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1)

(a) What Rebbi Meir, Rebbi Yossi, Rebbi Yehoshua, Rebbi Elazar and Rebbi Eliezer all hold in common, Rav is quoted as saying, is - that a Sheini cannot make a Shelishi in Chulin.

(b) When Rebbi Meir says ...

1. ... 'Kol ha'Ta'un Bi'as Mayim mi'Divrei Sofrim ... ' - he means those things that are Tahor min ha'Torah, but on which the Rabbanan decreed Tum'ah (as listed in the first chapter of Shabbos - such as someone whose head and most of him enters into drawn water, or unwashed hands).
2. ... 'Metamei es ha'Kodesh u'Posel es ha'Terumah' - he means that they have the Din of a Sheini le'Tum'ah, to make whatever they touch a Sh'lishi, which is considered Tamei by Kodesh (because it can still make a Revi'i), but Pasul by Terumah (since there is no Revi'i by Terumah).

(c) They do not affect Chulin and Ma'aser-Sheini at all. Consequently, Chulin and Ma'aser-Sheini which touch them may be eaten.

(d) The Chachamim place Ma'aser Sheini in the same category as Terumah.

(a) We extrapolate from Rebbi Yossi above (who learns a Shelishi la'Kodesh min ha'Torah, u'Revi'i mi'Kal va'Chomer') that there is no Shelishi by Chulin - because if there would be, then he ought to have learned a Revi'i la'Kodesh min ha'Torah, and a Chamishi mi'Kal va'Chomer'.

(b) In a Mishnah in Taharos, Rebbi Eliezer says 'ha'Ochel Ochel Rishon, Rishon; Sheini, Sheini; Shelishi, Shelishi' (even for Terumah); according to Rebbi Yehoshua - someone who eats an Ochel Rishon or Sheini becomes a Sheini (but not a Shelishi).

(c) If he eats a Shelishi, Rebbi Yehoshua declares him a Sheini le'Kodesh - but not li'Terumah.

(d) Rebbi Yehoshua is speaking about 'Chulin she'Na'asu al Taharas Terumah' (by a Kohen who wishes to train himself to eat his Terumah be'Taharah). He says that 'Chulin she'Na'asu al Taharas ha'Kodesh' - remains Chulin. In any event, we see from here that there is no Shelishi by ordinary Chulin.

1. ... one level and render one Pasul (to make a Shelishi) by Terumah?
2. ... one level and render one, Pasul (to make a Sheini) by Chulin?

(a) In a Mishnah in Chalah, Rebbi Eliezer discusses separating Chalah on a dough that became Tamei be Meizid. He separates it - from a second Tahor Tevel dough.

(b) When we say that Chalah must be taken 'min ha'Mukaf' - we mean that when one separates Chalah from one dough to exempt another dough, the two doughs must be touching.

(c) One then proceeds to separate Chalah from the Tahor dough to exempt the Tamei dough too - by placing the one close to the other and joining them with a third small dough less than a k'Beitzah.

5)

(a) According to the text of the Beraisa, the owner places dough that is less than a k'Beitzah in the middle - because, although less than a k'Beitzah can receive Tum'ah, it cannot transmit it.

(b) Another Beraisa citing the same Halachah - permits even a dough that is a k'Zayis.

(a) Assuming that both Tana'im agree that Chulin which is Tavul le'Chalah is not considered like Chalah, we initially explain that - according to Rebbi Eliezer, a Sheini does not make a Shelishi in Chulin, whereas according to the Rabbanan, it does.

(b) The Tana of the first Beraisa nevertheless requires the dough in the middle to be less than a k'Beitzah, either because it is a Mitzvah to minimize the level of Tum'ah on the middle dough - or because he is afraid that if it was a k'Beitzah, the owner may allow the dough which he has separated as Chalah to touch it, and it is forbidden to make Chalah, Tamei.

(c) Rav Mari B'rei de'Rav Kahana rejects this suggestion. In his opinion, both Tana'im agree that a Sheini cannot make a Shelishi, and the reason that the Chachamim nevertheless forbid it is - because they hold 'Chulin ha'Tevulin le'Chalah ke'Chalah Dami' (Chulin that is Tevel for Chalah has the Din of Chalah).

(d) Alternatively, both Tana'im might hold 'Chulin ha'Tevulin le'Chalah La'av ke'Chalah Dami', and 'Ein Sheini Oseh Shelishi' - and the Chachamim forbid (not because of the Tahor dough that is Tavul le'Chalah, but) - because of the dough in the middle, which becomes a Sheini, since Chazal forbade causing Chulin in Eretz Yisrael to become Tamei.

(a) We learned in our Mishnah that, according to Rebbi Akiva, they sang the Shirah like one recites Hallel. When ...

1. ... the Tana of the Beraisa explains 'like a Gadol who recites Hallel with the Tzibur', he means - that Moshe sang the Shirah, phrase by phrase, and Yisrael responded, after each phrase, with 'Ashirah la'Hashem', in the form of a chorus.
2. ... Rebbi Eliezer B'no shel Rebbi Yossi Hagelili (who argues with Rebbi Akiva in the Beraisa) explains 'like a Katan who recites Hallel with the Tzibur', he means - that they repeated each phrase after Moshe.
3. ... Rebbi Nechemyah (who argues with Rebbi Akiva in our Mishnah)explains 'like a Sofer who is Po'res al Sh'ma in Shul', he means that they all sang it together.

(b) The word "Leimor" refers ...

1. ... according to Rebbi Akiva - to the first phrase of the Shirah only ("Ashirah la'Hashem"),.
2. ... according to Rebbi Eliezer B'no shel Rebbi Yossi Hagelili - to each phrase.

(c) Rebbi Nechemyah derives his opinion from - the word "*Va'yomru* Leimor.

(d) He interpret "Leimor" to mean - that Yisrael only took their cue from Moshe, once he had begun.

(a) Rebbi Yossi Hagelili explains "Zeh Keili Ve'anveihu" - to refer in particular to the babies and children, who stopped drinking from their mothers' breasts and playing, to point at the Shechinah which was revealed at the Yam-Suf and say "Zeh Keili Ve'anveihu", because they recognized Him from their earlier encounter in Egypt (as we discussed above in Perek ha'Mekanei). We learn from here that there is no pleasure in this world that can match seeing the Shechinah.

(b) 'Yonek' is a feeding baby - whereas 'Olel' is a small child.

(c) Rebbi Meir, based on the Pasuk "be'Makheilos Barchu Elokim, Hashem *mi'Mekor* Yisrael", adds to the above D'rashah - that even the unborn fetuses pointed upwards and announced "Zeh Keili Ve'anveihu".

(d) They were able to see through their mothers' stomachs - because a miracle occurred and they became transparent.