Daf 47

1) You can not insulate pots in material that adds heat, like compost. [Tosfos quotes R' Shmuel: this is only if the food hadn't reached the point that it's cooked enough that Ben Drusoy would eat it. However, if it's cooked that much or if it's raw, you may insulate with them. However, Tosfos disagrees. After all, our Mishna refers to all pots, like ones that are cooked, similar to the pots the Mishna refers to in the third Perek. Rather, we must say that those are only allowed by a Kira that is open and cold air enters, therefore, the stirring won't help that much. However, by insulated pots, the stirring will always help a lot, so they decreed in all cases. After all, the reason they forbade insulating in anything that adds heat is because you might end up insulating it in hot ash (with embers) and you'll come to stir it.]

2) There is an unresolved inquiry if this compost is from the leftovers of the olives (after they're squeezed), or sesame (after they're squeezed, even though it doesn't add as much heat as the olive compost). Although we have a Braisa that only forbids putting a basket on olive compost, that may only refer to having the compost below the basket (without surrounding it), that the sesame compost is not hot enough to heat up a basket above it, but it will add enough heat when wrapping up the basket in the sesame compost. [Therefore, Tosfos explains: you can't place a pot on the coals, even if you spread ash over them, since they add a lot of heat. However, it may not be a problem to place it in an oven that its coals are shoveled out since it's only forbidden to place it on something that adds heat if you can wrap it in that material, like by the compost. However, since you can't wrap it with the oven's floor, it's permitted to place the pot on it. Even if you would dig a hole in the oven and place the pot within, there will still be a space between the pot and the hole's walls, and it's not considered being wrapped in it. Alternatively, they only forbade when the item gives heat from itself, but the oven doesn't produce its own heat, and is constantly becoming cooler without its heat source.]

Daf 48

3) [Tosfos allows leaving apples on the oven (without shoveling out the coals and placing ash on it). Since it's edible raw, it's no worse than being cooked enough that Ben Drusoy would eat it, which is permitted. This is not similar to what we forbid leaving an onion on the grill, although you can eat onions raw, but not as much as you can eat apples. After all, you want the fire to remove the sharpness of the onion.]

4) [Tosfos concludes: If the apples are in a pot, it's forbidden to return the cover, or add insulation to the covering. After all, since you're making it hotter on Shabbos, you're speeding up cooking it, which is part of the Melacha of Bishul.]

5) [Tosfos says: this, that we're accustomed to place a pot down on the ground before we return it to the oven; perhaps it's because we Paskin like the version that putting down the pot is only forbidden if you don't intend to return it, and it's permitted otherwise.]

6) It's forbidden to place cold water on a hot urn since you're making it hot. [Tosfos: even if you only intend to make it warm and remove it afterwards, since you might forget it there until it cooks. Therefore, we must say: when we permit putting cold water by a fireplace, that's only if it's distant enough that it would never get hot enough that a hand will automatically remove itself when touched.] However, you may place a hot pot on another, since it's only to keep the pot hot, and not to make it hot.

7) It's forbidden to spread a sheet over a barrel of water, and place a utensil upon it (that will weigh it down into the water) since you might come to squeeze it. This is not similar to the regular tarp that you spread over a barrel, since you don't care that it's wet, since it's designated for covering liquids and you expect it to get wet, so you won't come to squeeze it.

8) Abaya says: if you insulate a pot in soft material, you can't move it on Shabbos. [Tosfos points out: even though it's not as precious as the wool fleece that a Mishna says explicitly that it remains Muktza; still it's precious enough to say that it's still not designated for insulating.] After all, just because he doesn't have a basket of hay to insulate in, you don't throw away this soft material (from being designated for its original use), and just designate it as insulating material.

