Previous daf

1)

(a) Rebbi Eliezer permits the knife to be carried through the streets on Shabbos.
What does he mean when he says 'u've'Sakanah, Mechasehu Al Pi Eidim'?

(b) What does Rebbi Akiva, his Talmid say about all this?

(c) Rebbi Eliezer requires the knife that is carried through the streets to be carried 'Meguleh'. What are the two possible reasons for this, and what is the difference between them? What is the Gemara's conclusion in this matter?

(d) The Gemara is uncertain whether, in the time of danger, Rebbi Eliezer requires two witnesses besides himself, or whether the two witnesses includes himself. In the latter case, why does the Mishnah use the word 'witnesses' - seeing that he is not legally acceptable to testify on his own behalf?

(a) Did Rebbi Eliezer actually practice his ruling in his home-town?

(b) Rebbi was surprised that Levi had not put Yosef the bird-hunter in Cherem.
What had he done to deserve this?

(c) What was Levi's justification for not doing so?

(d) What does Rebbi Yossi ha'Gelili learn from the Pesukim in Re'ei "Lo Sochlu Kol Neveilah" and "Lo Sevashel Gedi *ba'Chalev Imo*"?

(a) What contrast lies in the two Pesukim "*Sas Anochi* al Imrasecha, ke'Motz'ei Shalal Rav" (Tehilim); and "va'Yishma Moshe es ha'Am Bocheh le'Mishpechosav"?

(b) Why does "Imrasecha" refer specifically to the Mitzvah of Milah?

(c) What makes the Mitzvah unique among the Taryag Mitzvos (besides the fact that Hashem made thirteen covenants with Avraham on it [later on 132a])?

(d) What does the Gemara mean when it states that Yisrael still observe the Mitzvah of Milah 'be'Simchah'?

(a) What is the difference between the Mitzvos of Avodah-Zarah and Milah on the one hand, and Tefilin on the other?

(b) Elisha Ba'al Kenafayim kept the Mitzvah of Tefilin with much self-sacrifice (See Tosfos DH 'Amar Lei'). What would the Romans do to someone whom they caught wearing Tefilin?

(c) Why was he called 'Elisha Ba'al Kenafayim'?

(d) Why did he refer to Tefilin as 'Kanfei Yonah'?

5)

(a) Rav Yitzchak is quoted as saying, that they once brought a Milah-knife via the roof-tops and courtyards without the consent of Rebbi Eliezer. What did he mean by that?

(b) Can we infer that the knife was brought with the consent of the Rabbanan of Rebbi Eliezer (and that they restrict the prohibition of bringing the knife to to bringing it through the street, but not via the roof-tops and courtyards and enclosures)?

(c) Then what did Rav Yitzchak mean when he said 'she'Lo bi'Retzon Rebbi Eliezer'?

(d) What they did however, did conform with the opinion of Rebbi Shimon. What does Rebbi Shimon say (regarding roofs, courtyards and enclosures)?

(a) What is a Karfaf?

(b) Assuming that the residents of the Chatzer made an Eruv, may one carry vessels that were in the house when Shabbos came in, from the house to another courtyard?

(c) Is one permitted to carry vessels from the house to the courtyard, if there is no Eruv?

(d) May one carry clothes in the courtyard, that one carried from the house to the courtyard by wearing them?

(a) One *is* however, permitted to carry in the courtyard itself, even if there is no Eruv. For which two reasons might one, in spite of this, be forbidden to carry in a Mavuy?

(b) Initially, Rav Asi did not know what to answer, when Rebbi Zeira asked him whether a Mavuy is like a Chatzer in this regard or not. Why did Rebbi Zeira later say to him 'Dilma Agav Shitfach Rahit Lach Gemarach?', and what did he mean by it?

(c) Under which circumstances does Rav forbid carrying more than four Amos in a Mavuy?

(a) The Gemara thought that when they made an Eruv, carrying in the Mavuy is forbidden, because then the Chatzer becomes part of the house. So what if it does? What does Rav himself say about the Din of a Mavuy, which seems to bear this out?

(b) How does the Gemara reject that contention? Why should it then be forbidden to carry in a Mavuy - even when there is no Eruv in the Chatzer?

(c) Perhaps, asks the Gemara, Rav is speaking when all the residents of each Chazter nullified their own house to one of the residents, in which case, it will be permitted to carry from the houses to the Chatzer, even without an Eruv.
What does the Gemara ask on this?

(d) Why can we not answer that they all nullify their houses to one of the residents in the morning, and to another resident in the afternoon?

(a) Rav Ashi finally gives the reason that Rav permits carrying in a Mavuy (even without an Eruv) because 'Mi Garam le'Chatzeros she'Yosru, Batim, ve'Leika'! What does this mean? What does Rav Ashi hold with regard to the above explanations?

(b) The Gemara concludes that Rav holds like Rebbi Shimon. What does Rebbi Shimon say?

(c) How do we know that Rav holds like Rebbi Shimon?