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1)

(a) May one carry from a Chatzer to the area of Pasei Bira'os into which it leads?

(b) What if *two* Chatzeros lead into that area?

(c) Why will the fact that the two Chatzeros made an Eruv not make any difference - according to Rav Huna?

(d) How will Rav Huna then explain the Beraisa which says 'Aval Ervu, Mutarin'?

(a) What will be the Din if the water dries up on Shabbos? May one continue to carry in the area of the Pasei Bira'os?

(b) And what will be the Din if it then rained heavily, and the pit filled up again - on Shabbos?

(c) According to Rav Nachman, a Mechitzah which is made on Shabbos, is considered a Mechitzah only Lechumra (to be Chayav if one throws into it from a Reshus ha'Rabim), but not Lekula (to be permitted to carry there).
Why does that not apply here?

(a) Rebbi Elazar says that someone who throws into the area between the Pasei Bira'os ( street) is Chayav.
Why does this not appear to be a Chidush?

(b) What, in fact, *is* the Chidush?

(c) But did Rebbi Elazar not tell us that before, when he, together with Rebbi Yochanan, remarked (with regard to the opinion of the Chachamim of Rebbi Yehudah) 'Kahn Hodi'ucha Kochan shel Mechitzos'?

(d) What does Rebbi Yehudah hold?

(a) Under which circumstances may one stand in the Reshus ha'Rabim and drink in the Reshus ha'Yachid or vice-versa? Why is that?

(b) What does 've'Chen be'Gas' mean?

(c) The Gemara asks whether the animal too, needs its head and most of it to be inside, before it is permitted to drink Pasei Bira'os, or not. In which case does the Sha'aleh apply, and in which case is it obvious that it *does* require Rosho ve'Rubo?

5)

(a) The Beraisa forbids placing a bucket of water in front of one's animal on Shabbos.
What makes the Gemara establish this Beraisa when the owner is holding the bucket but not the animal that causes it to ask 've'Chi Nakat Manah ve'Lo Nakat Lah, Mi Shari'?

(b) How does Abaye establish the Beraisa, which forbids placing a bucket of water in front of one's animal on Shabbos?

(c) Why did Chazal prohibit placing water in front of the animal - in that case?

(d) What is the problem with this explanation? Why should he not be Chayav?

(a) How does the Gemara finally explain the reason for the prohibition?

(b) Is there any way of watering one's animal in the above case?

(c) The second version of the Sha'aleh regarding 'Rosho ve'Rubo' takes a more stringent view than the first.

What is the second version of the Sha'aleh?

(a) Can we resolve our Sha'aleh Beraisa, which rules that, when force-feeding a camel (which entails holding its neck as well as the bucket from which one is feeding it), the camel must be 'Rosho ve'Rubo' inside the Reshus ha'Yachid?

(b) On the premise that 'Ovsin' by definition has the Din of holding the animal as well as the bowl, why is there no proof following Beraisa: 'Beheimah she'Roshah ve'Rubah Bifenim, Ovsin Osah mi'Bifenim'? Why can we not derive from here that even when holding both the bucket and the animal, 'Rosho ve'Rubo' is required?

(c) But there are *two* Beraisos, one which uses the term 'Gamal', the other, 'Beheimah'?

(d) The Gemara finally resolves the Sha'aleh from a Beraisa.
What does the Beraisa say?

(a) How do we reconcile the two statements, one restricting the concession of Pasei Bira'os to people going to Yerushalayim for Yom-Tov, the other, restricting it to watering one's animals?

(b) Why does the concession not extend to people?

(c) If one may only use the Pasei Bira'os for one's animals, then why should it be confined to spring-water?