9) It's forbidden to fill a pillow with new stuffing on Shabbos. However, you may return the old stuffing that fell out. [Tosfos adds: therefore, if a string fell out from a pull-string pants, you may return it if the hole that you string it through is big and is easily returned, and you don't need to tie it and to fasten it to make sure it doesn't come out again. Otherwise, you can't string it since you might come to tie it to fasten it well. After all, we forbid returning the door of a closet for the same reason, since you might come to nail it on and fasten it well.]

10) If you open a hole to put your neck through in a Talis, you're Chayiv. This is not similar to what we allow to remove the cover (that's pasted) to a barrel. After all, the cover isn't truly attached to the barrel. [Rashi explains: this is the Heter of the Mishna that you may cut open a barrel with a sword. However, Tosfos disagrees. After all, that's going through the actual barrel, not the cover, which is attached to the rest of the barrel. Also, the Heter there is; you're not making an openning to the barrel to remove the contents, but just to crack open the barrel completely so that the contents will generously pour out. Therefore, Tosfos explains: we refer to making a hole in the cover. You can't say that it's anyhow not similar to a Talis, since to be Chayiv in making an opening, it needs to be an opening that's made to bring items in and out, and the barrel's opening is only to remove the contents. After all, if you're Chayiv for the Talis hole because it's made to get your head in and out, the rabbis would need to prohibit opening the barrel that's only made to bring out, for perhaps you'll come to make an opening that's made to bring things in and out. So, we conclude: since it's not attached to the barrel, even if it was made to bring in and out, you'll be exempt.]

11) If you have clothing items sewn together by the launderer (to wash them together so they won't get lost) {or a ring of keys, or clothes sewn with Shatnez that will eventually be removed); they're considered connected until you start undoing the stitching. [Tosfos: i.e., connected in the sense if you touch one of them, the others will become Tamai. However, if it's Tamai and you sprinkle Para Aduma water on one of them, the other ones don't become Tahor.] This implies: they're connected even at a time they're not doing the work (i.e., that they're not washing them). This is not similar to the wooden handle of an axe that's only considered attached to the axe when they're doing work (i.e., chopping wood), but not when they're not working with the axe; that's because they usually detach the wood from the handle after the work and throw it into the wood pile. However, the sewn laundry items are kept together longer since, if it would get dirty in the meanwhile, it would be easy for the launderer to just launder it again with the original stitching. Therefore, it's not regular to undo the stitching until you're ready to wear it.

12) This is the Halacha according to R' Meir who says that the extra compartments of the oven, where you put jars of oil, or you place spices, or where you put a lamp; become Tamai when Tumah touches the main stove. However, they don't become Tamai when Tumah comes into the oven's airspace, since it's only considered attached rabbinically, they made a distinction from regular Tamai utensils to remember not to burn Trumah and Kodshim because of it. [Tosfos says: however you don't need to make some kind of distinction by the sewn clothing since they have the distinction that they're not attached regarding sprinkling the Para-Aduma waters. However, since you can't sprinkle it on earthenware, you need a different distinction by the oven.] However, R' Shimon holds the other compartments aren't attached, and therefore, aren't Tamai in any capacity.

13) Regarding blades of a detachable scissors, and the blade of a plane; the parts are considered attached only regarding Tumah, but not regarding sprinkling the Parah Aduma waters: The Gemara asks: it either should be considered attached for both, or detached for both? [Tosfos explains: although we weren't bothered by this by the sewn clothing; Ri explains; that's because we know there that they're not attached from the Torah, since they don't need each other to function. However, here where each one needs the other part to function, it bothers us: why isn't it considered attached in all aspects? Rashba answers: we're not bothered by the sewn clothing since each clothing is independently susceptible to Tumah. However, here, each part is not susceptible to Tumah without the other.] The Gemara answers: since it's only considered attached while they're working together, and not attached when they're not at work, we treat it stringently in all cases. [Tosfos: asks: according to the Rashba who says when they're not attached they're not susceptible to Tumah, why, if it's sprinkled on one, is it not considered as sprinkled on the other? After all, they should be both be Tahor anyhow even if they're not considered to be attached, since they're not even susceptible to Tumah by themselves? Tosfos answers: still, you got to worry that, when you start working it together again and it becomes susceptible to Tumah, the old Tumah will come back.

