(a)According to Rebbi Meir, as long as the other residents of the Mavoy use the Mavoy before the one who was Mevatel Reshus does, he can no longer retract. How does Rav Yosef reconcile this with our Mishnah on Amud Beis, where Rebbi Meir himself forbids them (in that very case - see Tosfos DH 'Lemeimra') to use the Mavoy, once he has carried his things there?
(b)How does Abaye explain the Mishnah on Amud Beis?
(c)The Beraisa, which differentiates between Hichziku and Lo Hichziku, bears out Abaye. Why can the Beraisa which differentiates between Hichziku and Lo Hichziku only go like Rebbi Meir, and not like Rebbi Yehudah in our Mishnah?
(d)Why on the other hand, could it go like Rebbi Yehudah in the Beraisa (at the end of the previous Amud)?
1)
(a)Rav Yosef reconciles the Mishnah on Amud Beis which forbids the residents to use the Mavoy, even if they used it before the Mevatel retracted, with Rebbi Meir here, who maintains that their prior Chazakah is effective - by changing the text in that Mishnah to 'Eino Oser'.
(b)Abaye establishes it when the other residents did not use the Chatzer first.
(c)The Beraisa which differentiates between Hichziku and Lo Hichziku, can only go like Rebbi Meir - it cannot go like Rebbi Yehudah in our Mishnah, who holds that Chazakah does not help.
(d)On the other hand, it could go like Rebbi Yehudah in the Beraisa (at the end of the previous Amud - because there, he argues with Rebbi Meir by a Tzedoki only because, in his opinion, a Tzedoki has the Din of a gentile, but as far as a Jew is concerned, he may well agree that a Chazakah helps.
2)
(a)There is a major discrepancy between Rebbi Yehudah in the Beraisa, where he learns that, once Shabbos comes in, the Tzedoki will forbid the other residents from carrying, and Rebbi Yehudah in our Mishnah, who learns that he only forbids them to carry once he carries into the Chatzer. What is the basic difference between the versions of Rebbi Yehudah's opinion?
(b)How does the Gemara, by making a slight textural change in the Mishnah ('Ad she'Lo Yotzi'), reconcile our Mishnah with the Beraisa?
(c)What is the Gemara's second way of resolving this discrepancy?
(d)How does the Gemara amend the Beraisa 'Mumar ve'Giluy Panim* Harei Zeh Eino Mevatel Reshus'? Who is the author?
2)
(a)As we just explained, Rebbi Yehudah in the Beraisa, who learns that, once Shabbos comes in, the Tzedoki forbids the other residents from carrying - learns that a Tzedoki is considered a gentile, whereas in our Mishnah, where he learns that he only forbids them to carry once he carries into the Chatzer - he maintains that he is considered a Jew.
(b)The Gemara resolves the discrepancy between the Mishnah and the Beraisa - by changing 'Ad she'Lo Yotzi' (implying that the Tzedoki's Bitul helps until he retracts - in which case he is considered a Jew) to 'Ad she'Lo Yetzei ha'Yom' (to correspond with the Beraisa).
(c)Alternatively, our Mishnah is speaking about a Tzedoki who is a Mumar who breaks Shabbos privately (not in front of ten Jews), the Beraisa, about one who breaks Shabbos Befarhesya (in front of ten Jews).
(d)The Gemara amends the Beraisa 'Mumar ve'Giluy Panim Harei Zeh Eino Mevatel Reshus' - to read 'Mumar be'Giluy Panim' ... .
3)
(a)On what grounds did Rebbi Yehudah Nesi'a declare that the Mumar who carried a Chumresa de'Medusha (a bag of spices) into the street on Shabbos, eligible to be Mevatel Reshus?
3)
(a)Rebbi Yehudah Nesi'a declared the Mumar who carried a Chumresa de'Medusha (a bag of spices) into the street on Shabbos, eligible to be Mevatel Reshus - because he covered it when he saw him. Consequently, he could only be considered a Mumar Lechalel Shabbos be'Tzin'ah, but not Befarhesya.
4)
(a)Rebbi Meir holds that a Jew who is suspect of disregarding one of the Taryag Mitzvos, is suspected of disregarding all of them. What do the Rabbanan hold in this regard?
(b)Then how do we initially explain Rav Huna, who declares someone who breaks Shabbos publicly, to be a Mumar?
(c)What is the Gemara's alternative answer?
4)
(a)The Rabbanan hold a Jew who is suspect of disregarding one of the Taryag Mitzvos, is not suspected of disregarding them all, unless the one on which he is suspect is Avodah-Zarah.
(b)Initially, we explain that Rav Huna, who declares someone who breaks Shabbos publicly, to be a Mumar - is confined to the Din of Bitul Reshus (but not the Dinim of Mumar regarding his general status over which Rebbi Meir and the Rabbanan argue).
(c)Alternatively, Rav Huna, who was referring to the same aspects of Mumar as Rebbi Meir and the Rabbanan, holds in principle, like the Rabbanan. However, he follows the opinion of those Tana'im, who (in another Beraisa) compare a Mumar Lechalel Shabbasos Befarhesya to someone who serves Avodah-Zarah.
69b----------------------------------------69b
5)
(a)From the Pasuk in Vayikra "Adam Ki Yikrav Mikem", the Beraisa precludes a Mumar from bringing a sacrifice; from "Min ha'Behemah" it includes a Mumar. How can both Derashos be accommodated?
