prepared by Rabbi Eliezer Chrysler of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
(a) If a pit divides between two courtyards, the residents of both courtyards are permitted to use it via windows in the walls. According to Rav Yehudah quoting Shmuel, each one must project a small ledge, in order to be permitted to carry there. When will the pit not be permitted and why is that?
(b) What sort of courtyards are we talking about? How will the pit be used?
(c) What is the purpose of the ledge?
(a) Rav Yehudah himself has a slightly more lenient view. What is his opinion in this matter?
(a) Abaye did not quote Rav Yehudah in the name of Shmuel (see 1a), only Rav Yehudah's lenient version (of 2a). Why must Rav Yehudah have learnt his Din either from Rav or from Shmuel?
(b) Why can it not have been from Rav?
(c) The Gemara thought to learn it from Shmuel's Din quoted on the previous Amud: 'Gag ha'Samuch li'Reshus ha'Rabim, Tzarich Sulam Kavu'a Lehatiro'. What do we want to prove from there?
(d) How is that proof rejected?
(a) From which statement of Shmuel then, according to Abaye, did Rav Yehudah learn his Din?
(a) How does the Gemara attempt to find the source for Rav's opinion (that air alone does not forbid all parties from using the intervening space) from the Mishnah of two ledges above water, when the one owner made walls and the other did not, in which case both parties are forbidden to draw water from the hole in the ledge, unless they make an Eruv or arrange a Mechitzah Teluyah. What did Rav comment there that might connect him with our Sugya?
(b) Why is there in fact, no proof from there?
(c) What proof do we then bring (that someone who uses only the air, does not forbid, according to Rav) from his statement with regard to two houses that are joined by a series of three ruins (consisting of three rooms with broken walls). What does Rav say there?
(d) May one throw from either of the houses into the far ruin (that adjoins the other house)?
(a) Why does Rava permit the pit in between two Chatzeros any more than the middle room in the case currently under discussion?
(b) Why does the Gemara conclude that the middle room is not in line with the other two, but at the side?
(a) Does it follow that Shmuel, who requires a ledge in our case, must disagree with Rav Dimi quoting Rebbi Yochanan, who permits both the B'nei Reshus ha'Rabim and the B'nei Reshus ha'Yachid to use a common Makom Petur without any Tikun?
(b) If someone owns two houses on opposite sides of the street, why does Shmuel permit throwing from one to the other without a Tikun, in spite of the fact that he is strict in our case?
(c) And why is Rav strict there, even though he is lenient here?
(a) In which kind of a Beis Sha'ar may an Eruv Chatzeros be placed?
(b) May one place a Shituf Mavo'os in a Beis Sha'ar or another location in which one may not place an Eruv Chatzeros?
(c) Where can one not place a Shituf Mavo'os, and why is that?
(a) Rav Yehudah quoting Shmuel rules that if the residents were sitting and eating when Shabbos comes in, the bread on the table may automatically be used, some say for an Eruv, and others for a Shituf. How could both opinions be correct?
(a) If someone lives in one of the storehouses in a Chatzer, will he prevent the other residents from carrying, if he does not participate in the Eruv?
(b) What does Rebbi Yehudah mean when he says 'Im Yesh Sham Tefisas Yad shel Ba'al ha'Bayis, Eino Oser'?
(c) In which case will Rebbi Yehudah's principle not apply?
(a) What did Rebbi Yishmael b'Rebbi Yossi point out to Rebbi (concerning Buni'as ben Buni'as) when Rebbi said about a second man 'Clear the way for someone who is worth two hundred Manah'?
(b) What was Rebbi's response?
(c) Why did Rebbi and Rebbi Akiva honor the rich?