Tosfos ends with a question: why do we say in the last Perek that a base (or wheels), to a box is not considered attached if it's detachable if we say here that detachable pieces are considered attached when they're working together?]

Daf 49

14) [Tosfos asks: we said earlier that the handle of the axe is considered attached regarding Tumah, implying that it's not attached regarding sprinkling. However, why should that be so? After all, we only say that it doesn't have the status of being attached by sprinkling when you're doing work with it for perhaps you might consider it attached when you're not working with it, which is not applicable by this handle since, as soon as you stop working with it, you detach it and throw it with the other wood. Tosfos answers: since you detach it right away after work, it's not considered attached from the Torah even during the work.]

15) You can't insulate in hay, peels, soft material and grasses when they're wet. The Gemara has an unresolved inquiry: do they need to be wet naturally that add extra heat, or even if it's not naturally wet? The way that soft material could be naturally wet is if it's wool that was between the sheep's thigh, which absorbed a lot of sweat.

16) you need a clean body to wear Tefilin. Abaya explains: you need to make sure not to pass gas in them. Rava says: you need to make sure that you don't sleep in them. [Tosfos explains: since you might pass gas in your sleep. Abaya also held that you can't sleep in them, but it's not a condition not to wear them if you're not sure that you won't come ever to sleep in them, like Rava holds. Alternatively, you can't sleep in them since you're not allowed to lose focus on your Tefilin. However, it's not a problem that you might emit semen in your sleep, since the Gemara in Sukka only forbids sleeping with your wife with Tefilin, implying that a regular Baal Keri is permitted to wear Tefilin.]

17) [However, Tosfos says: people can't claim to be exempt from Tefilin because of this, since they have the power to make sure that they don't pass gas or sleep in them. Still, we don't say that; if they don't wear it because they're worried that they can't hold to this standard that they're considered as "a skull that didn't put on Tefilin," which is considered a "sinning Jew;" since that's only if he purposely doesn't put it on since the Mitzvah is disgraceful to him, and he plays with the straps when it's on him.]

18) The Tanna Kama allows insulating in the small impurities that you shake off flax. R' Yehuda only allows the thicker type, not the thinner type.

19) [Tosfos asks: the Gemara said a story that Elisha Baal Kenafayim wore Tefilin during a governmental decree not to wear them. When an officer approached him, he removed it from his head. Why was he allowed to do this instead of leaving it on him and having himself be killed? After all, we Paskin that, at a time of a governmental decree, you must give up your life even if your only being forced to change your shoelaces. Tosfos answers: you only need to give up your life by the shoelaces, since you're changing to make yourself look like a non-Jew, and removing yourself from being a Jew. However, you don't look like a non-Jew when you don't wear Tefilin since there are many Jews in the marketplace not wearing Tefilin.]

20) you can insulate in hides, and you may even move it, since it's not Muktza. [Although we find many places that hides are Muktza, Rashi answers: that's only hides of smaller animals which are not thick enough to sit on, but you may move skins of large animals that are thick enough to sit on. Tosfos asks: but we see that goats skins are not Muktza, like you're allowed to wrap it around a box that's on fire to stop the fire from spreading, Rashi must explain that, even though regularly it's not used for sitting, this one they explicitly designated for sitting. However, Tosfos answers: the Muktza hides are still fresh and damp (so, it's not optimal to sit on). Here, we refer to hides that are already fully dried out.]

21) The Tanna Kama says that only laymen's hides are not Muktza, but not ones belonging to a craftsman (since he's careful with the hides that he plans on making utensils out of in order to sell them). R' Yossi permits by a craftsman. [Tosfos: and since R' Yishmael b. R' Yossi brings a story that his father, who was a craftsman, practically told someone to bring them his hides on Shabbos, (and not like Rashi who explains that he told to bring it during the week, and it's just a proof that they weren't that careful with it), the Halacha is like R' Yossi.]

