1) If someone brings a jug of wine from one place to another, he can't carry a few jugs in a basket or box, so that he should do it differently than he does it during the week. Rather, he carries one or two jugs on his shoulder, or in his hands in front of him. [Tosfos says: even though it says in Mesechta Shabbos that you may carry four or five boxes of produce to clear out space in a storehouse in order to make less trips, and here we say it's better to make more trips as long as you don't carry too much at a time; we must say that we allow carrying a bigger load on Shabbos, where you can't carry it into the Reshus Harabim, so, since it's not public, you don't need to carry it abnormal from what you carry during the week. However, when you carry on Yom Tov, it's in middle of the street, so it's better to carry it abnormally with smaller loads, even if it makes you carry more times. The truth is, if it wouldn't make it abnormal (i.e., there are people who carry it both ways), then you can't make it that you carry more times than you personally would during the week.]
2) You shouldn't drape hay over your shoulder to carry it like you would do during the week, but carry it in your hands to carry it abnormally.
3) If you can't carry it abnormally (since there are too many guests and you need to carry a lot at a time), it's permitted to carry it normally.
4) Rava enacted: if you usually carry the jugs on your shoulder, you should change to make it easier and carry it dangling on a pitchfork. If you usually carry it dangling on a pitchfork, you should change and carry them with two people holding onto a pole, (which the jugs are dangled on). [Rashi says: which is also an easier way to carry. Tosfos argues since the Gemara in Bava Metzia says that it's harder. Rather, it's better to carry it that way in order to carry it abnormally.] If you usually carry it on poles that are upon your shoulders, they have to change by carrying the poles in their hands. Even though it's not easier, it's a change of how you carry. If you usually carry it with poles in your hands, you should spread a handkerchief over the jugs so that it should be abnormal.
5) Although women who bring water in their pails don't change the way they carry it, it's because they can't change the way they carry it. After all, if they usually carry them in large pails, they can't change to smaller pails since it will make them make more trips. If they carry in smaller pails, they can't change by carrying them in large pails since it will make them carry bigger burdens. [Tosfos explains: since it's not a change, since people carry it both ways during the week.] They can't change by tying a cover to it, since it might snap off and they'll retie it on Yom Tov. They can't spread a handkerchief on it since it might fall in and get wet and they'll come to squeeze it. [Tosfos says: although we already said that you should cover the jugs with a handkerchief, that refers to jugs that have their own cover and the handkerchief can't fall in. Alternatively, we're only worried here by water, that if it falls in and you squeeze, it will be laundering. However, the jugs refer to wine, and if you squeeze it, it would only be a Melacha because it's similar to threshing, and that would only be Chayiv if you want the wine, and not here, where you're just want to dry out the handkerchief, the wine squeezed out will go to waste.]
6) It's forbidden to clap and dance on Shabbos [Tosfos: so that you don't come to fix a broken musical instrument. (However, nowadays, when we're not experts to fix these instruments, it's permitted.)] It's also forbidden to sit at the opening of an alleyway since an object might roll out into the Reshus Harabim and you'll come to retrieve it. However, if people transgress these, you don't protest against them since it's better for them to do it forgetfully than to inform them and they'll transgress it on purpose. We even don't protest by a Torah Halacha, like by those who eat Erev Yom Kippur right before sunset, although the Torah requires one to add on to Yom Kippur. [Tosfos brings this as a proof that the addition needs a certain amount, and it's not enough to add on the slightest amount, since everyone doesn't stop exactly at sunset since it's impossible to know when that is. However, it's hard to know how much that amount is, so you should stop eating when it's definitely a small while before sunset.]
7) According to R' Shimon (who doesn't hold of Muktza), you can start partaking in any stored away items unless it's ceder wood (or similar items) that are only used for building (and not kindling) which is Muktza since people refrain from using it since it might get ruined and you'll have a loss.
8) According to R' Yehuda (who holds of Muktza): you can't start partaking in any stored away items unless it's straw that has thorns in it (and it's not fit for building to add to the cement), and it became rotten and is no longer fit for fodder; so it's only can be used as fuel. [Tosfos says: since it wasn't originally stored for the purpose of fuel, but for being fodder, so it's no longer designated for what it was set aside and stored away for, so it's not considered as stored away, and it's regular straw.]
