The Talmud answers: The Mishnah teaches this clause to add slaves. If a slave wishes to ascend to Eretz Yisrael, he can force his master to either ascend with him, or to sell him to someone who will ascend, or to free him. The Talmud asks: And according to the one who teaches slaves explicitly in the Mishnah, what does this phrase serve to add? The Talmud answers that it serves to add the case of one who wishes to compel his family to move from a pleasant residence outside of Eretz Yisrael to a noxious residence in Eretz Yisrael.
״ואין הכל מוציאין״ — לאתויי עבד שברח מחוצה לארץ לארץ.
The Talmud adds that when that same Mishnah teaches, in its continuation: But all may not remove others from Eretz Yisrael, this serves to add the case of a slave who fled from outside of Eretz Yisrael to Eretz Yisrael. The master may not bring him back to outside of Eretz Yisrael.
The Talmud discusses another statement of that same Mishnah: All can force their family to ascend to Jerusalem. This serves to add the halakha that one may compel his family to move from a pleasant residence outside of Jerusalem to a noxious residence in Jerusalem. The Talmud asks: What is added by the next clause of that Mishnah: And none can remove them from Jerusalem? The Talmud explains that this serves to add that one cannot compel his family to leave Jerusalem, even from a noxious residence in Jerusalem to a pleasant residence elsewhere in Eretz Yisrael.
הכל חייבין בסוכה, כהנים לוים וישראלים. פשיטא! אי הני לא מחייבי, מאן מיחייבי?
§ The Talmud discusses several other cases where a Mishnah or baraita states that everyone is obligated in a particular mitzva. A baraita teaches: Everyone is obligated in the mitzva of sukka, including priests, Levites, and Israelites. The Talmud asks: Isn’t that obvious? If these people are not obligated to perform the mitzva, then who is obligated to perform it?