22) You're allowed to move the hides even if they're not yet susceptible to Tumah. [Tosfos says: although the Gemara in Zevachim says that they're susceptible to Tumah as soon as they're flayed from the meat, that's only if it's designated to sit upon, and our Gemara refers to if it wasn't designated for use. Although we said by a needle that its eye or point broke off; since it's not a utensil regarding Tumah, it can't be a utensil regarding Shabbos (and it's Muktza); that's only if it can't be a utensil even if you designate it for use. (Although we find that it could be susceptible to Tumah if you designate it to stretch out clothing; that's only if you repaired it a little.) Therefore, we see that you can move an unfinished needle (that the eye wasn't popped out) since you can change your mind and designate it to be used as is, even if you didn't yet change your mind.]

23) R' Chanina b. Chama says that we learned; the thirty-nine Melachos correspond to the Melachos done in the Mishkon. R' Shimon b. R' Yossi b. Lekunya says that it corresponds to the thirty nine times it says "Melacha" in the Torah. [Tosfos explains: since here are many Melochos that are similar to each other and we shouldn't classify them as a different Melacha if it wasn't for some need, like to get enough Melachos to fill out the amount of times Melacha is written in the Torah.] We have a Braisa like the opinion that it corresponds to Melachos done in the Mishkon. [Tosfos asks: it seems from this that the opinion that the Melachos correspond to the times it says Melacha in the Torah doesn't hold at all that it's based on the Melachos in the Mishkon. If so, it's a question how he knows which Melachos to count?]

24) We see that they did carrying in from a Reshus Harabim to a Reshus Hayachid in the Mishkon when they loaded the boards onto the wagons. [Tosfos although we find that below the wagons were a Reshus Harabim, on top of the wagons was a Reshus Hayachid. This is even if you don't hold like R' Yossi b. Yehuda's Halacha, that a basket that's four Tefachim wide on top of a pole has the status of a Reshus Hayachid; still, the wagons had walls ten Tefachim high and were four Tefachim wide like all Reshus Hayachids.]

Daf 50

25) You can insulate in wool fleece, but you can't move it on Shabbos (since it's Muktza). Rava says that it's only if it wasn't designated to insulate, but when you designate it for insulating, it's no longer Muktza. Raveina says that it's not Muktza even if you don't designate it for insulating. Our Mishna only considers it Muktza if a merchant designates it as his wares.

26) If you have big palm branches that you originally gathered for fuel, but now you want to designate them for sitting. In order to remove the status of Muktza on them; the Tanna Kama says that you must tie them up. Rav Paskins like him. R' Shimon b. Gamliel says that you don't need anything but have in mind to use it for sitting. Shmuel Paskins like him. R' Assi says; even if you don't have in mind, the very fact you sat on it on Friday makes it no longer Muktza. We have a Braisa like him too.

27) Everyone agrees that having in mind to use it makes it no longer Muktza if it's a difficult time and people are very busy; like by a mourner's house, or by Sheva Brachos.

28) Everyone agrees that you can designate a basket of dirt in your house to use over Shabbos (to cover disgusting things like spit and dung), as long as you place it in a corner (so that it shouldn't just blend into the dirt floor). This is true even according to the Tanna Kama and Rav. Although they usually hold; to designate items for Shabbos, you need to do something to them; that's only when the item could use some action (like tying the palms), but there is no action applicable for dirt.