9) You may not partake in wood of a Sukka-like hut even if the Schach was made thick, you can't take the top layer since it was left there to be part of the roof, so removing it will be demolishing. However, if the extra Schach is still in bundles, it wasn't left there to be part of the roof and you may remove it. Similarly, extra wood leaning against the wall are also permitted to take since it's not part of the walls since it wasn't woven into the walls.
10) If this Sukka-like hut fell down on Yom Tov; R' Shimon allows to partake in the wood, but R' Yehuda forbids since it was Muktza during Bein Hashmashes when it was still up since it would be demolishing if you partake in it. However, the Gemara concludes that it's only if the Sukka was shaky during Bein Hashmashes, where he's expecting it to fall on Yom Tov. This is like how he allows the leftover oil in a lamp since you're expecting the lamp to be extinguished during Shabbos. However, if it was stable, even R' Shimon would agree that it's forbidden.
11) The wood of the Sukka is forbidden all seven days since there is a Hekish between it and the Korban Chagiga, and they are forbidden until after Moitzie Shmini Atzeres. [Tosfos explains: since he might need to eat a meal there Bein Hashmashes of the seventh day and, therefore, it's Muktza for that Bein Hashmashes that's before Shmini Atzeres, thus, it's Muktza for the whole Shmini Atzeres. The world is accustomed to forbid even on Shabbos after Simchas Torah. (Although it wasn't Muktza Bein Hashmashes between Simchas Torah and Shabbos but because of the Safeik that it might still be the day before, i.e., Simchas Torah, and we don't say by that “once it's Muktza Bein Hashmashes, it's Muktza the whole day”); since we consider it as prepared on Yom Tov to be permitted on Shabbos.]
12) Decorations also get the Hekdesh on them. However, it helps to make a condition that he's not refraining from using them all Bein Hashmashes. Therefore, it's not secondary to the Sukka at that moment so the Kedusha doesn't go on it, However, Kedusha takes effect on the wood and no condition helps, and it's Muktza all seven days. [Tosfos says: it seems from here that it's forbidden because it's Muktza. Although we said earlier that it's forbidden because of a Drasha that it's forbidden like a Chagiga; R' Tam says: the Torah prohibition is only for the minimum amount needed for the Sukka to be Kosher, i.e., two walls and a Tefach, but any addition is only rabbinical. Alternatively, the Ri answers: we refer to after it fell down and is no longer designated for the Mitzvah. However when it is standing, it's forbidden from the Torah as long as it's the main part of the Sukka.]
13) The difference that a Sukka is forbidden all seven days, and an Esrog is only forbidden when you separate a different Esrog for every day; Rav holds until you're Yoitza that day, and R' Assi holds until the end of the day; since Sukka has a continuous obligation for seven days and nights. However, the Esrog has a break in its obligation at night, so it has a break in its Muktza too. [Tosfos says: Rav and R' Assi only argue about other days, but everybody agrees that the Esrog is Muktza for the first day until nightfall.]
14) R' Shimon b. Elazar quotes R' Yehuda: you may bring wood on Yom Tov from the fields if it was gathered in a pile, or from a storage area even if it's spread out [Tosfos: and you don't transgress the Melacha of gathering produce on Yom Tov, since it didn't grow there]. Shmuel held that R' Shimon b. Elazar was a single opinion, but the Chachumim say that R' Yehuda held that you can only bring wood from the storage area and if it's gathered.
15) Vine and reed leaves, even if they're gathered, they have the status of being spread out since the wind will blow them away and scatter them. However, if you place a utensil on them (weighing them down), they retain the status of being gathered.
16) The Tanna Kama says that the above storage area is only if it's near the city and has a lock on it. However, R' Yossi says that one near the city doesn't need a lock, and one with a lock doesn't need to be near the city, as long as it's inside the T'chum. The Halacha is like R' Yossi.
17) You can't chop fire wood from a pile of beams, nor from a beam that broke on Yom Tov. However, you may chop from a beam that broke from before Yom Tov. When you chop them up, you can't chop with an ax, sickle or saw, but only with a cleaver (i.e., a smaller blade than an ax).
