- Boreir
Tזhe Gemara seeks to understand a cryptic Baraisa that said as follows: if a person has different types of food before him he may do boreir and eat, he may do boreir and leave it for others to eat, he may not do boreir, and if he did do boreir he is liable to bring a chatas.
After the first four interpretations are rejected, the fifth interpretation from Abaye is accepted. Abaye explains the Baraisa to mean that one may do boreir and eat immediately (לאלתר), and one may do boreir and have others eat immediately (Tosfos), but he may not do boreir to eat later on that day, and if he did do boreir to eat later on, it is as if he did boreir for storage and he is liable to bring a chatas.
- Why opheh and not bishul?
Rav Pappa asked why the Tanna of the Mishnah chose not to list the cooking of herbs, which was done in the construction of the Mishkan for the preparation of dyes, and mentioned baking instead, which was not done in the construction of the Mishkan.
The Gemara answers that the Tanna chose סידורא דפת - the melachos that are involved in the baking of bread.
Rashi explains that the Taan began with melachos that are only applicable to bread (choresh, zoreah) therefore he continues discussing the melacha of baking, which is the equivalent of cooking herbs for dyes.
- Spinning wool off the back of the animal
It was said in the name of Rebbe Yochanan, that one who spins wool that is still on the back of an animal on Shabbos, is liable to bring three chatas offerings: one for gozez (shearing), one for menapetz, (combing), and one for toveh (spinning).
Rav Kahana said that he is exempt from bringing any chatas since this is not the usual way to do these melachos.
The Gemara explains that even though the women involved in the building of the Mishkan did these melochos while the wool was on the backs of the animals, they were only able to do so because they were blessed with extraordinary wisdom. Ordinary people cannot do these melachos this way and therefore, it is considered an unusual manner.