yosef held that it's still day by sunset. It becomes Bein Hashmashes when the bottom of the western sky becomes dark and the top is red. When both turn dark, it's night. This is the time it takes to walk two thirds of a Mil (a thousand three hundred and thirty three Amos and a third). The difference between them is the amount it takes to walk a twelfth of a Mil (one hundred sixty six and two-thirds Amos).

101) [Tosfos asks: but in Pesachim, the Gemara says that Bein Hashmashes is four Mil. R' Tam answers: that refers to counting from the beginning of sunset, and our Gemara refers to after the sun went deep under the horizon. However, you can't bring a proof that it's night when the stars come out (Tzeis Hakochavim), since we can have a Safeik what's considered to be middle sized stars. Also you can't bring a proof from the time it takes to walk four Mil from sunset, since we will have a Safeik who is considered an average person that his pace should establish the time.]

Daf 35

102) Regarding the amount that a tremendously big basket is too big to be still considered a utensil and is Muktza; Rabbah says it's Muktza if it holds three Kurim and R' Yosef says; only if it holds four Kurim. (A Kur is thirty Saah.) However, Abaya says that, when it came to a practical case, Rabbah didn't allow two Kurim like the following Braisa: that a basket that holds forty Saah of liquid, which is two Kur of dry goods (i.e., sixty Saah, since the solid can form an extra third volume of a heap on top); it's Tahor from being a utensil, and is not susceptible to Tumah. [However Tosfos concludes that we don't Paskin like this, but like we say at the end of Eiruvin, a utensil can't be too big to become Muktza.]

103) R' Nechemia held that Bein Hashmashes is from sunset until the amount it takes to walk a half of Mil. R' Yossi holds it to be like a blink of an eye. [Tosfos explains; it doesn't mean that R' Yossi holds that there is no time which is Safeik day and Safeik night. After all, R' Yossi says that, if a Zav sees his emitions during two Bein Hashmashes, he has all the Sfeikos like we said according to us. Rather, R' Yossi holds that there is a time of Safeik, but that moment only lasts for a blink of an eye.]

104) Shmuel holds that if a Kohain is Toivel during the Bein Hashmashes of R' Yehuda, R' Yossi will hold that he may eat Trumah that night since he holds that he definitely Toiveled during the day. That's because he holds that R' Yossi's blink of an eye Bein Hashmashes starts only after R' Yehuda's Bein Hashmashes finishes.

105) R' Yehuda (the Amorah) held to take the stringentcies of both opinions of Bein Hashmashes. Therefore, you can't do Melacha on Friday after the start of R' Yehuda's Bein Hashmashes. Also, a Kohain can't eat Trumah after he became a T'vul Yom until it finishes the Bein Hashmashes of R' Yossi, but needs to Toivel before the Bein Hashmashes of R' Yehuda. [Tosfos asks: it would seem that R' Yossi's Bein Hashmashes starts right after the end of R' Yehuda's. After all, he only allowed if the Kohain was Toiveled during R' Yehuda's Bein Hashmashes, but not afterwards. Since it's a blink of an eye and you can't really know when that moment is, even if you only kept R' Yehuda's Bein Hashmashes, automatically you wouldn't eat Trumah until after R' Yossi's Bein Hashmashes. Tosfos answers: his Bein Hashmashes is a few moments after R' Yehuda's Bein Hashmashes, but it's not enough time to Toivel in between. Alternatively, we're not exactly sure when R' Yossi's blink of an eye is, and it could be anytime in a certain time window. However, we know that time window doesn't start until after R' Yehuda's Bein Hashmashes.]

106) If there's one star out, it's still day. If there are two, it's Bein Hashmashes. If there are three, it's night. This only refers to medium size stars, and not large ones that can be seen by day, nor small ones that can only be seen at night.

107) If someone does a Melacha on consecutive Bein Hashmashes, he's Chayiv a Chatos since one of them happened on Shabbos.

108) Rava told his attendant: you, who is not an expert in these times, you should light Shabbos candles while the sun is above the trees (before it sets). If it's a cloudy day, then there is a sign that the sun is about to set from the roosters that starts to roost on poles. if you're out in the wilderness, the ravens returning to their nests is a sign. Alternatively, the herb Adani is a sign (since it bends towards the sun; so when it's bending a lot towards the west, you need to light candles).

109) There are six Shofar blows on Erev Shabbos. The first stops the working in the fields. When it's blown, then everyone stops plowing and hoeing. Those who are closer to the city can't go in until the further ones meet them. For, if they come in first, people will suspect the other ones that they kept on working after the Shofar blow, and they won't assume that they stopped the same time, but they had further to walk. However, the stores are still open at this point.