18) If you have a double blade utensil, one side's an ax and the other side's a cleaver, you may chop with the cleaver side and not with the ax side, and we don't say to forbid the cleaver side because it has an ax on it, nor can you allow the ax side since it also has a cleaver. [Tosfos says: we're not experts to what size blade is considered to be an ax, so we can't chop it with any utensil, and you can only break it with your hands.]
19) If you have a house (that's all closed up) and is full of fruit (that's inaccessible). If that house caves in, you can remove the fruit, even though you're not allowed to break it open. [Rashi explains: since it's only rabbinically forbidden to break it open, as we'll explain that it's only bricks piled up and not cemented together. Therefore, we don't say “once it's Muktza for Bein Hashmashes, it remains Muktza the whole day” if it's only Muktza since it takes a rabbinical prohibition to access it. As we see that Tevel is not Muktza if someone transgresses to separate Trumah and Maasar on Shabbos. However, Tosfos disagrees. After all, we say that if a chick is upon a utensil Bein Hashmashes, it remains Muktza the whole day (even after it jumps down) despite that it only takes a rabbinical prohibition of handling Muktza to remove it. Therefore, R' Moshe says that you need two variables to say it doesn't remain Muktza, i.e., it only takes a rabbinical prohibition to make it fit, and, afterwards, the prohibition is not in existence. As in the case of Tevel, after you separate the Trumah and Maasar, there is no Tevel anymore. However, Tosfos held that it doesn't answer the case of the collapsing house since what prohibited it is still in existence. However, we can answer: this Mishna is like R' Shimon who doesn’t hold of Muktza.]
20) R' Meir allows taking apart the house to take the fruit, since it's not truly built since it's only piles of bricks without cement. Although piled bricks are Muktza, we permit it on Yom Tov [Tosfos explains: we permit moving Muktza for food preparation]. However, it's forbidden to do it on Shabbos.
21) Shmuel held: a rope that's tied a cover to a pit in the ground may be untied on Yom Tov, but you can't cut or unravel it. There's a Tanna that agrees to him. However, not only would the above R' Meir allow cutting it, but even his Rabanan agree that this is permitted as it's not as much of a demolishing as breaking the above house is.
22) However, the Tanna who agrees with Shmuel will allow cutting a rope that tied down a cover on a utensil, since there is no concept of demolishing when it comes to utensils. However, R' Nechemia will forbid since he doesn't allow carrying utensils to do anything that it doesn't regularly do, like a knife to cut the rope. However, in truth, there's a Tannaic argument if R' Nechemia is stringent like this even on Yom Tov, or he only holds this way by Shabbos.
23) You can't “make a dent” in a lamp. [Rashi explains: if you have clay balls, you can't put your fist into one of them to make a form of a lamp. However, Tosfos disagrees. After all, it should be simple since you can't start making a utensil. Also, the Gemara says that this is susceptible to Tumah, and if it wasn't baked in a kiln at all, it's only a mud utensil which is not susceptible to any Tumah. Rather, when you first start making a lamp, they placed a lump of hay in its receptacle for the first half of the baking in order that it shouldn't collapse. Then they removed it from the kiln to remove the hay. At this point, it's somewhat usable. Therefore, you can't remove the hay since it's making it into a utensil.]
24) R' Yosef says that the Mishna is like R' Meir that a clay utensil is a utensil at this point since it's usable as a plate [Rashi: without baking it. Tosfos says: when you remove the hay.] Similarly, with the lamp case, you can use it to keep coins.
25) Another version: R' Yosef says that it's R' Elazar b. Tzadok who holds that a plate is susceptible to Tumah when you chisel out the receptacle. (However, his Rabanan say that it's susceptible before that from a Zav [Tosfos: as it has an inside, but it's covered by a layer of clay, (which you need to chisel it open to expose the inside), so it's Tamai when a Zav moves it] but not Tamai in a tent with a corpse [since the top layer acts as a tight lid to protect the inside]) However, R' Elazar b. Tzadok agrees that it's susceptible to Tumah after the chiseling, although it wasn't baked [Tosfos: i.e., fully baked].
