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1)

(a) How can Rava connect Rebbi Yehoshua ben Levi with the Mishnah of 'Anshei Ir Gedolah', seeing as the Mishnah is dealing with *placing* one's Eruv, and Rebbi Yeshoshua ben Levi, with *measuring*?

(b) Even Rebbi Idi agrees that Rebbi Yeshoshua ben Levi's Din of 'Kalsah be'Chatzi ha'Ir' has a source in a Mishnah.
Which Mishnah?

(c) Then why did he say about him 'Ein Elu Ela Divrei Nevi'us'?

(a) Rav Huna is quoted as saying 'that a town situated on the banks of a river requires a Dakah.
Why must *this* Dakah be four *Amos* tall, whereas the height of the Dakah that we spoke of above (59b), was only four *Tefachim*?

(b) What will be the Din if there is no Dakah, and why is that?

(c) How did Rav Yosef attempt to prove Rav Huna's Din from a Tosefta, where Rebbi permitted the inhabitants of Geder to walk down to Chamsan, but not vice-versa?

(a) Rav Dimi explains Rebbi's ruling regarding the inhabitants of Geder and Chamsan: 'Tatrugi Metatregi Lehu B'nei Geder li'Vnei Chamsan'.
What is he saying?

(b) Why was Rebbi not afraid that they would continue to kill them even when they went to Chamsan?

(c) Then why was Rebbi not afraid that the inhabitants of Chamsan would kill *them*?

(d) Why did this only tend to occur on Shabbos?

(a) Rav Safra explains that Chamsan was a town that was shaped like a bow. How will that explain Rebbi's ruling?

(b) According to Rav Idi bar Chinena, Geder was a large town, whereas Chamsan was a small town.
How will this explain Rebbi's ruling?

(a) If the Rabbanan agree with Rebbi Akiva, that if someone places his Eruv in the middle of a cave, that he measures two thousand Amos only from *there*, and not from the far end of the cave, then why do they argue in the case of an Eruv that was placed in the middle of a town?

(b) In which case do the Rabbanan differentiate between an Eruv that is placed *inside* the cave, and one that is placed *on top* of it?

6)

(a) What is the difference, according to Shmuel in the Rabbanan, between someone who is Koneh Shevisah in a ghost-town with Mechitzos, and someone who places his Eruv there?

(b) Why does Shmuel connect his statement specifically to the opinion of the Rabbanan?

(c) What does Rebbi Elazar hold in this regard?

(d) How does Rebbi Elazar explain our Mishnah, where the Rabbanan agree with Rebbi Akiva that, by a town which has no residents, one's Eruv is Koneh two thousand Amos from where his Eruv is and not from the edge of the town (i.e. the town does not have the Din of four Amos)?

(a) The Beraisa says 'Shavas be'Ir Afilu Hi Gedolah ke'Antiyochya, bi'Me'arah, Afilu Hi ki'Me'aras Tzidkiyahu ... Mehalech es Kulah ve'Chutzah Lah Alpayim Amah' - On the basis of 'Ir Dumya di'Me'arah', what does the Gemara ask from this Beraisa on Rebbi Elazar.

(b) Why can we not answer that the author of the Beraisa is Rebbi Akiva, whereas Shmuel and Rebbi Elazar are arguing according to the Rabbanan?

(c) How does Rebbi Elazar change from the original contention to establish the Beraisa like Rebbi Akiva?

(d) Then what does ki'Me'aras Tzidkiyahu mean?

(a) What did Mar Yehudah say to the inhabitants of Mavrachta who had placed their Eruv in the Shul of Bei Agubar, and why did he tell them to do that?

(b) What did Rava mean when he called Mar Yehudah 'Palga'ah'?

9)

(a) The Tana Kama forbids a Jew who shares a courtyard with a gentile or with someone who does not agree with the concept of Eruv, to carry from his house to the courtyard.
Who is meant by 'someone who does not agree with the concept of Eruv'?

(b) What would the Jew be required to do in order to carry there?

(c) What does Rebbi Eliezer ben Ya'akov hold in this regard?

(a) What testimony did Raban Gamliel give in the name of his father, with regard to a Tzedoki who lived in the same courtyard as they did?

(b) What is the difference between a Tzedoki and a Kuti, according to him?

(c) In which way is Rebbi Yehudah even stricter than Raban Shimon ben Gamliel?'