Previous daf

1)

(a) Rebbi Chanina S'gan ha'Kohanim testified that the Kohanim in the Beis Hamikdash would burn Kodshim meat that became Tamei through an Av ha'Tum'ah, together with meat that became Tamei through a V'lad ha'Tum'ah, despite the fact that, by so doing, they were increasing its level of Tum'ah.
What exactly, did they do, and why was this permitted?

(b) What are the two differences between a Tamei Mes and a Tamei Sheretz, with regard to transmitting Tum'ah to others?

(c) According to Rebbi Akiva's testimony, in what did the Kohanim used to burn oil that became Tamei through a Tevul-Yom?

(d) What is a Tevul-Yom, what degree of Tum'ah is he, and what increase in Tum'ah would have occured, according to Rebbi Akiva?

(a) What did Rebbi Meir derive (seemingly from either Rebbi Chanina S'gan ha'Kohanim or from Rebbi Akiva - though we do not yet know from which one), with regard to burning Terumah Tehorah on Pesach?

(b) Rebbi Yossi disagrees. According to him, both Rebbi Eliezer and Rebbi Yehoshua agree that burning Terumah Tehorah and Terumah Temei'ah together is forbidden.
What then, is their Machlokes?

(a) What do we learn from the Pasuk in Shemini "ve'Chi Yiten Mayim Al Zera, ve'Nafal mi'Nivlasam Alav, Tamei *Hu*" (with regard to food transmitting Tum'ah)?

(b) According to Abaye, this Pasuk refers to Chulin only, but not to Terumah or Kodshim (where food *can* render other food Tamei).
What does ...

1. ... Rav Ada bar Ahavah quoting Rava, say?
2. ... Ravina quoting Rava, say, and what is his reason?

(c) What is the problem with our Mishnah - according to Ravina quoting Rava?

(a) To answer the previous question, the Gemara tries to establish our Mishnah when the flesh was wet, and it was through the liquid that it became Tamei.
What is wrong with that contention?

(b) How then, *does* the Gemara resolve the problem?

(a) According to Rebbi Akiva, burning oil which became Tamei through a Tevul-Yom (making it a Shelishi) in a lamp that became Tamei through a Tamei Mes (making it a Rishon), would turn a Shelishi into a Sheni.
But is this not precisely what Rebbi Chanina S'gan ha'Kohanim permitted? So what does the Tana mean when he says 'Hosif Rebbi Akiva'?

(b) From where do we know that any metal that touches a dead person, or a Tamei Mes, attains the same degree of Tum'ah as that what it touched?

6)

(a) Terumah oil that touched a Tevul Yom becomes Pasul, and not Tamei. What is the difference between Pasul and Tamei?

(b) How might we have been able to use this fact to answer the above question?

(c) What prompted Rav Yehudah to answer the Kashya by establishing the Mishnah by a metal lamp rather then by an earthenware lamp, and answering it as in 5a?

(a) Rava learns that, according to Rebbi Akiva, Tum'as Mashkin (to transmit Tum'ah) must be d'Oraysa. True, the oil that touched a Tevul Yom, is Pasul anyway.
But how do we know that the Tum'ah that is being added to the oil in the lamp, is not just mi'de'Rabbanan?

(b) What caused the Rabbanan to be strict with regard to liquids, to say that anything which renders Terumah, Pasul, makes liquids a Rishon, even when it itself, is only a Rishon, a Sheni or even a Shelishi?

(c) What is the sole exception to this rule?

(a) Rebbi Meir says 'and from their words we can learn that one may burn Terumah Tehorah together with Terumah Temei'ah on Pesach'.
Why can he not be referring to Rebbi Chanina S'gan ha'Kohanim in our Mishnah?

(b) And why can he not be referring to Rebbi Akiva?

(c) The Gemara then suggests that perhaps Rebbi Meir is referring to Rebbi Chanina S'gan ha'Kohanim (in our Mishnah), and that he is speaking about burning flesh which became Tamei through an Av ha'Tum'ah d'Oraysa together with flesh that became Tamei through a a V'lad (V'lad) de'Rabbanan.
What does this mean?