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1)

(a) Rav Yehudah explains that, according to Rebbi Meir, all roofs are an independent Reshus, so are Chatzeros and so are enclosures.
Does this mean that Reuven may carry from his roof to Shimon's without an Eruv?

(b) Does this also apply to the residents of one Chatzer or enclosure carrying to another?

(c) When, according to Rebbi Meir, do different owners of the same Reshus require an Eruv?

(d) He forbids however, carrying from a roof to a Chatzer because of a decree of a pile in the Reshus ha'Rabim.
How do we know that he also forbids carrying from a courtyard to an enclosure, and what is his reason for this?

(a) According to the Chachamim, says Rav Yehudah, roofs and courtyards are one Reshus.
Does this mean that there is no division of ownership and that one may carry from Reuven's roof to Shimon's or from Reuven's roof to Shimon's courtyard?

(b) What then, *do* they permit?

(c) Why may one carry from a roof to a public Chatzer? Why is it not like carrying from the house to the Chatzer?

(d) What does Rebbi Shimon hold, according to Rav Yehudah?

(a) 'We learnt a Beraisa in support of Rav' (according to the Chachamim). What does the Beraisa say?

(b) What proof does the Gemara bring from Rebbi in a Beraisa for Rav Yehudah's interpretation of Rebbi Shimon?

(c) Why did the Rabbanan reject Rebbi Yehudah's proof that the Halachah is like Rebbi Shimon, from his testimony that they once carried a Sefer-Torah from a courtyard to an enclosure via a roof and a second Chatzer?

(a) Shmuel and Rebbi Yochanan rule like Rebbi Shimon completely; Rav restricts the ruling to a case where the neighboring courtyards did not make independent Eruvin, but not if they did.
Why is that?

(b) Why are Shmuel and Rebbi Yochanan not concerned about this?

(c) The Beraisa, explaining Rebbi Shimon, specifically forbids vessels that were in the house when Shabbos entered, to be moved from Chatzer to Chatzer.
How will Rav, who establishes Rebbi Shimon when no Eruv was made, explain this Beraisa? How do the vessels get from the house to the courtyard?

5)

(a) How will Shmuel and Rebbi Yochanan reconcile their opinion with the Beraisa, which considers a roof, a courtyard, a porch and a Mirpeset one Reshus (to carry from one to another) when they did *not* make an Eruv, but not when they *did* (like Rav)?

(b) What is the proof for this from the fact that the Beraisa does not mention a Karfaf and a Mavoy together with the other cases?

(a) In a case of five courtyards which open both into each other and into a Mavoy, and they forgot to make an Eruv, the Rabbanan forbid carrying from the Chatzer to the Mavoy and vice-versa, under any circumstances; Rebbi Shimon permits carrying the vessels of the Chatzer in the Mavoy.
What inference could we make that will leave us with a Kashya on Shmuel and Rebbi Yochanan?

(b) How do they first answer the Kashya? Then why does the Beraisa use the Lashon 'Lo Ervu', implying finality?

(c) And what is now the significance of Rebbi Shimon's words '*Kol Z'man she'Hein Shel Rabim* ve'Shachachu ... Gag ve'Chatzer ... Reshus Achas Hen'?

(d) The Gemara gives an alternative answer: 'Rebbi Shimon le'Divreihem de'Rabbanan Ka'amar'.
What is he saying to them?

(a) What do the Rabbanan reply to Rebbi Shimon's suggestion?

(b) The Rabbanan's final words are 'u've'Mavoy Asur'.
Does this constitute a proof for Rebbi Zeira, who says in Shabbos in the name of Rav, that in a Mavoy which did not make a Shituf, carrying is restricted to four Amos?

(c) In that case, this is the same as the Reisha, where they have already taught that carrying from the Chatzer to the Mavoy is prohibited? Why do they need to teach the same thing twice?