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1)

(a) According to Rebbi Meir, as long as the other residents of the Mavoy use the Mavoy before the one who was Mevatel Reshus does, he can no longer retract.
How does Rav Yosef reconcile this with our Mishnah on Amud Beis, where Rebbi Meir himself forbids them (in that very case - see Tosfos DH 'Lemeimra') to use the Mavoy, once he has carried his things there?

(b) How does Abaye explain the Mishnah on Amud Beis?

(c) The Beraisa, which differentiates between Hichziku and Lo Hichziku, bears out Abaye. Why can the Beraisa which differentiates between Hichziku and Lo Hichziku only go like Rebbi Meir, and not like Rebbi Yehudah in our Mishnah?

(d) Why on the other hand, could it go like Rebbi Yehudah in the Beraisa (at the end of the previous Amud)?

(a) There is a major discrepancy between Rebbi Yehudah in the Beraisa, where he learns that, once Shabbos comes in, the Tzedoki will forbid the other residents from carrying, and Rebbi Yehudah in our Mishnah, who learns that he only forbids them to carry once he carries into the Chatzer.
What is the basic difference between the versions of Rebbi Yehudah's opinion?

(b) How does the Gemara, by making a slight textural change in the Mishnah ('Ad she'Lo Yotzi'), reconcile our Mishnah with the Beraisa?

(c) What is the Gemara's second way of resolving this discrepancy?

(d) How does the Gemara amend the Beraisa 'Mumar *ve*'Giluy Panim* Harei Zeh Eino Mevatel Reshus'? Who is the author?

4)

(a) Rebbi Meir holds that a Jew who is suspect of disregarding one of the Taryag Mitzvos, is suspected of disregarding all of them.
What do the Rabbanan hold in this regard?

(b) Then how do we initially explain Rav Huna, who declares someone who breaks Shabbos publicly, to be a Mumar?

(c) What is the Gemara's alternative answer?

5)

(a) From the Pasuk in Vayikra "Adam Ki Yikrav *Mikem*", the Beraisa precludes a Mumar from bringing a sacrifice; from "Min ha'Beheimah" it includes a Mumar.
How can both Derashos be accomodated?

(b) The Beraisa concludes 'Chutz min ha'Mumar ve'Hamenasech ve'Hamechalel Shabbosos Befarhesya'.
What minor amendment does the Gemara make to the Beraisa?

(c) What is the point of quoting it in the first place?

(a) When being Mevatel Reshus, which of the following expressions is the correct one to use: 'Reshusi Kenuyah Lach'; or 'Reshusi Mevuteles Lach'?

(b) Does Bitul Reshus require a Kinyan?

(a) The Mishnah permits *all* the residents of the Chatzer to carry from the houses of those who made an Eruv into the Chatzer and vice-versa, though to or from the house of the one who forgot is forbidden to everyone.
What exactly is the case?

(b) What will be the Din if it was the other residents of the Chatzer who were Mevatel their Reshus in the Chatzer to the one who forgot?

(c) And what if they were Mevatel their Reshus to *two* residents who forgot?

(a) Rebbi Eliezer above (in Perek Osin Pasin) holds that when someone is Mevatel his Reshus in the Chatzer, the other residents in the Chatzer are even permitted to carry from his *house* to the Chatzer.
Why do the Rabbanan in our Mishnah forbid this?

(b) Why is *he* permitted to carry out from *their* houses?

(c) In that case, for the same reason, why are *they* not permitted to carry out from *his* house into the Chatzer?

(a) The Mishnah mentions the case of 'Nasnu Lo Reshusan' etc., immediately after the Reisha, where *he* gave *them* Reshus.
What does the Gemara try to prove from here?

(b) On what grounds is this proof rejected?

(c) We learnt that if the residents who made an Eruv were Mevatel Reshus to two residents who forgot to participate, they are not permitted to carry. But is that not obvious?