Previous daf

1)

(a) How do we initially reconcile the Reisha of our Mishnah, which limits someone who left the Techum legally to new borders of two thousand Amos from where he now is, with the Seifa, which appears to allow someone who left his Techum legally to save from the enemy or from an overflowing river etc. to return even if it is *more* than two thousand Amos?

(b) The Gemara is surprised at the initial Kashya, which can be simply answered.
How?

(c) The original answer (quoted in a.) is nevertheless necessary because of a Kashya from a Mishnah in Rosh Hashanah.
What is the Kashya from the Mishnah in Rosh Hashanah?

(d) What happened on one occasion, that prompted the Chachamim to permit the soldiers to return from then on, with their weapons?

3)

(a) When is it always permitted to attack a besieging army, and to transgress Shabbos?

(b) If the town is not a border town, when is it permitted and when is it not permitted?

(c) What Din does Bavel have in this regard, and which town in Bavel does this refer to?

(a) Since the Pelishtim who attacked Ke'ilah, only wanted their corn, and not their lives, why did David ha'Melech attack them on Shabbos?

(b) Why does the Gemara query the fact that David ha'Melech consulted the Urim ve'Tumim?

(c) Why *did* he consult the Urim ve'Tumim, and what is the proof that this was the case?

(a) What does Rebbi Meir hold with regard to someone who stopped at a certain spot just before Shabbos, and who, due to the fading light, was unaware that he was actually within the Techum of a town? How far does he permit him to walk on that Shabbos?

(b) What testimony did Rebbi Yehudah give quoting Rebbi Tarfon that proved Rebbi Meir wrong?

(c) There are two reasons why his testimony was questionable.
What are they?

(a) According to Rebbi Yochanan ben Nuri, if a traveler was asleep when Shabbos came in, he is nevertheless Koneh Shevisah when he wakes up, so he is permitted to walk two thousand Amos.
What do the Chachamim say in this regard?

(b) Rebbi Eliezer is even more strict than the Chachamim.
What does *he* say?

(c) Rebbi Yehudah, allows him four Amos, like the Chachamim.
In which way is he more stringent than they are?

(d) Two travelers, who acquired their place of residence at a distance of six Amos from each other, and whose four Amos therefore overlapped by two Amos, are permitted to eat together in the two middle Amos, provided they take care not to carry anything from the two Amos of the six which is outside each one's Techum. Why is the Tana more strict here than when one's Techum ends in the middle of the town, in which case one is permitted to carry (by throwing) in the rest of the town?

7)

(a) What does the Mishnah say about three travelers, when two Amos of the middle one overlap two Amos of one of the outer ones on the one side, and two Amos of the other one on the other side, but when the four Amos of each of the outer ones do not overlap at all?

(b) Rebbi Shimon compares this to three courtyards which are situated side by side, each of which opens independently into the street (but not into each other), when the outer two made an Eruv with the one in the middle. What would be the Din if the courtyards opened into each other?

(a) If Rebbi Yochanan ben Nuri's reason is for giving a Kinyan Shevisah to a sleeping person, is because no Da'as is needed to acquire Shevisah, and even objects that are Hefker will acquire Shevisah, then why do he and the Rabbanan argue by *people*, rather than by Hefker objects?

(b) If Rebbi Yochanan ben Nuri does not hold that Hefker objects acquire Shevisah, then what *is* his reason?

(c) What proof does the Gemara attempt to bring from a Beraisa with regard to rainwater, that Rebbi Yochanan ben Nuri must hold that Hefker objects *do* acquire Shevisah?

(d) How does Rav Safra try to refute this contention? How does he explain the fact that rain-water that fell on Erev Yom-Tov has a Techum of two thousand Amos?

(a) How do we reconcile the Beraisa, which gives wells of the Olei Regalim two thousand Amos, with the Mishnah, which holds 'ke'Raglei ha'Memalei'?

(b) How does that refute Rav Safra's suggestion?

(c) What did Rav Yosef comment (with regard to the Lashon of the Beraisa that they were originally discussing: 'Yesh Lahen Alpayim Amah le'Chol Ru'ach'), when Abaye told him how he had refuted Rav Safra's suggestion?

(a) The Gemara asks on the Beraisa, why rain that fell on Yom-Tov acquires Shevisah like the person who eventually draws it; why does it not acquire Shevisah in its place in the ocean when Shabbos entered. The Gemara suggests that perhaps the author of the Beraisa follows the opinion of those who argue with Rebbi Eliezer (Rebbi Yehoshua).
What does Rebbi Yehoshua say? How will that answer the question?

(b) According to the current contention in Rebbi Eliezer, how far will one be permitted to carry the rain-water which fell on Yom-Tov?

(c) We establish the Beraisa even like Rebbi Eliezer, by further establishing it when the rain came from clouds that were already in the sky on the previous day. How do we know that those clouds did not disperse and that these are other ones (two answers)?

(a) What proof does the Gemara attempt to bring from here that there is no Techum above ten Tefachim?

(b) Why is the contention that water cannot acquire Shevisah in the clouds because it is totally absorbed in the clouds, and is therefore considered non-existent, not acceptable?

(c) What is the Gemara's final answer? Why does the water not acquire Shevisah in the clouds?

(d) How do we use this answer to establish the Beraisa even like Rebbi Eliezer (in whose opinion the rain comes from the sea)?