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1)

(a) What will be the Din if, by two courtyards, one leading off the Mavoy (or the Reshus ha'Rabim) and the other, leading off *it* ...

1. ... if the inner courtyard *only* made an Eruv?
2. ... if the outer courtyard *only* made an Eruv?

(b) If each of the two courtyards made an individual Eruv, the Tana Kama permits the residents of each Chatzer to carry in their own respective Chatzer. What does Rebbi Akiva hold, and why is that?

(c) If they made a joint Eruv placing the Eruv in one of the two Chatzeros, and one person forgot to participate, in all of the combinations but one the Eruv is Pasul.
In which case is it Kasher?

(a) Who is the author of the Mishnah which says that if one person lives in each Chatzer, no Eruv is needed?

(b) What would then be the Din if two people lived in the outer courtyard and only one in the inner one, and why would that be?

(a) According to the initial version of Rav Dimi quoting Rebbi Yanai, the Rabbanan (Tana Kama) of Rebbi Akiva hold 'Ke'shem she'Regel ha'Muteres Einah Oseres, Kach Regel ha'Osurah Einah Oseres'. Since the author of our Mishnah (which then goes on to say 'Irvah Chitzonah ve'Lo Penimis, Sheteihen Asuros') must be Rebbi Akiva, what is the Chidush, seeing as he goes on to forbid it even when the Penimis *did* make an Eruv?

(b) The Mishnah continues 'Irvah Zu le'Atzmah, ve'Zu le'Atzmah, Zu Muteres Bifnei Atzmah, ve'Zu Muteres Bifnei Atzmah', implying that Regel ha'Materes bi'Mekomah does not forbid, but had they not made an Eruv, even the inner residents would be Asur, because of Regel ha'Oseres bi'Mekomah. How does Rebbi Yanai explain this section of Mishnah to go even like Rebbi Akiva?

(c) According to Rebbi Yanai, Rebbi Akiva concludes 'Mipnei she'Derisas ha'Regel Oseres'.
What do the Rabbanan hold?

(a) How is Rebbi Yanai finally proved wrong from ...

1. ... the end of our Mishnah, which reads 've'Im Hayu shel Yechidim, Einan Tzerichin Le'arev'?
2. ... the piece of Mishnah 'Shachach Echad min ha'Penimiyos ve'Lo Eirav ... Sheteihem Asuros'? Why must this go like the Rabbanan and not like Rebbi Akiva?

(b) Does this now mean that Rebbi Yanai's initial statement is completely non-existent, i.e. that no Tana holds like that?

(a) What does the Mishnah mean when it states 'Nasnu Eruvan *be'Makom Echad* ... Sheteihen Asuros'? What does be'Makom Echad mean, and why does the Mishnah refer to it like this?

(b) Why (in this case) are the residents of the *inner* courtyard forbidden to carry when it is one of the *outer* residents who forgot to participate in the Eruv?

6)

(a) When the Eruv was placed in the inner Chazter and it was one of the outer residents who forgot to participate in the Eruv, the Rabbanan permit the inner Chatzer to use the Eruv.
Why does Rebbi Akiva disagree with them? What is the basis of their Machlokes?

(b) Is there no way at all according to Rebbi Akiva, to permit the residents of the inner Chatzer to carry?

(c) And what do the Rabbanan say to that?

(d) Does it now follow that Shmuel, who learnt above (66b) that Ein Bitul Reshus me'Chatzer le'Chatzer, follows the opinion of the Rabbanan, and Rebbi Yochanan that of Rebbi Akiva? Could one reconcile ...

1. ... Shmuel with Rebbi Akiva?
2. ... Rebbi Yochanan with the Rabbanan?

(a) Rav Yosef quotes Rebbi in a Beraisa, who, qualifying our Mishnah 've'Im Hayu shel Yechidim, Einan Tzerichin Le'arev', said 'Hayu Sheloshah, Asurin'.
Where are the two residents, in the outer courtyard or in the inner one, and what is the reason for this Halachah?

(b) What protest did Rav Bibi raise at Rav Yosef's statement?

(c) What caused Rav Yosef to make this error (in quoting Rebbi as being the author of this statement)?

(d) Shmuel disagrees with Rav Ada bar Ahavah.
What does he hold?

(a) Rebbi Elazar is strict when there is even *one* gentile in the inner courtyard.
Why must this go like Shmuel and not like Rav Ada bar Ahavah?

(b) How do we know that he is speaking when there are *two* Jews living in the outer courtyard and not just *one*?

(c) Seeing as one Jew living in the inner courtyard does not necessitate an Eruv, why does one non-Jew require that one hires his Reshus?

(a) If there are ten houses one within the other, Shmuel holds that it is only the innermost one who needs to give bread for the Eruv.
Why is that?

(b) Rebbi Yochanan says 'Afilu Chitzon'.
Does he mean that all ten houses are obligated to participate in the Eruv? If not, then what *does* he mean and what is his reason?

(c) What does Shmuel hold?

(a) If there are three houses leading into each other, with each of the outer houses leads into its respective Chatzer, which in turn, has another house opening into it at the far side, where will he place the Eruv?

(b) Which of the houses would not need to participate?