(a) What did Rav Ada bar Masna reply, when his wife asked what their children would eat when he went to Yeshivah to learn Torah?

(b) What is extraordinary about the Pasuk in va'Eschanan "u'Meshalem le'Son'av el Panav le'Ha'avido"?

(c) Which two points emerge from the final phrase in va'Eschanan "... Asher Anochi Metzavecha Hayom La'asosam"?

(d) What is the dual meaning of "Erech Apayim" (Ki Sisa)?

(a) Rebbi Yehudah limits the area of Pasei Bira'os to a Beis Sasayim. Considering that the Pasim themselves total two Amos on each side, what She'eilah does the Gemara ask with regard to Rebbi Yehudah's restriction?

(b) Rebbi Shimon ben Elazar in a Beraisa permits Roshah ve'Rubah shel Parah more than a Beis Sasayim. How does the Gemara attempt to resolve its She'eilah from there?

(c) How does the Gemara refute this proof, and how does it finally explain the Machlokes between Rebbi Shimon ben Elazar and Rebbi Yehudah?

(d) What distinction does Rebbi Shimon ben Elazar draw between the maximum size of a pen, a wood-store etc., and that of guarding-huts in the fields?

(a) Rebbi Yochanan and Rebbi Elazar both stressed the power of Mechitzos that emerges from the Chachamim of our Mishnah, who permit Pasei Bira'os even if the street passes straight through it (though Rebbi Yehudah does not). What is the problem with this from another statement of Rebbi Yochanan's regarding Yerushalayim?

(b) How does the Gemara resolve the two statements of Rebbi Yochanan?

(c) In another Beraisa, Rebbi Yehudah permits someone with two houses, one on either side of the street, to put up two Lechayayim or two Koros and carry there, whereas the Rabbanan forbid this. How do we reconcile both Rebbi Yehudah and the Rabbanan with their opinions in our Mishnah, where they appear to have switched views?

(a) Rebbi Yochanan made the radical statement that one is not Chayav for carrying anywhere in Eretz Yisrael. Taking his statement literally, what reason does the Gemara give for this?

(b) Given the geography of Bavel, what obvious problem faces us?

(c) As a matter of fact, one should even be permitted to carry anywhere in the world, according to this logic. Why is that?

(d) The Gemara concludes that Rebbi Yochanan is referring to carrying on the slopes of Eretz Yisrael. Why does he not consider the slopes of Eretz Yisrael a Reshus ha'Rabim?

(a) Why does Rachbah consider it obvious that, according to the Rabbanan, a mound of earth which rises ten Tefachim within the space of four Amos, and which the public use, is considered a Reshus ha'Yachid?

(b) What is his She'eilah according to Rebbi Yehudah*?

(c) What did Rava answer him?

(d) Will this apply even to the slopes of Beis Meron? What are the slopes of Meron?

(a) A Chatzer to which the public has access (via its gates or via a breach in the walls) is considered a Reshus ha'Rabim regarding Tum'ah, but a Reshus ha'Yachid regarding Shabbos. What makes the Gemara think that the author of this Beraisa is Rebbi Yehudah, and what problem does it then have with the previous Sugya?

(b) What does the Gemara solve the problem?

(a) The Beraisa considers the steep paths of Beis Gilgul to be a Reshus ha'Yachid. How does one gauge whether a gradient is a Reshus ha'Yachid or a Reshus ha'Rabim?

(b) How does Rava, who rules that one is Chayav for carrying on a steep slope, explain this Beraisa?

(a) Why does Rebbi Akiva require a wall of ten Tefachim by a private water-pit? Why are Pasei Bira'os not sufficient, like they are by a public water-pit?

(b) Then why does he permit a private well?

(c) Rebbi Yehudah ben Bava is more strict than Rebbi Akiva. What does he hold?

(d) What is required to permit drawing water and drinking it in an area not permitted by Pasei Bira'os?