- Moving shofars and trumpets
Abaye resolves the contradictions between three Baraisos involving the movement of shofars and trumpets:
• R’ Yehudah is the author of the Baraisa that permits the handling of the shofar but not a trumpet. The shofar is permitted because he holds that it can have a permitted use such as feeding water to a child. The trumpets have no use and therefore are considered a כלי שמלאכתו לאסור , (a utensil used for a prohibited labor), which he prohibits the use of.
• R’ Shimon is the author of the Baraisa that permits the handling of both the shofar and the trumpet since he holds that a כלי שמלאכתו לאסור, (a utensil used for a prohibited labor) is not muktzeh.
• R’ Nechemyah is the author of the Baraisa that prohibits the handling of both the shofar and the trumpet since he is most stringent and holds that a utensil can only be used for its primary purpose.
- Placing food on a kirah
The opening Mishnah of the third perek states that one may place cooked food on a kirah-type
stove that was heated with straw or stubble (קש וגבבה) but not if it was heated with sesame pulp or wood (גפת או עצים) unless he shoveled away the coals or put ash over them.
Rashi explains that the concern is that even when the pulp or wood go out, their embers radiate enough heat to cook that someone might be come to stoke them on Shabbos. This concern does not apply to straw or stubble once their fires have gone out.
- Chananya’s view on placing cooked food on a stove.
The Gemara begins an extensive analysis to clarify if the opening Mishnah reflects the view of Chananyah who stated in a Baraisa that any food that has been cooked to the point of maachal ben Derusai, (one-third cooked according to Rashi) is permitted to be left on the Kirah before Shabbos even though the kirah has not been shoveled or covered with ash.
Rashi explains on Daf 20, that once the food is minimally edible, there is not a concern that one might come to stoke to coals to make it better.