26) You can't make coal even if it's needed for Yom Tov, like to give it to a bathhouse attendant to warm up the bath before they decreed to prohibit sweating in a bathhouse.
27) You can't take a knife and cut a wick in two since it's fixing a utensil. However, you may place both ends in a different lamp and light the middle (and you'll get two lit lamps out of it) since it looks like you're only lighting wicks.
28) You can remove the ash from on top of a wick on Yom Tov.
29) You can not roll out wicks, nor can you scorch the top. However, you can squash the material together to make a wick (since it's fixing the wick in an abnormal way). You may also soak it in oil.
30) You can't break a shard of earthenware, or cut a piece of paper (to soak in water and place upon a grill to prevent the fire from burning the fish) since you're making a utensil.
31) You can't shovel out an oven unless it's impossible to bake inside of it without shoveling. Therefore, if you're particular that the bread or goose shouldn't get scorched, you can remove all high objects in the oven that might touch and burn them. Either way, you're allowed to press down a mound of ash.
32) You can smear around the door of an oven to insulate with mud. You can't add the water to make the mud on Yom Tov, but if you have ready made mud on the side of the river, you may use it as long as you engrave a sign into the mud to show that you're designating it for use (so it wouldn't be Muktza).
33) However, you may smear it with ash. [Rashi says that you may even mix it with water since it's not something that can be kneaded. However, Tosfos says; The Gemara in Mesechta Shabbos implies that, even according to those who say that you're not Chayiv for kneading when you add water until you actually knead, agrees that you're Chayiv for adding water to ash since it's not something that you could knead. This, we must conclude that we only allow here to smear it with dry ash, or that it was already mixed with water from before Yom Tov.]
34) You can't set up two barrels to be put next to each other and a pot on top (and place the fire underneath the pot between the barrels) if he builds it bottom to top (i.e., barrels first and then the pot), but you may build it top to bottom (i.e., hold the pot in the air and then place the barrels underneath). The same applies if he makes a pyre from logs. [Tosfos explains: since this is not the normal way to build it. However, this is only setting up a structure that has walls, but you may place a board on the legs to make a table. Also, it's also only if you're making the walls at the same time, but not if the walls are already made. Therefore, you're allowed to place a pot over an oven though it's a roof to its interior. This is only permitted if the space between the walls are not too wide, but if it's too wide, then it's forbidden.] The same by eggs. [Rashi explains: placing the eggs over a grill. Tosfos argues. Even if it provides a covering to the space under the grill, it doesn't have any walls. Rather, we refer to piling up many rows of eggs.] The same with a bed [Tosfos: that has walls], and so too by piling up barrels.
[Rashi says that this is only according to R' Yehuda, but R' Shimon permits unintended Melachos, and here you didn't intend to make a tent. Tosfos disagrees since you intended to make this structure.]
35) You may embed two stones in the ground (with a space between them) in order to make a toilet. Granted, it's rabbinically considered building on Yom Tov, still, we allow it for human dignity.
36) The Tanna Kama doesn't allow to use wood on Yom Tov to support a pot or hold open a door since the rabbis only allowed moving wood on Yom Tov in order to burn. R' Shimon, who doesn't hold of Muktza, allows it. However, it's possible that R' Shimon agrees that you can't use a wood to prod an animal to walk since it looks as if you're leading it to market. However, R' Elazar b. Shimon permits that too.
37) If you have a sharp piece of wood and it's fit to be used as a spit; R' Nachman forbids to use it as a spit, and R' Sheishes allows it. One version: they both agree that a fresh branch is forbidden, since we only allow wood to be moved to be burned. They argue about dried ones. R' Nachman forbids since you're not burning it. R' Sheishes permits since they allow moving the wood to roast, and what difference if you're using it to roast by holding up the meat, or if you're roasting it over its coals. Others say: everyone allows dried ones, and they only argue with fresh ones. R' Nachman forbids since it's not fit to burn in a fire. R' Sheishes allows since it's fit to burn in a big bonfire. The Halacha is: it's permitted by a dry branch, and not by a fresh branch. [Rashi says: but we allow even by a fresh branch since we Paskin like R' Shimon who doesn't hold of Muktza. Tosfos disagrees, since it's not logical to say that, what the Gemara says is the Halacha, it's not the Halacha. Rather, we must say that even R' Shimon forbids the fresh ones since it's not fit to use as fuel.]
