1)

(a)How do we initially reconcile the Reisha of our Mishnah, which limits someone who left the Techum legally to new borders of two thousand Amos from where he now is, with the Seifa, which appears to allow someone who left his Techum legally to save from the enemy or from an overflowing river etc. to return even if it is more than two thousand Amos?

(b)The Gemara is surprised at the initial Kashya, which can be simply answered. How?

(c)The original answer (quoted in a.) is nevertheless necessary because of a Kashya from a Mishnah in Rosh Hashanah. What is the Kashya from the Mishnah in Rosh Hashanah?

(d)What happened on one occasion, that prompted the Chachamim to permit the soldiers to return from then on, with their weapons?

1)

(a)The Seifa of our Mishnah does not allow someone who left his Techum legally e.g. to save from the enemy or from an overflowing river, to return (under the circumstances mentioned there) even if it is more than two thousand Amos, like we thought at first. - What the Mishnah is coming to permit is soldiers who left the Techum with their weapons, in order to save Jews from enemies who were attacking them, to return even with their weapons (to tell us that they are not obligated to leave their weapons by the first house that they found).

(b)We could answer the contradiction between the Reisha of the Mishnah (which limits someone who returns to two thousand Amos from where he is when he discovers that his journey is no longer necessary) and the Seifa (which permits him to walk any distance to return to his Techum), by explaining that the latter is permitted because it speaks about someone who went to save from the enemy. He is permitted to return whatever the distance to save his life, because the enemy might give chase - which is not the case in the Reisha, which speaks about the other categories of people who leave the Techum legally, and whose lives are not in danger.

(c)The Mishnah in Rosh Hashanah permits anyone who left his Techum, (including someone who did so in order to save from a band of robbers) to walk two thousand Amos, and no more - that certainly clashes with the Seifa of our Mishnah, which appears to permit even more than two thousand Amos. Therefore, the Gemara needs to establish the Seifa of our Mishnah not with regard to the concession of walking more than two thousand Amos, but with regard to returning with their weapons.

(d)It happened once - that the returning soldiers left their weapons in the first house that they arrived at. The enemy noticed this however, and attacked. In the ensuing rush to retrieve their weapons, more soldiers killed each other, than were killed by the enemy. That was when Chazal issued the concession to return all the way home with their weapons.

2)

(a)Rav Nachman bar Yitzchak gives a simple answer to answer the discrepancy between the Reisha of the Mishnah, and the Seifa. What is it?

2)

(a)According to Rav Nachman bar Yitzchak, the Mishnah in Rosh Hashanah, which limits the soldiers to two thousand Amos, is speaking when they were the victors, whereas our Mishnah, which permits even more, speaks when they were the vanquished, in which case they need to escape, like we learnt initially.

3)

(a)When is it always permitted to attack a besieging army, and to transgress Shabbos?

(b)If the town is not a border town, when is it permitted and when is it not permitted?

(c)What Din does Bavel have in this regard, and which town in Bavel does this refer to?

3)

(a)It is always permitted to attack a besieging army and to transgress Shabbos - when it is a border town that is being besieged.

(b)If the town that is under siege is not a border town, then one may attack the enemy and break the Shabbos - provided the enemy have come to kill, but not if what they only want money or property.

(c)Neherda'a in Bavel is considered a border town (See Toras Chayim).

4)

(a)Since the Pelishtim who attacked Ke'ilah, only wanted their corn, and not their lives, why did David ha'Melech attack them on Shabbos?

(b)Why does the Gemara query the fact that David ha'Melech consulted the Urim ve'Tumim?

(c)Why did he consult the Urim ve'Tumim, and what is the proof that this was the case?

4)

(a)Ke'ilah was a border town - which explains why David ha'Melech attacked them on Shabbos.

(b)If David ha'Melech wished to know whether or not he was permitted to attack Ke'ilah on Shabbos - then he should have consulted not the Urim ve'Tumim, but the Beis-Din of Shmuel ha'Ramasi (due to the principle of 'Lo ba'Shamayim Hi').

(c)What he consulted the Urim ve'Tumim about - was whether he would be successful in his attack. The proof for this is from the Urim ve'Tumim's reply 'Go and strike the Pelishtim and you will save Ke'ilah'.

5)

(a)What does Rebbi Meir hold with regard to someone who stopped at a certain spot just before Shabbos, and who, due to the fading light, was unaware that he was actually within the Techum of a town? How far does he permit him to walk on that Shabbos?

(b)What testimony did Rebbi Yehudah give quoting Rebbi Tarfon that proved Rebbi Meir wrong?

(c)There are two reasons why his testimony was questionable. What are they?

5)

(a)According to Rebbi Meir, someone who stopped at a certain spot just before Shabbos, and who was unaware that he was actually within the Techum of a town - is not permitted to enter the town i.e. to walk the entire town like the residents of the town are permitted to do. He is however, permitted to walk two thousand Amos from his current location in any direction - even into the town.