110) The second blow makes the city folk stop, and closes the stores. The third blow; according to R' Nosson, they light candles. To R' Yehuda Hanasi, they removed their Tefilin. [Tosfos explains: but they lit on the fourth blow, since they lit after they removed their Tefilin. Although R' Eliezer, when he was dying, screamed at his son who was removing his Tefilin before lighting and was upset that he was worried about the rabbinical prohibition of wearing Tefilin on Shabbos and was not worried to light on time which may lead to a prohibition with the punishment of stoning; that was because they were running behind schedule since they were busy all afternoon taking care of him because he was deathly ill. However, regularly, you remove the Tefilin first. On the contrary, from the fact that his son came to remove his Tefilin before lighting candles is a proof that this was their regular practice.]

111) According to R' Nosson, by the third blow; they removed the food from the oven. They insulated the food that they'll eat tomorrow, they light the candles and waited the amount of time to roast a small fish, or place a bread in an oven. They then blew a Tekiah, Truah, Tekia and that started Shabbos for them. R' Shimon b. Gamliel says; in Bavel, they blew two Tekios and then made a Truah, and they started Shabbos during that Truah. This, they did because it was their fathers' custom.

112) R' Yossi b. Chanina said that he heard that it didn't start Shabbos right away after the last blow, but they waited enough time for the blower to bring the Shofar back to his house. However, his friend asked: if so, you're not giving a set amount for it (since it all depends on where this blower lives, and some live closer than others). Rather, they had a place in the blowing area that he can store his Shofar over Shabbos.

Daf 36

113) R' Shimon permits moving a Shofar or trumpet on Shabbos. [Tosfos explains: this is only if you need to use it (for some permitted act), or need the place it's in, like any other utensil that's main use is prohibited.] R' Yehuda only allows a Shofar, since it has a use to give a young child to drink (like a bottle, that the small side is in the child's mouth and you pour liquid in the wide side). However, you can't move trumpets that don't have any apparent use. [Tosfos explains: although R' Yehuda definitely holds that a utensil that's main use is prohibited may be moved if you need to use it, or you need its place; still, since this trumpet only has very limited permitted uses, he holds that one decides that he'll not use it, and it's Muktza. This is similar to what we say that a bed that's designated to hold money, and a chicken's nest is Muktza.]

114) R' Nechemia forbids moving a Shofar or a trumpet. [Rashi says that you can only use a utensil for its main use on Shabbos. Tosfos says: according to that, R' Nechemia holds you can't move a utensil that's main use is prohibited if you need to use it or you need its place, since they're not its main use. However, Tosfos asks: we see in Eiruvin that he holds you can't use a knife to cut a rope that ties the doors of a closet together. Also, in the twenty second Perek, he doesn't allow using the knife to cut into a temporary covering of dates that were left to ripen. According to Rashi, isn't cutting its main use? Also, why does the Gemara say that he allows removing dirty dishes from the table if it's not its main use. R' Tam forced an answer: after eating, the dishes main use is to remove it from the table. Anyhow, R' Tam gives a different explanation to R' Nechemia: he only allows using utensils for what they're usually used for during the week.]

115) If you find a needle in a cow's second stomach, called the "Beis Hakosos," which has a double wall; it's only makes it a Treifa if it punctures both walls, but not if it only punctures one wall. [Rashi explains: but the third stomach, the 'Hemsas,' has a one layer wall, and is Treifa even if the complete wall wasn't punctured. Tosfos asks: but the Mishna says that a Beis Hakosos and Hemsas are Treifa when it's punctured to the outside, implying that it was completely punctured. Tosfos answers: it means that it was punctured in the direction of the outside. This excludes if it was punctured from one stomach to another. Alternatively, Really, it's only Treifa if it punctures all the way through. However, even if we see that it's not punctured on the other side, we need to worry that it was really punctured, and it grew back. This is similar to what we forbid when we find a thorn stuck in its gullet. Even according to the opinion there that we don't need to worry that it punctured through and regenerated will agree you need to worry by a needle since it's thinner than a thorn. When the Mishna allows as long as it doesn't puncture to the outside, that refers to a case where it was Shechted immediately after swallowing the needle, since, if it punctured through, it wouldn't have a chance to close up.]

116) [However, R' Tam held that it's not probable to say that the Hemsas is Treif if it didn't puncture all the way through. Rather, it's simple that the Hemsas is not Treif until it punctures all the way through. However, the Chidush is by the Beis Hakosos that it needs to puncture all the way through. After all, I might think that it's Treif since it punctures a whole layer of skin, so we're taught otherwise, that it needs to puncture all the way through, through both skins.]