38) Rava holds of Muktza, so he says that you can't burn a broken spit as fuel since it's Nolad. (Also, you can't take a new spit from the wood shed. [Rashi says: since you can't use wood for anything but burning. Tosfos says that it's not probable that the Gemara brings it down not to be like the Halacha. Therefore, he explains that even R' Shimon would forbid since it's making a utensil.])
39) However, even though Rava holds of Muktza, he still allows to give the bowels of the Shechted goose to a cat on Yom Tov. Granted that, what's fit for a person is not considered prepared anymore when it's only fit for fodder, here is different since he knows it will rot on Yom Tov, he originally designated it for the cats. [Rashi says: even though now it's still fit for humans, since humans won't eat it since they have a lot of other things to eat, and they won't come to eat it since it will rot by the evening, it's considered as cat food. The Gemara concludes: since he knows about the situation, he intends it to be cat food right away. However, Tosfos disagrees. After all, since it's essentially fit for a person, it's not considered fodder just because the person has other food to eat. After all, we say that raw meat is not Muktza since it's edible even though he won't eat it since he has plenty other food to eat. Rather, Tosfos says: it's already rotted at this point and is not human food. However, since he knew from Erev Yom Tov that this will happen, he intended for it to be cat food from the day before.]
40) R' Eliezer says: someone can take wood chips that's before him in his house to pick his teeth, and he can gather wood from his courtyard to kindle. [Rashi says that it also applies to picking your teeth, that you may gather it from anyplace in your courtyard. He only said that you can take it from “before you” to go against the Chachumim who forbid taking it even from before him. However, Tosfos says: the Gemara in Shabbos implies that they only allowed “before him” since he should have prepared it from before Yom Tov since he knows where he'll eat. They only allowed taking rocks to wipe yourself since you don't have a specific place where you will relieve yourself. Also, they were more lenient by gathering wood to light since we don't expect you to do it before Yom Tov since you might not need a bonfire for Yom Tov.]
41) The Chachumim say that you can only gather from “before you” in the house to light, but not to pick your teeth [Rashi explains: since they hold you may only move wood on Yom Tov to light. Tosfos says: even according to what we Paskin like R' Shimon, that you may move it for any reason, here we have a decree not to since you might come to cut the wood to form a toothpick.]
42) There's no prohibition to make a utensil from fodder. Therefore, you can take a chip and cut it to make a toothpick. However, this is only if it's still soft and fit to feed the animals, but if it hardens then it's forbidden. R' Eliezer holds that, if he cuts it with his hands, he's Chayiv since it's the Melacha of making a utensil. The Chachumim say that he's exempt since it's an abnormal way to cut it, (since it's normal to cut with a utensil).
43) Therefore, R' Eliezer forbids breaking a stick of pleasant smelling wood in order to emit more odor since you might come to break it in order to make a toothpick. However, the Chachumim allow it since he's exempt if he breaks it with his hands to make a toothpick, so we don't make a double decree here. [Tosfos says: that, which we don't smell Bisamim on Moitzie Shabbos that falls out on Yom Tov is not because you'll break it open to smell which we decreed against since you'll come to make a toothpick. After all, we Paskin like the Rabanan that we don't make such a decree. We can't say it's because we still have our extra Neshama for Yom Tov, for if that would be so, you would need to smell Bisamim on Moitzie Yom Tov. Rather, it's because we're going to be eating that night a lot of good food that will take the place of smelling Bisamim.]
44) Although we allow someone to break open a barrel on Shabbos to access dried figs, as long as he doesn't intend to make a utensil from the broken barrel; we don't decree to forbid it the same way we decree here to break a piece of wood to smell it since you might intend to make it into a toothpick, since we refer to a broken barrel glued together. [Rashi explains: since it's a low-level utensil that we're not worried that he'll try to salvage it by making a proper opening out of the break. Tosfos explains: since it's only broken pieces glued together, it can't be made into a proper utensil.]