(b)Rebbi Yehudah testified that this happened once to Rebbi Tarfon - who subsequently entered the town and, and went straight to the Beis ha'Medrash, where he Darshened all day .

(c)Perhaps, suggested Rebbi Akiva - Rebbi Tarfon did know that he was within the Techum of the town (and Rebbi Yehudah erred in believing that he did not). In addition, who says that the Beis-ha'Medrash was not within his two thousand Amos?

6)

(a)According to Rebbi Yochanan ben Nuri, if a traveler was asleep when Shabbos came in, he is nevertheless Koneh Shevisah when he wakes up, so he is permitted to walk two thousand Amos. What do the Chachamim say in this regard?

(b)Rebbi Eliezer is even more strict than the Chachamim. What does he say?

(c)Rebbi Yehudah, allows him four Amos, like the Chachamim. In which way is he more stringent than they are?

(d)Two travelers, who acquired their place of residence at a distance of six Amos from each other, and whose four Amos therefore overlapped by two Amos, are permitted to eat together in the two middle Amos, provided they take care not to carry anything from the two Amos of the six which is outside each one's Techum. Why is the Tana more strict here than when one's Techum ends in the middle of the town, in which case one is permitted to carry (by throwing) in the rest of the town?

6)

(a)According to the Chachamim, if a traveler was asleep when Shabbos came in - he only has four Amos when he wakes up.

(b)Rebbi Eliezer allows him only two Amos in each direction.

(c)Rebbi Yehudah maintains that he is allowed four Amos in any one direction that he chooses, but not in any other.

(d)The Tana is strict here, by someone who is Koneh Shevisah (either with food or on foot), forbidding him to take from outside his four Amos to inside (and the same applies to someone who leaves his Techum) - because the four Amos that he has is like a Reshus ha'Yachid, and carrying anything from another Reshus to a Reshus ha'Yachid is prohibited. Whereas in the case when someone's Techum ends in the middle of the town, where both inside his Techum and outside it are one and the same Reshus he will be permitted to throw outside his Techum (and similarly if his Techum outside the town is a Reshus ha'Rabim, where, both inside his Techum and outside it, are one and the same Reshus, he will be allowed to move something less than four Amos from outside his Techum to inside or vice-versa).

45b----------------------------------------45b

7)

(a)What does the Mishnah say about three travelers, when two Amos of the middle one overlap two Amos of one of the outer ones on the one side, and two Amos of the other one on the other side, but when the four Amos of each of the outer ones do not overlap at all?

(b)Rebbi Shimon compares this to three courtyards which are situated side by side, each of which opens independently into the street (but not into each other), when the outer two made an Eruv with the one in the middle. What would be the Din if the courtyards opened into each other?

7)

(a)The Tana Kama writes about three travelers, when two Amos of the middle one overlap two Amos of one of the outer ones on the one side, and two Amos of the other one on the other side, but when the four Amos of each of the outer ones do not overlap at all - then the middle one is permitted to carry in the areas of the two outer ones, and vice-versa; but the two outer ones are forbidden to carry in each other's area.

(b)Concerning the three courtyards which are situated side by side, each of which opens independently into the street: when the outer two made an Eruv with the one in the middle - if the courtyards opened into each other, it would be forbidden to carry in any of the courtyards, since the inside courtyard would forbid carrying in the others (as will be discussed later).

8)

(a)If Rebbi Yochanan ben Nuri's reason is for giving a Kinyan Shevisah to a sleeping person, is because no Da'as is needed to acquire Shevisah, and even objects that are Hefker will acquire Shevisah, then why do he and the Rabbanan argue by people, rather than by Hefker objects?

(b)If Rebbi Yochanan ben Nuri does not hold that Hefker objects acquire Shevisah, then what is his reason?

(c)What proof does the Gemara attempt to bring from a Beraisa with regard to rainwater, that Rebbi Yochanan ben Nuri must hold that Hefker objects do acquire Shevisah?

(d)How does Rav Safra try to refute this contention? How does he explain the fact that rain-water that fell on Erev Yom-Tov has a Techum of two thousand Amos?

8)

(a)If Rebbi Yochanan's reason is because no Da'as is needed to acquire Shevisah, and even objects that are Hefker will acquire Shevisah, then he and the Rabbanan argue by people (rather than by vessels) that are Hefker - to teach us how far the Rabbanan go, that even by people, where we could say that, since when he is awake, he is Koneh Shevisah, he will also be Koneh Shevisah when he is asleep. Yet they do not say that; even there, they rule he is not Koneh Shevisah.

(b)If Rebbi Yochanan ben Nuri holds that objects that are Hefker do not acquire Shevisah, then his reason (for holding that a sleeping person is Koneh Shevisah) - is because: since when he is awake, he is Koneh Shevisah, he will also be Koneh Shevisah when he is asleep.

