Sotah 60

וחכמים אוסרין

The Sages, however, forbid this. And it has also been taught: [The quantity<span class="x" onmousemove="('comment',' [According to R. Eliezer.] ');">¹</span>

ותניא כביצה

may be] equal to the size of an egg. — [Now the schoolmen] held that both [these teachings]<span class="x" onmousemove="('comment',' [The one that holds that the quantity should be less than the size of an egg as well as the other, that it may be the size of an egg.] ');">²</span>

סברוה אידי ואידי בעיסה ראשונה וחולין הטבולין לחלה לא כחלה דמו

refer to dough which is unclean in the first degree, and that non-holy food from which <i>hallah</i> had not yet been taken is not like <i>hallah</i>.<span class="x" onmousemove="('comment',' I.e., like heave-offering in respect of the law of defilement. [But is treated like non-holy, both on the view of R. Eliezer and the Rabbis. For this reason even if the quantity placed between the two doughs is of the size of an egg it does not communicate the defilement in the second degree, which it contracts from the defiled dough to the pure one, since there is no third degree with non-holy.] ');">³</span>

מאי לאו בהא קמיפלגי דמר סבר אין שני עושה שלישי בחולין

Is it not, then, to be supposed that they differ on this point: One<span class="x" onmousemove="('comment',' R. Eliezer. ');">⁴</span>

ומר סבר שני עושה שלישי בחולין

holds that a second degree of defilement does not create a third with the non-holy,<span class="x" onmousemove="('comment',' [For this reason he allows in the second teaching a quantity of the size of an egg; and the reservation in the first teaching is merely as a precaution lest the piece of dough may come in contact with impure dough after the hallah has been designated.] ');">⁵</span>

אמר רב מרי בריה דרב כהנא דכולי עלמא אין שני עושה שלישי בחולין והכא בחולין הטבולין לחלה קמיפלגי מר סבר כחלה דמו ומר סבר לא כחלה דמו

whereas the others hold that it does create a third degree with the non-holy?<span class="x" onmousemove="('comment',' This shews that R. Eliezer holds that there is no third degree with non-holy food. ');">⁶</span>

ואיבעית אימא דכולי עלמא חולין הטבולין לחלה לא כחלה דמו ואין שני עושה שלישי בחולין והכא במותר לגרום טומאה לחולין שבארץ ישראל קמיפלגי

R. Mari b. R. Kahana said: All agree that a second degree of defilement does not create a third with the non-holy; but here they differ with regard to non-holy food from which <i>hallah</i> had yet to be taken. One holds that it is like <i>hallah</i>;<span class="x" onmousemove="('comment',' The Rabbis consider that it can create a third degree. ');">⁷</span>

מ"ס מותר לגרום טומאה לחולין שבארץ ישראל ומר סבר אסור לגרום טומאה לחולין שבארץ ישראל

the other holds that it is not like <i>hallah</i>. If you like I can say that all agree that non-holy food from which <i>hallah</i> had yet to be taken is not like <i>hallah</i> and a second degree of defilement does not create a third with the non-holy; and here they differ on whether it is permitted to apply the laws of defilement to non-holy food in the land of Israel.<span class="x" onmousemove="('comment',' In Ber. 47b R. Meir defines an 'Am ha-arez (v. supra p. 110) as one who does not eat his non-holy food in a condition of ritual purity; but the Rabbis give a different definition. ');">⁸</span>

בו ביום דרש רבי עקיבא וכו'

One<span class="x" onmousemove="('comment',' R. Eliezer. ');">⁹</span>

במאי קא מיפלגי מר סבר תחומין דאורייתא ומר סבר דרבנן

holds that it is permitted to apply the laws of defilement to non-holy food in the land of Israel, the others hold that it is prohibited.<span class="x" onmousemove="('comment',' [And their concern is with the piece of dough placed between the two doughs which, though less than the size of an egg, can yet contract defilement.] ');">¹⁰</span>

ת"ר בו ביום דרש רבי עקיבא בשעה שעלו ישראל מן הים נתנו עיניהם לומר שירה וכיצד אמרו שירה כגדול המקרא את הלל והן עונין אחריו ראשי פרקים משה אמר (שמות טו, א) אשירה לה' והן אומרים אשירה לה' משה אמר כי גאה גאה והן אומרים אשירה לה'

ON THAT DAY R. AKIBA EXPOUNDED, [AND YE SHALL MEASURE] etc. On what do they<span class="x" onmousemove="('comment',' R. Akiba and R. Eliezer, son of R. Jose of Galilee. ');">¹¹</span>