29) This, that we have contradictory Braisos if we allow using sand and another type of earth (Neser) on Shabbos to use as a detergent to wash silver; we don't need to say that they argue whether you can make items non-Muktza without an action if there is no action applicable. After all, we can say that everyone agrees to it. We can't say that they argue with the argument between R' Yehuda and R' Shimon if we allow an unintended Melacha, and we're afraid that it might be caustic and smooth the surface. After all, the end of the Braisa says that a Nazir (who can't remove his hair) can't wash his hair with it; and we have a Braisa that (the Tanna Kama forbids this) and R' Shimon permits since it's unintended if it removes hair, (and R' Shimon also holds that he may train his hair, but not comb it [Tosfos: since he intends by the combing to remove dangling hairs.]) So, this Braisa can't be R' Shimon. Rather, we must say that both opinions agree with R' Yehuda, and it's an argument if it actually can smooth the surface or not, and it's not a Melacha.

30) Even though it says that you can wash your face with it even though it can cause your beard hairs to fall out; we must say that it's only allowed for a woman, a minor or an impotent male who can't grow a beard.

31) You can wash your face with the detergent Barda, unless it mostly contains Ohala, a course ingredient that will make the beard hairs come out.

32) You can't bang olives on rocks to sweeten it since you loose some of the oil, which is destroying food. This is not similar to what Shmuel says that you can use bread for all your needs, since your not ruining it or making it disgusting like you're doing by the olives.

33) There is an argument if a male can wash his face, for perhaps it's a problem of doing things like women. However, it's permitted if it pains you, [Tosfos: even if it pains you to walk around people without your face washed.] However, some held that it's permitted, as we learned: someone should wash his face, hands and feet everyday as the Pasuk says "all the works of Hashem is for His sake."

34) If you insulated in something Muktza, everyone holds that, if the pot was taken out already; if the insulation didn't fall, you may return it. If it fell, you can't return it. [Tosfos says: this is true even according to what we Paskin like R' Elazar b. Tudai that you may indirectly move Muktza; but that's only that you can stick a needle in hay to remove fruit that's hidden in it; but here, in order to form an area to place the pot, you need to place the insulation up the sides, which involves a lot more than this indirect moving.]

However, before you remove the pot; the Tanna Kama says that you may remove it and we don't need to worry that the insulation will collapse. However, R' Elazar b. Azarya holds that we need to worry about it collapsing, so you shouldn't remove the pot, but tip the basket where its insulated on its side and serve that way.

35) if you have a sweet smelling grass that was stuck into a pot of dirt (to keep it fresh); R' Huna says that you can't remove it on Shabbos unless you stuck it in once, pulled it out and stuck it in a second time into the hole. Otherwise, you'll be moving the dirt while you remove it. Shmuel held similarly regarding a knife that stuck in between rows of bricks. However, they are disproved from a Mishna that says that, if you buried turnips and radishes in the ground, (to preserve them), by a vine, if some of its upper leaves are exposed, you don't need to worry that it's considered planted regarding Klayim, or Shvious, or Maasar, and you may remove it on Shabbos. This proves that we don't need to worry that you're moving dirt on Shabbos.

36) [Tosfos says: we must say that it didn't take root, or else you wouldn't be allowed to remove it on Shabbos. The Chidush by Shvious and Klayim is that you don't need to decree to forbid burying so you won't come to plant it. The Chidush by Maasar that, even if the produce becomes bigger, you don't need to separate Maasar on the addition, since it can grow like this even on a window shelf. However, this is only if you didn't intend to plant it, but once you intend to plant it, you need to worry about all of them.]

37) [Tosfos explains: the Mishna only uses the case of "some of its leaves are exposed" because of Shabbos (to have something to grab onto), but not because of the others. After all, once the bulbs are not exposed, it doesn't become anymore planted because the leaves are exposed. However the Aruch's text is "if part of it is exposed," which refers to the bulbs themselves, that they need to be exposed, or else it would be a real planting. (However, the original opinion of Tosfos holds that it's not considered planted if it didn't take root.) Although the Gemara in Eiruvin brings this as a proof that you're allowed to pick up an overturned bowl on the ground with its rim covered with dirt, (and if the bulbs are exposed, you're not lifting the dirt that's on top of it); we must say that the dirt is closely packed and flushed to the bulb that it would be inevitable that you'll lift that dirt when you pick the radish or turnip from the ground.

