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1)

(a) According to the Tana of our Mishnah, someone who places earth and stones in a pit, means to leave them there permanently, even though he did not specifically say so. The Gemara initially attempts to reconcile this Mishnah with the Mishnah in Ohalos, which states 'Bayis she'Mil'ehu Teven O Tzeroros, *u'Bitlo* Batel' (implying that if he did not specifically say so, then he is not Mevatel it), by establishing the Mishnah in Ohalos like Rebbi Yossi.
On what grounds does the Gemara refute this contention? What does Rebbi Yossi say about unspecified earth and unspecified straw?

(b) How does Rav Asi subsequently reconcile the two Mishnahs?

(c) Rav Huna Brei de'Rav Yehoshua resolves the discrepancy by differentiating between Tum'ah and Shabbos.
What does he say?

(d) How does Rav Ashi answers it by drawing a distinction between a house and a ditch?

3) In which two cases will the Eruv that combines the two protruding ledges from the upper floor of two adjacent houses (also mentioned in our Mishnah) not be effective?

4)

(a) If a hay-stack of ten Tefachim divides between two courtyards, the residents of both courtyards are permitted to feed their animals from it. At which stage, will this become forbidden?

(b) Why are we not worried that this may happen without them realizing it?

(c) What restrictions did Rav Huna impose to prevent this, and what other reason may Rav Huna have had in mind?

(a) Is one permitted to feed one's animal on Shabbos, by placing it next to ...

1. ... growing grass?
2. ... a pile of hay? Why the difference?

(b) Then what does Rav Huna permit?

(c) How does Rav Huna, who forbids the owners to take hay from the hay- stack to feed their animals, explain the Beraisa, which expressly permits them to take hay on Yom-Tov from a barn which divides between two Techumei Shabbos?

(a) What would they do in the previous case, if the hay in the barn dropped to a level of less than ten Tefachim for a distance of more than ten Amos?

(b) The Gemara asks from this Beraisa, which implies that as long as the straw is ten Tefachim high, the hay-stack is considered a Mechitzah, on those who hold (above 72a) that a case such as this (see Tosfos DH 'Shema Minah'), the walls must reach the ceiling in order for them to qualify as Mechitzos.
How does Abaye answer the question?

(c) Rav Huna Brei de'Rav Yehoshua answers that the Beraisa could even be speaking about a barn of ten Tefachim.
How high would the straw then have to be in order to constitute a wall?

(d) Then why does the Beraisa say 'Nisma'et ha'Teven me'Asarah'?

7)

(a) 'Nisma'et ha'Teven me'Asarah Tefachim, Sheneihem Asurin'.
Is there a proof from this Beraisa that new residents who arrived on Shabbos forbid the other residents to carry?

(b) 'Keitzad Hu Oseh, No'el es Beiso u'Mevatel Reshuso'. According to the first explanation, this means either one or the other.
How does the second explanation interpret it?

(c) Why does the Beraisa need to conclude 'Hu Asur, va'Chavero Mutar'? Is this not obvious?

(d) The Beraisa then continues 've'Chen Ata Omer be'Guv shel Teven she'Bein Shenei Techumei Shabbos'. Considering that Techumin is de'Rabbanan, why does the Tana need to tell us this.
Why should Techumin be different than carrying in a Chatzer without an Eruv or than Muktzah?

(a) If someone places his own food (for a Shituf Mavu'os) in one of the Chatzeros on behalf of his co-residents, what does he say?

(b) Almost anyone is eligible to act as Sheli'ach to place the Eruv.
Who is *not*?

(c) What must the Sheli'ach do to acquire the barrel of food on behalf of the residents, if it is already in place?

(a) Who were the Sabi de'Pumbedisa, and what else, besides the previous statement, did they say (with regard to Kidush-wine)?

(b) They also permitted making a fire on Shabbos for a woman who gave birth.
Does this Heter extend to other sick people?

(c) Is it confined to the winter-time, or does it apply even to the summer-months?