45) The Tanna Kama says: when you gather wood from your courtyard, you shouldn't make it into piles since it looks like your collecting them for tomorrow and the next day. However, R' Shimon says: your pot that needs cooking shows that it's needed for today.
46) You can't create fire on Yom Tov, not from rubbing wood, and not from flint stones, not from rubbing packed dirt, and not from a cup of water (by using it as a magnifier) and nor from hot tiles.
47) You can't heat up new tiles on Yom Tov (to bake over). Rabbah b. Chana quotes R' Yochanan: since we need to have it tested if it could handle the heat. Others say: since they still need to be hardened through heating them up; so it's finishing a utensil.
48) If an animal was stepped on, smashed against a wall, or was trampled by an animal and is still moving, but can't stand up, we suspect that its inner organs were pulverized, and is only permitted if you wait twenty-four hours from the incident and you inspect it after the Shechita for internal Treifos. If you can Shecht such an animal on Yom Tov depends on the two above reasons for not heating up new tiles. If you hold that it first needs to be tested if it can withstand the heat, and we forbid it since it could collapse and it would be lighting a fire on Yom Tov for no reason, we must say that you can't Shecht this animal either since it might lead to Shechting for no reason when you inspect it for Treifos. However, if the reason for not heating the new tiles is because it's hardening it, that problem doesn't apply to it, so it's an unresolved inquiry if you can Shecht it on Yom Tov.
49) On Shabbos, if one person brings the fire, and another one brings wood, and another places an empty new pot on it, and another pours in water, and another one adds spices, and another one stirred, they're all Chayiv. (The first two are Chayiv for kindling, the one who places the pot on is Chayiv for fixing a utensil, since it hardens the pot like we said earlier by heating the new tiles. The last ones are Chayiv for cooking.) However, if the one who brought the fire brought it last, only he's Chayiv.
50) [Tosfos says: you're only Chayiv for placing an empty pot on the flames, but if it was full of food that's cooking, it won't harden it and it would be exempt regarding “fixing a utensil.”]
51) New ovens are like all utensils that may be moved in a courtyard. However, you can't smear it with oil (to shine it) and you can't buff it with a cloth. You can't pour cold water on the fire to harden the walls, but you may do it in order to help the baking (if the fire is too hot). [Tosfos says: even though we forbid heating up new tiles even if you want to bake on it since it hardens it; we must say that pouring cold water is different since it doesn't definitely harden it, (so it's permitted when it's unintended and is not a P'sik Reisha).]
52) You may pour hot water to help remove the hides on the head and feet. [Tosfos says: but you can't do it for the whole body of the young goat since it's easy to skin without the hot water.] You can burn off the hairs, but you can't remove them by applying lye (since it's the way to tan the hides). You can't cut it off with a scissor since it looks like you're shearing it (and you need the wool). You can't cut vegetables with their scissor since it looks as if you harvested it today with those scissors. However, you can prepare all vegetables even if it's a great bother. You bake in a big oven (called a Purni) and cook water in great urns (even though it's a great bother). However, you can't heat up a new Purni since it might collapse. [Tosfos says: although we don't worry that a new oven will collapse, but we worry about this much bigger oven since it's more apt to collapse.]
53) A person can't fan flames with a bellow (since it looks like you're about to use the fire for some work), but only by blowing into a tube. [Rashi says that even a layman's bellow is forbidden, since the Gemara didn't differentiate between different bellows, but only between a bellow and a tube. However, Tosfos says that the world is accustomed to use a layman's bellow upside down. Therefore, we must say that the Gemara is only differentiating between a professional's bellow and a professional's tube, but they allow a layman's bellow.] You can't fix a spit, nor sharpen it. (This is either not like R' Yehuda who allows one to do a Melacha to fix what facilitates food. Alternatively, it's even according to R' Yehuda and it refers to a case where it was broken from Erev Yom Tov, and he only allows if it was impossible to fix it from before Yom Tov. You can't break open a reed in order to roast a fish on it (to protect the fish from the fire) since it's making a utensil. You may crack a nut wrapped in a handkerchief and you don't need to worry it would rip the handkerchief since it won't definitely rip, so it's not a P'sik Reisha.
