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1)

(a) The Tana Kama in the Mishnah in Kelim rules that if a cow drank Mei Chatas, its flesh is Tamei.
Does this ruling apply to the cow whilst it is still alive, or only after it has been Shechted?

(b) Rebbi Yehudah says that the water is Batel in the cow's stomach (and is therefore not Metamei the cow).
Why did the Rabbanan not decree Tum'ah on the water in this case?

(c) How does this appear to resolve our Sha'aleh - as to whether Rebbi Yehudah retracted completely (from his opinion that liquid is Metamei mi'd'Oraysa), or whether he only retracted from the fact that it is Metamei vessels, but not from the fact that it is Metamei food)?

(a) The Gemara tries to answer that what Rebbi Yehudah means is that the water is Batel only as regards Tum'ah Chamurah, but not Tum'ah Kalah.
What is Tum'ah Chamurah, and what is Tum'ah Kalah?

(b) What problem does the Gemara have with this answer?

(c) The Mishnah goes entirely like Rebbi Yehudah, answers the Gemara, and there are a few words missing.
How does the Mishnah now read?

(d) Rav Ashi maintains that this is not necessary. He answers the originally Kashya very simply.
How?

(a) Rebbi Yossi (quoted above at the beginning of 16a) Darshens the Pasuk like his Rebbi, Rebbi Akiva.
How does Rebbi Akiva interpret "ve'Chol K'li Cheres Asher Yipol Mehem ... *Yitma*" (Shemini), and what does he learn from there?

(b) How do we know that the loaf in the Pasuk is a Sheni, and not that we consider the vessel as if it was full of the Sheretz, so that everything inside it becomes a Rishon?

(a) Rebbi Yossi explains the Pasuk there "ve'Chol Mashkeh Asher Yishaseh be'Chol K'li *Yitma*" in the same way.
What does the liquid render Tamei, and how does Rav Papa prove that it cannot be liquid?

(b) From where do we learn that something cannot transmit Tum'ah to the same kind as itself (e.g. liquid to liquid)?

(c) How does Ravina prove Rav Papa right from "Yitma" "Yitma"?

(a) We know that it is not vessels which the liquid renders Tamei, from a Kal va'Chomer from vessels, which are not Metamei vessels, how much more so liquid, which became Tamei through vessels.
From where do we know that vessels are not Metamei vessels?

(b) Perhaps it is only liquid which received Tum'ah from *vessels* that cannot be Metamei vessels, but liquid which received Tum'ah from a *Sheretz* can?

6)

(a) Rebbi Akiva learns from the first "Yitma" (mentioned regarding food) that food is Metamei liquid.
How do we know that it is a liquid that food is Metamei and not vessels?

(b) Since, by virtue of a lack of any alternative explanation, we are forced to learn from "Yitma" that food is Metamei liquid, why does the Gemara need to give the reason of 'Mishum de'Alulin Lekabeil Tum'ah'?

(c) If the reason that food is Metamei liquid is not due to the stringency of food, then what *is*?

(a) We have already learnt earlier that "Yitma" teaches us that something cannot render something of the same kind, Tamei.
What do we learn from the Pasuk in Shemini "ve'Chi Yutan Mayim Al Zera ... *Tamei Hu*"?

(b) Why do we need*two* Pesukim to teach us the same thing?

(c) Why could we not learn one from the other?

(a) What does Rebbi Yossi learn from the Pasuk in Tzav "ve'ha'Basar Asher Yiga be'Chol Tamei, Lo Ye'achel"?

(b) How does he learn from a 'Kal va'Chomer' from Mechusar Kipurim, that a Revi'i ba'Kodesh is Pasul ?

(c) How might we apply here the principle of 'Dayo Lavo Min ha'Din Liheyis ka'Nadun', and why do we *not* say it?

(d) What would he hold if he were to hold like Rebbi Akiva, that there is a Shelishi le'Tum'ah by Chulin?