Amud 70b

תוס' ד"ה שם

שם from שמעון, etc, - שם משמעון

Summary: ריב"ח chose to use the expression of ר' יהודה that he wrote שם משמעון (even though one would be liable for just marking [according to ר' יוסי]), since that expression is clearly written in the משנה

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תוס' ד"ה לא

It does not seem that way to him - לא משמע ליה

Summary: שמואל had a tradition that we derive חילוק מלאכות from מחלליה מות יומת.

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תוס' ד"ה העלם

What is the ruling if he is unaware of this and this - העלם זה וזה בידו מהו

Summary: העלם זה וזה includes a case where he is unaware of any איסור מלאכות, provided that when reminded he remembers; otherwise he is considered a שוכח עיקר שבת and is only חייב one קרבן (even for many שבתים).

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תוס' ד"ה אמר

He answered him; there is an unawareness of שבת by him, etc. - אמר ליה הרי העלם שבת בידו כולי

Summary: Generally (including העלם זה וזה) we rule לחומרא; however, by שבת since the עיקר is the שבת we are lenient by העלם זה וזה for the main שוגג is שגגת שבת.

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תוס' ד"ה חזינן

We see; if he refrained because of שבת, etc. - חזינן אי משום שבת קא פריש כולי

Summary: רש"י maintains that אי משום שבת קפריש means that he was informed that it is שבת (and similarly אי משום מלאכות, that he was informed that these are מלאכות). The ר"י maintains that it depends on which was more forgotten שבת (one) or מלאכות (many). However רב אשי has no resolution if they were equally שכוח. The רשב"א maintains that if they were equally שכוח (according to רב אשי) he is חייב for each מלאכה.

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תוס' ד"ה נודע

He became aware of the reaping and grinding in which he was unaware of the Shabbos but aware the work is prohibited - נודע לו על הקצירה ועל הטחינה של שגגת שבת וזדון מלאכות

Summary:
If he was not מפריש a קרבן, he can bring either one or two קרבנות in either case. If he brought the קרבן he must bring two קרבנות. If he was מפריש after the first ידיעה, in the first case he brings only one קרבן and in the second case two קרבנות.

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