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1) Rebbi Yochanan rules 'Socher ki'Mevatel Reshus Dami', inasmuch as one can hire the gentile's Reshus - even on Shabbos. On the other hand, he holds 'Socher ki'Me'arev Dami' in three regards: that one does not require a Shaveh Perutah, that it can be done even through the gentile's 'worker' (Sechiro u'Lekito). What is the third ramification of 'Socher ki'Me'arev Dami'?

2)

(a) Shmuel made a three part statement: 'Kol Makom she'Osrin u'Me'arvin - Mevatlin; Me'arvin ve'Ein Osrin, Osrin ve'Ein Me'arvin, Ein Mevatlin'. What does 'Kol Makom she'Osrin u'Me'arvin - Mevatlin' mean, and to which case does it refer?

(b) What is the example of ...

1. ... 'Kol Makom she'Osrin u'Me'arvin'?
2. ... 'Me'arvin ve'Ein Osrin'?
3. ... 'Osrin ve'Ein Me'arvin'?

(c) How did this latter case cause Rebbi Elazar's consternation?

3)

(a) What prompted Abaye to say (quite often) to Rav Yosef 'At Amrat Nehelan, ve'Ha Amrat Nehelan'?

(b) Which of Shmuel's statements did Rav Yosef claim he had never heard?

(c) What had Rav Yosef said with regard to Shmuel's statement 'Ein Bitul Reshus me'Chatzer le'Chatzer, ve'Ein Bitul Reshus be'Churvah', which proved that he *had* known about Shmuel's previous statement?

(d) Rav Yosef himself was surprised that he had ever quoted Shmuel as having said that, because it appeared to clash with a Mishnah.
Which Mishnah?

5) If Shmuel did not say 'Ein Lanu be'Eruvin Ela ki'Leshon Mishnaseinu' in connection with 'Anshei Chatzer', *ve'Lo Anshei Chatzeros* (which Rav Yosef initially thought Shmuel had said), then in connection with which Mishnah *did* he say it?

6)

(a) We quoted Shmuel, who says 'Ein Bitul Reshus me'Chatzer le'Chatzer, ve'Ein Bitul Reshus be'Churvah'.
What does Rebbi Yochanan hold?

(b) Why do they need to argue in both cases?

(c) How does Abaye qualify Shmuel's statement?

(d) 'Aval Shtei Chatzeros Zu Lifenim mi'Zu, Mitoch she'Osrin, Mevatlin'. Why must this be speaking when the inner Chatzer did not make its own Eruv?

(a) Rava says that even in a case of one courtyard within the other, Bitul only helps sometimes. If they placed the Eruv in the *outer* Chatzer, and one of the residents of either Chatzer forgot to participate in the Eruv, they are both forbidden to carry from their respective houses into the Chatzer.
Why will Bitul Reshus not help if it is ...

1. ... one of the outer residents who forgot?
2. ... one of the inner residents who made the Eruv who are Mevatel Reshus to the one who forgot?
3. ... one of the outer residents who was Mevatel Reshus to the other residents of his Chatzer?

(b) Why can one of the inner residents be Mevatel his Reshus to the other residents of his own courtyard?

(a) In which case then, does Rava agree that Bitul Reshus is effective?

(b) Why must this go according to Rebbi Akiva, and not the Rabbanan?

(c) Why can we not say the same, when it is one of the inner residents who forgot?