(c)The Beraisa rules that rainwater which fell on Erev Yom-Tov is Koneh Shevisah, and may be carried two thousand Amos in all directions. Now the author of this Beraisa can only be Rebbi Yochanan ben Nuri - and the rain-water can only be Koneh Shevisah because of Cheftzei Hefker Konin Shevisah.

(d)Rav Safra tries to refute this proof - on the grounds that the rain-water acquires Shevisah, not for the above reason, but because it speaks when it had collected near the town, and it is Koneh Shevisah like the residents of the town, who had their minds on it from before Yom-Tov.

9)

(a)How do we reconcile the Beraisa, which gives wells of the Olei Regalim two thousand Amos, with the Mishnah, which holds 'ke'Raglei ha'Memalei'?

(b)How does that refute Rav Safra's suggestion?

(c)What did Rav Yosef comment (with regard to the Lashon of the Beraisa that they were originally discussing: 'Yesh Lahen Alpayim Amah le'Chol Ru'ach'), when Abaye told him how he had refuted Rav Safra's suggestion?

9)

(a)We establish the Beraisa, which gives wells of the Olei Regalim two thousand Amos - like Rebbi Yochanan ben Nuri, who holds that 'Cheftzei Hefker Konin Shevisah'; and the Mishnah, which holds 'ke'Raglei ha'Memalei' - like the Rabbanan.

(b)This proves that Rebbi Yochanan ben Nuri holds that 'Cheftzei Hefker Konin Shevisah' - like we learnt at first, and not like Rav Safra, who tried to refute that.

(c)Why did you not refute Rav Safra's contention from the Lashon of the Beraisa under discussion, Rav Yosef asked Abaye? - The Beraisa says 'Yesh Lahen Alpayim Amah le'Chol Ru'ach', when, according to Rav Safra, it should have said 'ke'Raglei Anshei Osah ha'Ir'.

10)

(a)The Gemara asks on the Beraisa, why rain that fell on Yom-Tov acquires Shevisah like the person who eventually draws it; why does it not acquire Shevisah in its place in the ocean when Shabbos entered. The Gemara suggests that perhaps the author of the Beraisa follows the opinion of those who argue with Rebbi Eliezer (Rebbi Yehoshua). What does Rebbi Yehoshua say? How will that answer the question?

(b)According to the current contention in Rebbi Eliezer, how far will one be permitted to carry the rain-water which fell on Yom-Tov?

(c)We establish the Beraisa even like Rebbi Eliezer, by further establishing it when the rain came from clouds that were already in the sky on the previous day. How do we know that those clouds did not disperse and that these are other ones (two answers)?

10)

(a)It is Rebbi Eliezer who maintains that the rain comes from the water of the oceans. According to him, why should the rain-water not acquire Shevisah in its place in the ocean when Yom-Tov enters? Consequently, it would appear, contends the Gemara, that the Beraisa, which rules that rain which fell on Yom-Tov acquires Shevisah like the person who eventually draws it, and not in the ocean, must go like Rebbi Yehoshua, who holds that the rain comes from the sky.

(b)According to the current contention in Rebbi Eliezer, one will only be permitted to carry the rain-water which fell on Yom-Tov - four Amos (because it left its Techum on Yom-Tov).

(c)We establish the Beraisa even like Rebbi Eliezer, by further establishing it when the rain came from clouds that we recognize in the sky from the previous day. Alternatively, we simply assume these clouds to be the ones from the previous day - because it is only a Safek de'Rabbanan, and we will be lenient when there is a doubt.

11)

(a)What proof does the Gemara attempt to bring from here that there is no Techum above ten Tefachim?

(b)Why is the contention that water cannot acquire Shevisah in the clouds because it is totally absorbed in the clouds, and is therefore considered non-existent, not acceptable?

(c)What is the Gemara's final answer? Why does the water not acquire Shevisah in the clouds?

(d)How do we use this answer to establish the Beraisa even like Rebbi Eliezer (in whose opinion the rain comes from the sea)?

11)

(a)If there was Techumin above ten Tefachim, argues the Gemara - then why would the rain not be Koneh Shevisah in the clouds?

(b)The contention that the water cannot acquire Shevisah in the clouds because it is totally absorbed in the clouds, and is therefore considered non-existent, is not acceptable - because if we say that, then the rain which eventually falls should be Muktzeh because it is 'Nolad', in which case, nobody would be permitted to drink it.

(c)The reason that the water did not acquire Shevisah in the clouds - is because it is constantly moving, and a moving object is not Koneh Shevisah.

(d)In that case, the Gemara concludes, we can also establish the Beraisa which gives rain-water the Techum of whoever collects it (and not from its place in the ocean) - like Rebbi Yochanan ben Nuri, who holds 'Cheftzei Hefker Konin Shevisah'. Rainwater that comes from the sea however, is different, because it is constantly moving.

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