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1)

(a) The Gemara is searching for a precedent for someone who is carrying from one major Reshus to another via a Karmelis to be Chayav (even though he goes through a Reshus that is not a Chiyuv). Why is there no proof from someone who carries in the street. As he walks along, he is Patur, and it is only after he has placed the object (or stopped walking) that he is Chayav?

(b) So why do we not have a proof from someone who carries exactly four Amos, where, if he were to have stopped before having completed the four Amos, he would be Patur, yet when he reaches the end of four Amos, he becomes Chayav?

(c) Ultimately, we find a precedent in someone who carries from his house to the street via the sides of the street (if the wall of the courtyard broke - a commonplace occurrence - the space of the wall area has a Din of a Karmelis, because it is not used freely by the passersby in the street) See also Tosfos d.h. 'Midi de'Havi'.
What is the problem with this, according to Rebbi Eliezer?

(d) How does the Gemara prove its point, even according to Rebbi Eliezer?

3)

(a) The Beraisa gives two descriptions of a Reshus ha'Yachid: a ditch and a fence. What are their specifications?

(b) A Reshus ha'Rabim, it describes as a Seratya or a Pelatya. What are a 'Seratya' and what is a 'Pelatya'?

(c) What is the Beraisa's third description of a Reshus ha'Rabim?

(a) The Beraisa describes the Sea, a collection of fields (a valley) and an Istavanis as a Karmelis. What is an 'Istevanis'?

(b) What are the specifications of a Karmelis?

(c) What is the Din regarding Hotza'ah and Hachnasah, and regarding carrying in a Karmelis, and why is that?

(d) What is the Din of a public courtyard shared by many houses, and of a cul-de-sac (which opens at one end into a major street) Why is one not always permitted to carry there?

(a) What is a Makom Petur, what Din does it have, and why are there any restrictions at all there?

(b) What kind of threshold is considered an individual domain?

(c) In the Beraisa above, the Tana concluded its description of a Reshus ha'Yachid with the words 'Zu Hi Reshus ha'Yachid (Gemurah)'. What does this come to preclude?

(d) And why did the Tana add the word 'Gemurah'?

6)

(a) In the above Beraisa, the Tana ends its description of a Reshus ha'Rabim with the words 'Zu Hi Reshus ha'Rabim Gemurah'. What does this come to preclude?

(b) And why does he add the word 'Gemurah'?

(c) Why does the Beraisa not include a desert in its description of a Reshus ha'Rabim, considering that it *is* called a Reshus ha'Rabim in another Beraisa?

(a) The Gemara tries to say that the Chidush of our Mishnah is, that for carrying on purpose, one is Chayav Kareis or Sekilah. On what grounds does the Gemara reject this answer?

(b) The Gemara then brings a Megilas Setarim, which wrote that for transgressing all the Melachos be'Shogeg, one receives only one set of Malkus.
What is 'Megilas Setarim'?

(c) What is wrong with that Megilas Setarim, the way it was originally quoted?

(d) How do we alter the reading of the Megilas Setarim and how does that solve our problem of finding the Chidush?

(a) 'ha'Bik'ah, bi'Yemos ha'Chamah Reshus ha'Yachid le'Shabbos, u'Reshus ha'Rabim le'Tum'ah'. Why is that?

(b) What Din does a Bik'ah have in the rain season, and why is that?

(c) When the Beraisa calls a Bik'ah a Reshus ha'Yachid, says Ula, it really means a Karmelis.
So why does it refer to it as a Reshus ha'Yachid?

(d) What is the difference whether the Bik'ah is really a Reshus ha'Yachid or a Karmelis.

(a) According to Rav Ashi, the Beraisa speaks when the Bik'ah has walls. What does Rav Ashi gain by saying that?

(b) Why does Ula not want to learn like Rav Ashi?

(c) If the Beraisa is talking about a Karfaf, then how can it write 'u'Reshus ha'Rabim le'Tum'ah'?

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