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1)

(a) Rav Nachman bar Yitzchak establishes the Machlokes between Rebbi Yehudah and the Rabbanan by a boat that is sailing on the Mediterranean Sea.
What will both Tana'im hold with regard to a boat that is sailing on a river in Eretz Yisrael?

(b) The Tana Kama of the Beraisa describes the north-western border as 'Turei Amnon'.
Which part of Turei Amnon is considered Eretz Yisrael and which part Chutz la'Aretz? What is another name for 'Turei Amnon'?

(c) Based on the additional fact that the southernmost tip of the west coast is 'Nachal Mitzrayim', what constitutes the western border, according to the Chachamim?

(d) What does Rebbi Yehudah say?

(a) What does Rebbi Yehudah learn from the Pasuk in Masei "u'Gevul Yam, ve'Hayah Lachem ha'Yam ha'Gadol *u'Gevul*"?

(b) What do the Rabbanan learn from the word "u'Gevul"?

(c) In light of this Beraisa, how will we now establish the two Beraisos with which we began (one of which considers a Get that was written on a boat to have been written in Eretz Yisrael, the other, in Chutz la'Aretz)?

(a) How do we penalize someone in Chutz la'Aretz who buys a slave from someone in Eretz Yisrael? Why is that?

(b) Why does Syria have the Din of Eretz Yisrael in certain regards?

(c) How did Rebbi Chiya bar Aba rule with regard to someone who sells his slave to Syria? Did he consider it like selling him to Chutz la'Aretz or not?

(d) How did he arrive at this conclusion from Rebbi Meir in our Mishnah, who considers Acco like Eretz Yisrael with regard to Gitin?

(a) The Tana of the Beraisa considers Syria like Eretz Yisrael in three ways.
In how many ways does he consider it like Chutz la'Aretz?

(b) He compares it to ...

1. ... Chutz la'Aretz as regards Tum'as Chutz la'Aretz and selling one's slave there.
   In which third regard does he compare it to Chutz la'Aretz?
2. ... Eretz Yisrael as regards entering there be'Taharah and buying a house there (both of which will be explained shortly).
   In which third regard does he compare it to Eretz Yisrael?

5)

(a) Seeing as David captured Syria, why is not considered part of Eretz Yisrael in every regard?

(b) Why does this Tana then consider the crops that grow there subject to Ma'aser and Shevi'is?

(c) How do we reconcile the Seifa of the Beraisa, which permits entering Syria be'Taharah, with the Reisha, which states 'Afrah Tamei'?

(a) In a Beraisa, Rebbi declares Tamei someone who enters Chutz la'Aretz in a Shidah, Teivah or Migdal.
What does Rebbi Yossi b'Rebbi Yehudah say?

(b) What is the basis of their Machlokes?

(c) Then who is the author of the Beraisa regarding Syria?

(a) We learned above that if someone purchases a house in Syria, it is as if he purchased it in the dukedoms of Yerushalayim.
How does Rav Sheishes interpret this?

(b) How can Chilul Shabbos d'Oraysa be permitted for the sake of another Mitzvah, even one as important as Yishuv Eretz Yisrael?

(c) Why can the signing of the document not wait until after Shabbos?

(d) Why did Chazal waive the Isur of Sh'vus on Shabbos for the sake of buying a house?

(a) What does the Tana of the Beraisa say with regard to an Eved Cena'ani who brings his own Get Shichrur on which it states 'Atzmecha u'Nechasai Kenuyin Lach'?

(b) What is the reason for this distinction?

(a) On what basis does Abaye initially state that if the wording on the Get is 'Kol Nechasai Kenuyin Lach', the Eved is believed regarding the property too? Why should the Din in this case differ from the original one?

(b) When Rava objected to his initial ruling, on the grounds that to believe him on the issue of the property is no different than substantiating a Sh'tar, which requires two witnesses, Abaye changed his stance.
What did he then go on to rule?

(c) What is Rava's objection to that?

(d) What then does Rava hold?

(a) What does the Tana of the Mishnah in Pe'ah say about someone who writes all his property to his slave?

(b) On what grounds does the Tana then go deny the slave his freedom in the event that his master retained even the smallest amount of property for himself?

(c) Rebbi Shimon disagrees.
In which case will he concede to the Tana Kama that the slave is not sold?

(d) What do we extrapolate from Rebbi Shimon's statement 'Le'olam Hu ben Chorin ... '? What major principle does this teach us (which also serves as the basis of Rava's ruling, as Rav Ada bar Masna points out)?

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