(b)The Beraisa concludes 'Chutz min ha'Mumar ve'Hamenasech ve'Hamechalel Shabbosos Befarhesya'. What minor amendment does the Gemara make to the Beraisa?
(c)What is the point of quoting it in the first place?
5)
(a)When, from "Adam Ki Yikrav Mikem, the Beraisa precludes a Mumar from bringing a Korban - it is referring to a Mumar le'Chol ha'Torah Kulah; and when it includes him from "Min ha'Behemah", it is referring to a Mumar le'Davar Echad.
(b)The Gemara changes 'Chutz min ha'Mumar, ve'Hamenasech ve'Hamechalel Shabbosos Befarhesya' to 'Chutz min ha'Mumar le'Nasech u'Lechalel Shabbosos Befarhesya'.
(c)The Gemara quotes this Beraisa - in order to vindicate Rav Huna, to present a Tana who holds like him (i.e. that a Mumar Lechalel Shabbasos Befarhesya has the same Din as one who serves Avodah-Zarah).
6)
(a)When being Mevatel Reshus, which of the following expressions is the correct one to use: 'Reshusi Kenuyah Lach'; or 'Reshusi Mevuteles Lach'?
(b)Does Bitul Reshus require a Kinyan?
6)
(a)Someone who is Mevatel Reshus, may use either of the following expressions: 'Reshusi Kenuyah Lach or 'Reshusi Mevuteles Lach'. Both are equally correct.
(b)Bitul Reshus does not require a Kinyan.
7)
(a)The Mishnah permits all the residents of the Chatzer to carry from the houses of those who made an Eruv into the Chatzer and vice-versa, though to or from the house of the one who forgot is forbidden to everyone. What exactly is the case?
(b)What will be the Din if it was the other residents of the Chatzer who were Mevatel their Reshus in the Chatzer to the one who forgot?
(c)And what if they were Mevatel their Reshus to two residents who forgot?
7)
(a)The Mishnah, which permits all the residents of the Chatzer to carry from the houses of those who made an Eruv into the Chatzer and vice-versa, though to or from the house of the one who forgot, is forbidden to everyone - speaks when the owner was Mevatel Reshus from the Chatzer, but not from his house. Consequently, the Chatzer is theirs, but the house is still his.
(b)If the other residents of the Chatzer were Mevatel their Reshus in the Chatzer to the one who forgot - then he is allowed to carry from his house to the Chatzer and vice-versa, but they are not.
(c)If they were Mevatel their Reshus to two residents who forgot to participate in the Eruv - then no-one is allowed to carry in the Chatzer. This is because, whereas their houses are individual properties, the Chatzer is theirs jointly, a situation which requires an Eruv.
8)
(a)Rebbi Eliezer above (in Perek Osin Pasin) holds that when someone is Mevatel his Reshus in the Chatzer, the other residents in the Chatzer are even permitted to carry from his house to the Chatzer. Why do the Rabbanan in our Mishnah forbid this?
(b)Why is he permitted to carry out from their houses?
(c)In that case, for the same reason, why are they not permitted to carry out from his house into the Chatzer?
8)
(a)The Rabbanan forbid the other residents from carrying to and from the house of the Mevatel (when he was Mevatel his Reshus in the Chatzer, but not his house) - because they hold that a person tends to live in a house without a Chatzer; therefore, although he was Mevatel his Reshus in the Chatzer, he retains his Reshus in his house.
(b)He is nevertheless permitted to carry out from their houses - since he is not worse than a guest, who is always permitted to carry from his host's house.
(c)We do not however, consider the other residents guests of his (to permit them to carry out from his house) - because it is commonplace for one person to be a guest of five, but not vice-versa.
9)
(a)The Mishnah mentions the case of 'Nasnu Lo Reshusan' etc., immediately after the Reisha, where he gave them Reshus. What does the Gemara try to prove from here?
(b)On what grounds is this proof rejected?
(c)We learnt that if the residents who made an Eruv were Mevatel Reshus to two residents who forgot to participate, they are not permitted to carry. But is that not obvious?
9)
(a)The Gemara try to prove from the juxtaposition of 'Nasnu Lo Reshusan' etc., immediately after the Reisha, where he gave them Reshus - that Mevatlin ve'Chozrin u'Mevatlin'.
(b)This proof is rejected however, on the grounds that - the second case may well be a new one and not a continuation of the first one.
(c)When the Mishnah rules that the two residents who forgot to participate in the Eruv, and to whom the residents who made the Eruv were Mevatel Reshus, are not permitted to carry - it speaks when one of the two was subsequently Mevatel Reshus to the second; the Chidush is that since, at the time when he made the Bitul, he did not yet own a part of the Chatzer, his Bitul is ineffective.
10)
(a)What is the Chidush of the Mishnah's statement 'she'Echad Nosen Reshus, ve'Notel Reshus, Shenayim Nosnin Reshus ve'Ein Notlin Reshus'?
10)
(a)The Chidush of 'she'Echad Nosen Reshus, ve'Notel Reshus, Shenayim Nosnin Reshus, ve'Ein Notlin Reshus' is - 'Shenayim Nosnin Reshus', that we do not say 'Ein Nosnin Reshus' because of 'Ein Notlin Reshus'.
