Introduction to Eruvin

1)

(a) Why, by Torah-law, may one carry in a Mavoy?

(b) Why did Chazal forbid carrying in a Mavoy?

(c) What two options does one have if one wishes to carry in a Mavoy?

(d) What is the maximum height of a Koreh, and what does one do if it is above that height?

(a) Why does the entrance to a Mavoy render the Tikun (rectification) invalid if it is more than ten Amos wide?

(b) When is it nevertheless not necessary to diminish it?

(c) The Gemara in Sucah writes that a Sucah which is more than twenty Amos tall is Pasul.
Why does the Tana not write 'Yim'at', like he writes here by Mavoy (two answers)?

(a) According to Rebbi Yehudah, a Mavoy which is more than twenty Amos high, is Kasher. What, in the opinion of Rav, is the maximum height of a Mavoy (meaning the Koreh), according to Rebbi Yehudah, and what is his source?

(b) From where do the Rabbanan learn that if it is higher than twenty Amos, it is Pasul?

(c) What is the basis of their Machlokes, according to the Gemara's first explanation?

(d) In the second explanation, Rebbi Yehudah learns from the Pasuk "El Pesach Ulam ha'Bayis" (see Tosfos DH 'di'Chesiv'), from which we learn that the entrance to the Ulam is also called a Pesach.
How do the Rabbanan refute Rebbi Yehudah's proof?

(a) How can we use the Pasuk "u'Shechato Pesach Ohel Mo'ed" to determine what is called an entrance in the Beis Hamikdash, when the Pasuk is speaking about the Mishkan (whose height was only ten Amos), and not about the Mikdash?

(b) How is this proven from the Din of Shelamim that were Shechted before the doors of the Heichal were opened?

(c) The source for the fact that Mikdash is sometimes called Mishkan is the Pasuk in Bechukosai "ve'Nasati Mishkani be'Sochechem".
What do we learn from the Pasuk in Terumah "ve'Asu Li Mikdash, ve'Shachanti be'Socham"?

(d) Why can we not learn this from the Pasuk in Bechukosai "ve'Nas'u ha'Kehasim Nos'ei *ha'Mikdash* ve'Hekimu es ha'Mishkan Ad Bo'am"?

5)

(a) Why do we not also learn the maximum *width* of the entrance from the entrance of the Chatzer of the Mishkan, which was *twenty* Amos wide (more than the ten Amos maximum given by our Mishnah), and which was nevertheless called "Pesach Sha'ar he'Chatzer"?

(b) Why does the Gemara not ask from the *height* of the Pesach he'Chatzer, which was five Amos (and our Mishnah gives a maximum of *twenty*)?

(c) In its second answer, the Gemara answers that "Kela'im Chamesh-Esrei Amah el ha'Kasef" refers to the *height* of the entrance. What does this mean, and how does this answer the question? Why then, does the Torah give the height of the Eastern wall as *five* Amos, and not *fifteen*?

(a) Why was it necessary for the hangings of the Chatzer to be as high as fifteen Amos?

(b) Since Rebbi Yehudah learns the measurements of the entrance of a Mavoy from those of the Ulam of the Beis-Hamikdash, why does he not make a point of arguing with the Chachamim, who say that if a Mavoy is more than ten Amos wide, it should be reduced? Why is he silent in our Mishnah?

(c) What will be the maximum height of a Mavoy, according to him?

(d) The Beraisa cites Rebbi Yehudah as giving a maximum height for a Mavoy as forty or fifty Amos, and in another Beraisa, Bar Kaparah quotes him as saying a hundred Amos.
Why is the Gemara happy with Bar Kapara's statement, but not with the first Tana's?

(a) What does the Gemara mean, when it concludes 'Ha Masnita At'isei de'Rav'?

(b) What is Rebbi Yehudah's true source (of rendering Kasher a Mavoy that is higher than twenty Amos)?

(a) Since the Rabbanan learn the measurements of a Mavoy from the entrance of the Heichal, why do they not require a door to the Mavoy like the entrance to the Heichal had?

(b) The width of the Heichal was ten Amos, and it had a Tzuras ha'Pesach. Why then, does our Mishnah validate a Tzuras ha'Pesach that is *more* than ten Amos wide ('*Ein Tzarich* le'Ma'et')?