You can't say that this Mishna is like R' Elazar b. Tudai who allows indirect moving, and R' Huna and Shmuel hold like the Rabanan, since our Mishna is like the Rabanan since it doesn't allow pulling out without having the leaves exposed, and R' Elazar b. Tudai would allow if it's completely covered. Even according to the Aruch (that the condition of "exposed bulbs" is needed for the other Halachos), you need to say that "partially uncovered" is a condition to pull it out on Shabbos, or else, the Mishna should have said explicitly that you can pull it out on Shabbos even if it's completely covered.]

Daf 51

38) If you didn't cover the pot with insulation on Friday, you can't cover it anymore after nightfall. However, if you covered it on Friday, and it got exposed, you may cover it again. [Tosfos explains: it must be that it became exposed by itself on Friday (i.e., you didn't expose it). Then, you may cover it when you discover it at night. However, if you exposed it yourself on Friday in order to cover it at night, it's forbidden. This is considered as if you started the insulation on Shabbos, which is forbidden. However, if you personally exposed it after nightfall, you're allowed to cover it again.]

39) You're allowed to insulate cold water even if you're insulating in the same materials that you would insulate it when it's hot. R' Nachman insulated cold water, and drank water that was heated by a non-Jew, and it wasn't a problem of Bishul Akum, since it's edible without cooking. However, R' Ami was upset at him for this, even though this is the Halacha, but he felt since R' Nachman was a great person (and people would extrapolate to do many more leniencys), he should had been more stringent on himself.

40) [The Tanna Kama held] that you can add onto insulation on Shabbos, although you can't start insulating on Shabbos. However, R' Shimon b. Gamliel held that it's permitted to switch the insulation, to take off the first one and put a heavier insulation on, or a lighter insulation if you see it's burning.

41) It's permitted to insulate on Shabbos if you put the contents in a Kli Sheini. After all, once you're consciously cooling it down by putting in a Kli Sheini (and show that you don't care that much about its temperature), we don't worry that you'll come to stir coals to heat it up.

42) If your insulation cover is Muktza, even if the side insulation is not Muktza, then; if some of the pot's cover is exposed, you lift the cover, and the Muktza insulation will shake off. You take what you want, and return the rest. However, if it's not exposed, it's forbidden to remove. [Rashi explains: the reason you can't remove the side insulation and lift and shake off the top Muktza is; since the pot is now Bosis to the Multza insulation. Tosfos disagrees. After all, if that would be true, it should be Bosis even if part of the cover is exposed. Rather, it's not Bosis since you plan on removing the Muktza off it on Shabbos. The problem here is because; there is no way to access the pot without touching the Muktza. Like, if you have the pot under a big overturned earthenware vessel, and you cover the whole thing with Muktza insulation. Alternatively, you have the pot in a box, and you cover the whole top side with Muktza, so you can't access it from the sides.]

43) [Tosfos explains: that which we don't allow to remove the top Muktza is only according to R' Shimon b. Gamliel who says that you need to deal with the non-Muktza part, and therefore, in the twenty second Perek, he holds that, if a stone is on a barrel, you need to get the stone off by tilting the barrel. However, the Rabanan there who say that you may manually take off the stone, here too they can remove the Muktza insulation.]

44) You can place hot pots or plates on other hot pots or plates. They don't allow it if the top one is cold to heat it up, but just to keep hot one's hot. You may smear dough between the cover and the pot to prevent heat from coming out.

45) You can't smash up snow and hail in order for it to melt and get water [Rashi: since it looks like you're doing a Melacha to make water], but you may put them in a cup or plate even though it will melt there. [Tosfos says: therefore, you shouldn't wash your hands during the winter with water that has some frozen ice in it since you'll be melting them. Hashem will send a Bracha for people who are careful with this.]