1)

(a)We quoted a Beraisa above, where, according to Acherim, the threshold of a Reshus ha'Rabim (facing the street) serves as two Reshuyos: when the intervening door is open, it is a Reshus ha'Yachid; when it is closed, it is a Reshus ha'Rabim. We ask on the former statement 've'Af-al-Gav de'Les Lei Lechi'? What is the Kashya?

(b)We point out that the fact that the wall of the Reshus ha'Yachid does not extend four Tefachim, does not make any difference. Why might we have thought that it should?

(c)The Gemara first answers that we are speaking about a Mavoy which was permitted, not by a Lechi, but a Koreh. What is the Shiur of a Koreh, and why should it be any better than a Lechi?

(d)Why will this answer not be equally appropriate by the threshold of a house?

2)

(a)Rav Ashi establishes the Beraisa by the threshold of a house, and still the difference between whether the door is open or closed will apply. How is that?

3)

(a)Acheirim goes on to say, that if the threshold is ten Tefachim high and four by four Tefachim, it is an independent Reshus. What are the ramifications of that statement?

(b)Why should it be forbidden to carry from the Reshus ha'Yachid onto it or vice-versa, seeing that each of them is a Reshus ha'Yachid?

(c)The Gemara goes on to prove from here that the quotation in the name of Rebbi Meir ('Kol Makom she'Ata Motzei Sh'tei Reshuyos, ve'Hen Reshus Achas - Kegon Amud bi'Reshus ha'Yachid, Gavo'ah Yud, ve'Rachav Arba'ah, Asur le'Katef Alav ...) is correct. What does Acheirim have to do with Rebbi Meir?

9b----------------------------------------9b

4)

(a)We presume that, when the Mishnah prohibits a haircut from close to Minchah time (i.e. half an hour before Minchah), it is referring to Minchah Ketanah (two and half hours before night. Why not Minchah Gedolah?

(b)We retract from that assumption however, because of the Seifa, which writes 've'Im Hischilu, Ein Mafsikin'. What is the problem with the Seifa?

(c)We establish our Mishnah by Minchah Gedolah. Then why should having a haircut be prohibited?

(d)And how do we explain in the same light ...

1. ... 've'Lo le'Merchatz?

2. ... 've'Lo le'Burseki'?

3. ... 've'Lo le'Din'?

4. ... 've'Lo Le'echol'?

5)

(a)According to our current understanding of our Mishnah, how would the Din in our Mishnah differ by Minchah Ketanah (to answer the two Kashyos that we asked above - in 4b.?

6)

(a)How does Rav Acha bar Ya'avov explain all of the cases by Minchah Ketanah, in spite of the Gemara's original proof to the contrary (in 4a.)?

7)

(a)What is called the beginning of ...

1. ... a haircut?

2. ... a bath?

3. ... tanning?

4. ... eating? (two possibilities)

(b)Why do we need to know this?

8)

(a)What is the difference between Minchah and Ma'ariv with regard to stopping to Daven once one had already begun eating? Why should there be a difference?

(b)According to whom does Ma'ariv have the same Din as Minchah. Why is that?

(c)The Gemara asks whether it is such a bother to tie up one's belt again to Daven Minchah, and offers no answer. Why should one not Daven with one's belt untied?

(d)Based on the Pasuk in Amos "Hikon Likras Elokecha Yisrael", how else should one not Daven?

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