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1)

(a) Someone who is Mudar Hana'ah before the Sh'mitah, may neither enter the field of the Madir, nor may he eat from the fruit that overhangs the street. What will be the Din if the Madir declared the Neder in the Sh'mitah-year?

(b) What will be the Din if the Madir restricted the Neder to food ...

1. ... before the Sh'mitah?
2. ... during the Sh'mitah?

(a) Rav and Shmuel both maintain that the Reisha of our Mishnah (which forbids both entering the Madir's field and benefiting from the fruit that overhangs the street - when the Madir declared the Neder before the Sh'mitah) continues to apply even when the Sh'mitah year arrives.
What do Rebbi Yochanan and Resh Lakish say?

(b) How will Rav and Shmuel then explain ...

1. ... the prohibition (forbidding the overhanging fruit) in the Reisha of our Mishnah?
2. ... the Seifa?

(c) According to the suggestion that the basis of their Machlokes is whether the prohibition that a person makes on his property extends even to when the property is no longer in his domain, in which point in our Mishnah do Rebbi Yochanan and Resh Lakish argue with Rav and Shmuel?

(d) If the Reisha and the Seifa of our Mishnah, according to Rebbi Yochanan and Resh Lakish, are speaking in one and the same case, what is the Chidush in the Reisha?

4)

(a) Rebbi Yochanan and Resh Lakish speak specifically when the Madir said 'Nechasai'.
What makes us think that they refer even to a case of 'Nechasim Eilu'?

(b) Perhaps the Chidush of the Mishnah is to teach us that the Mudar is forbidden to enter the Madir's land (to preclude the suggestion that the land too, leaves the owner's domain in the Sh'mitah)?

(c) What will then be the difference between when someone says ' ... le'Bayis Zeh she'Ani Nichnas', where the Noder is forbidden to benefit from the house even after the owner dies or sells it, and our case, where, when the Madir forbids his field with the Lashon 'Nechasim Eilu', the Neder becomes annulled the moment Sh'mitah arrives, taking the fruit out of his domain?

(d) On what logical grounds do we refute this interpretation of their Machlokes?

5)

(a) So in which case do we now think Rav and Shmuel argue with Rebbi Yochanan and Resh Lakish?

(b) Then why did Rav and Shmuel say 'Nechasim Eilu'?

(c) What will they all hold by 'Nechasim Eilu'?

(d) How do Rebbi Yochanan and Resh Lakish now establish the Reisha of the Mishnah?

(a) What will be the Din if a man dies after saying to his son ...

1. ... 'Konem she'Atah Neheneh Li'?
2. ... 'Konem she'Atah Neheneh Li be'Chayai u've'Mosi'?

(b) Why is there no proof from here that when the Madir forbids his own property on the Mudar, his Neder is limited to as long as the property belongs to him?

(a) What does the Tana of the Mishnah in 'ha'Shutfin' say about someone who says ...

1. ... 'Konem le'Toch *Beischa* she'Ani Nichnas, Sadcha she'Ani Lokei'ach; Meis, O she'Machro le'Acher ... '?
2. ... '*le'Bayis Zeh* she'Ani Nichnas, Sadeh Zu she'Ani Lokei'ach; Meis, O she'Machro le'Acher ... '?

(b) What does this Mishnah prove?

(c) So how do we finally reconcile Rav and Shmuel with Rebbi Yochanan and Resh Lakish?

(d) Does our Mishnah now speak in a case of 'Nechasim 'Eilu' or 'Nechasai'?

9)

(a) What problem do we have with the Tana's prohibition of entering the field in the Shmitah?

(b) Ula answers that the Tana is speaking about trees that are situated at the edge of the field.
Why should that make any difference?

(c) Rav Shimon ben Elyakim forbids entry even to pick fruit from trees that are in the *middle* of the field.
Why is that?

(d) Why, in that case, did Shmuel (who holds in principle like Rav Shimon ben Elyakim), only decree 'Gezeirah Shema Yashheh *bi'Yeshivah*' (in the case of the sick Mudar), and not '*ba'Amidah*'?

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