54) The Mishna says: someone may stand by his storage area Erev Shabbos on Shvious and designate his drying figs (that are now partially dried out and is somewhat edible, but it needs to be designated to be eaten for Shabbos, and it helps to be designated. This excludes ones that are completely edible that don't need designating; and those that are completely inedible, that it doesn't help designating.) R' Eliezer says that he can say “I'm eating from here.” The Chachumim forbid until he marks where he's going to eat. [Tosfos brings the Yerushalmi that says that the opinions are switch. After all, by the doves, Beis Shammai's the ones who needs to prepare extra by actually handling the birds, and R' Eliezer is a student of Beis Shammai. However, Tosfos says that it's not difficult, as Beis Shammai held that the doves need extra preparation since living beings are more Muktza, and Beis Hillel would say that dried figs are more Muktza since you pushed them off with your hands.]
55) It implies: if it wasn't Shvious that doesn't have Maasar, it would be forbidden since it's Tevel. Even though we regularly say that it's not obligated in Maasar even if you finished its process unless it was gathered into the house, we must say preparing for Shabbos makes it obligated. As we see that if children wrapped the produce in hay to have them ready for Shabbos, it's obligated in Maasar. [Tosfos says: even though minors intents don't take effect, we say that, if they did an action to show their intent, it takes effect.] After all, the Torah considers the Shabbos eating as an established eating, as it says “he called the Shabbos as a pleasure.” Therefore, you can't eat it anymore without taking off Maasar even after Shabbos.
56) If the process wasn't finished, like you brought figs and grapes in to dry them out, the household may eat them in a temporary manner, since it's not obligated until its process is finished. [Tosfos quotes the Yerushalmi: the head of the house can't eat it even temporarily. After all, it's as if he made a condition that it's only left there to dry unless he retracts. Therefore, whatever he takes is meant to eat as is, and its process is finished.]
57) There is an inquiry if Shabbos establishes the eating even if its process is not finished, and you can't eat it temporarily, or not. However, R' Nachman says that he has a tradition that Shabbos establishes it for Maasar even if its process is not finished.
58) There is no proof from the Mishna that, if it wasn't for it being Shvious, the figs would be forbidden since Shabbos makes it obligated for Maasar although its not completely finished. After all, you can't bring a proof from R' Eliezer since he also holds that taking off Trumah makes it obligated to separate Maasar, so, of course Shabbos obligates it since the Torah considers its eating as an established eating. Even according to the Chachumim it's no proof, since it's different when you need to proclaim that you will eat specific ones, since it makes it an established eating. [Tosfos says: you can't say that it doesn't make it established if he doesn't eventually eat it, as untouched produce is as if it's returned to it's original designation; since only R' Eliezer held that, but not the Chachumim.] If it's true the reason it's considered an established eating has nothing to do with Shabbos, the reason why the Mishna frames the case on Shabbos and not during the week, [Tosfos: if it was to teach us the Halachos of preparing the figs not to be Muktza, it could have framed the case with produce that Trumah and Maasar were already taken off]; is to teach you that, during the other years of the Shvious cycle, it's only a problem of Maasar, and not of Muktza (if someone transgress and separates Maasar on Shabbos). We say that Tevel is not really Muktza during Shabbos since, if someone separates Maasar, it's edible produce.
59) As we see that R' Eliezer only holds that untithed fruit on Shabbos is only forbidden on Shabbos, but is permitted after Shabbos (and R' Yehoshua forbids it after Shabbos). R' Eliezer says: if you're eating a cluster of grapes, (you may eat temporarily since its process isn't finished since the average grapes are designated to make wine from); and Shabbos comes in, you need to stop eating, but you may resume Moitzie Shabbos. [Rashi explains: when you wrap the fruit with hay for Shabbos is different that, since you did an action, it establishes it forever. Tosfos adds: also, the grapes are more lenient since their process hasn't been finished.]
60) However, R' Yochanan holds that Shabbos doesn't obligate it in Maasar if the process is not finished. [Tosfos says: therefore, it's only obligates produce that's finished, but haven't been gathered into the house.] Also, even when you take off Trumah, or you sell the produce, which are actions that obligate separating the Maasar, they only obligate produce that their process had finished.