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1)

(a) Abaye validates a Sucah which instead of walls, has four one-Tefach beams - one running along each side of the ceiling (Rashi Sucah 18b - Note: Rashi on Daf 93a explained that the Sucah already has two regular walls - see Daf 92b, answer to 10a, but that does not appear to conform with our Sugya); Rava renders it invalid.
How does the Gemara initially connect their Machlokes with that of Rav and Shmuel regarding a porch in a valley?

(b) The Gemara concludes that Abaye and Rava both hold like Rav.
Why then, does Rava invalidate the Sucah?

(a) Rebbi Yossi holds that one cannot differentiate between this Shabbos and the next - with regard to a courtyard whose walls were breached etc. Does he mean to be lenient (to permit even subsequent Shabbasos) or strict (to forbid even the Shabbos when it occurred)?

(b) Rav Chiya bar Yosef rules like Rebbi Yossi; Shmuel rules like Rebbi Yehudah.
How do we reconcile Shmuel's ruling here with what he said elsewhere: that although he rules like Rebbi Yehudah in all matters of Eruv, he does *not* rule like him in matters of Mechitzah, such as the case of the Mavoy, whose Lechi or Koreh were removed, where Rebbi Yehudah permitted carrying on that Shabbos?

(a) Rebbi Yehudah permits carrying underneath an attic that is built between two houses, or underneath a bridge.
For which two reasons might he permit it?

(b) How do we know that Rebbi Yehudah holds that two Mechitzos are sufficient mi'd'Oraysa?

(c) And how do we prove Rabah (who establishes Rebbi Yehudah's reason in the Reisha because of 'Pi Tikrah Yored ve'Sosem') correct, from the Seifa ('ve'Od Amar Rebbi Yehudah, Me'arvin le'Mavoy ha'Mefulash')?

(d) What do the Rabbanan hold in the above cases, and what is their reason?

(a) According to the Tana Kama, what should one do if finds Tefilin lying in a field, and why is that?

(b) Why does this not apply to new Tefilin? How will one know that they are new?

(c) In which cases must one just stand guard over the Tefilin until nightfall, and only then carry them home?

(d) When will this not apply?

(a) Rebbi Shimon permits carrying the Tefilin by making a human chain, and then handing them from one person to the next.
Where must this stop?

(b) What else does he permit in this way?

(c) On what grounds do the Rabbanan disagree with Rebbi Yehudah, who permits transporting a barrel of wine from outside the Techum using this same method?

6) Rebbi Meir permits saving as many clothes from a fire on Shabbos as one can wear.
Does this mean that the author of our Mishnah is not Rebbi Meir? Does the Tana Kama hold 'Shabbos Z'man Tefilin Hu' or not?

7)

(a) Why does Raban Gamliel permit saving two pairs of Tefilin at a time?

(b) Why just two?

(c) Is there a proof from Rav Huna (who permits wrapping the Tefilin Shel Rosh around the arm, when he comes in from the fields carrying loads on his head) that there is room on the arm too, for two pairs of Tefilin?

(d) So how do we know that there is?

(a) Tefilin Shel Yad should be worn on the Kibores.
What is the Kibores?

(b) And where should the Tefilin Shel Rosh be worn?

(a) The Gemara concludes that both the Tana Kama and Raban Gamliel in our Mishnah agree that there is place on the arm, as well as on the head, for two pairs of Tefilin.
Assuming their dispute is based on whether 'Shabbos Z'man Tefilin Hu or not, why does the Tana Kama restrict the Mitzvah of saving them to *one* pair only?

(b) Why is Raban Gamliel not concerned about that?

(c) Alternatively, they could be arguing over whether Mitzvos require Kavanah or not.
If the Tana Kama holds that they do *not* require Kavanah, how will we explain their Machlokes?