רבי אליעזר בנו של רבי יוסי הגלילי אומר כקטן המקרא את הלל והן עונין אחריו כל מה שהוא אומר משה אמר אשירה לה' והן אומרים אשירה לה' משה אמר כי גאה גאה והן אומרים כי גאה גאה

differ? — One holds that the regulations concerning the Sabbath-limit are an institution of the Torah,<span class="x" onmousemove="('comment',' R. Akiba takes this view; and therefore, according to him, the Torah had to make provision for the Sabbath-limit in the cities of refuge. ');">¹²</span>

רבי נחמיה אומר כסופר הפורס על שמע בבית הכנסת שהוא פותח תחילה והן עונין אחריו

whereas the other holds they are an institution of the Rabbis.

במאי קמיפלגי רבי עקיבא סבר לאמר אמילתא קמייתא

Our Rabbis taught: On that day R. Akiba expounded: At the time the Israelites ascended from the Red Sea, they desired to utter a Song; and how did they render the song? Like an adult who reads the Hallel [for a congregation]<span class="x" onmousemove="('comment',' He acts as precentor and his rendering is on their behalf so that they may thereby fulfil their duty to recite it. ');">¹³</span>

ורבי אליעזר בנו של ר"י הגלילי סבר לאמר אכל מילתא ומילתא ור' נחמיה ' סבר ויאמרו דאמור כולהו בהדי הדדי לאמר דפתח משה ברישא

and they respond after him with the leading word.<span class="x" onmousemove="('comment',' Lit., 'heads of chapters'. According to a statement in Suk. 38a, the response consisted of the word Hallelujah. ');">¹⁴</span>

תנו רבנן דרש רבי יוסי הגלילי בשעה שעלו ישראל מן הים נתנו עיניהם לומר שירה וכיצד אמרו שירה עולל מוטל על ברכי אמו ותינוק יונק משדי אמו כיון שראו את השכינה עולל הגביה צוארו ותינוק שמט דד מפיו ואמרו זה אלי ואנוהו שנאמר (תהלים ח, ג) מפי עוללים ויונקים יסדת עוז

[According to this explanation] Moses said: 'I will sing unto the Lord' and they responded, 'I will sing unto the Lord'; Moses said: 'For He hath triumphed gloriously' and they responded, 'I will sing unto the Lord'. R. Eliezer son of R. Jose the Galilean declares, Like a minor who reads the Hallel [for a congregation], and they repeat after him all that he Says.<span class="x" onmousemove="('comment',' Since he was a minor, his rendering would not exempt them from saying every word. ');">¹⁵</span>

היה רבי מאיר אומר מנין שאפי' עוברים שבמעי אמן אמרו שירה שנאמר

[According to this explanation] Moses said: 'I will sing unto the Lord' and they responded, 'I will sing unto the Lord'; Moses said: 'For He hath triumphed gloriously' and they responded, 'For He hath triumphed gloriously'. R. Nehemiah declares: Like a school-teacher<span class="x" onmousemove="('comment',' Whose class was usually in the Synagogue and so he acted as Precentor. ');">¹⁶</span> who recites<span class="x" onmousemove="('comment',' The word pores is lit., 'divide', and its exact meaning is disputed. V. Elbogen. Der judische Gottesdienst, pp. 514ff and the references cited there. ');">¹⁷</span> the <i>Shema'</i> in the Synagogue, viz., he begins first and they respond after him.<span class="x" onmousemove="('comment',' Elbogen takes this to mean that the Precentor and Congregation read the verses alternately. Rashi's explanation is: he reads the benedictions preceding the Shema' which they repeat after him and then they read the Shema in unison. According to this explanation, Moses and the Israelites were divinely inspired so that they independently sang the same words in unison. ');">¹⁸</span> On what do they differ? — R. Akiba holds that the word 'saying'<span class="x" onmousemove="('comment',' In Ex. XV, 1. ');">¹⁹</span> refers to the first clause;<span class="x" onmousemove="('comment',' 'I will sing unto the Lord', and that only was the Israelite's. response. ');">²⁰</span> R. Eliezer son of R. Jose the Galilean holds that 'saying' refers to every clause; and R. Nehemiah holds that 'and spake' indicates that they sang all together 'and saying' that Moses began first. Our Rabbis taught: R. Jose the Galilean expounded: At the time the Israelites ascended from the Red Sea, they desired to utter a Song; and how did they render the song? The babe lay upon his mother's knees and the suckling sucked at his mother's breast; when they beheld the <i>Shechinah</i>, the babe raised his neck and the suckling released the nipple from his mouth, and they exclaimed: This is my God and I will Praise Him;<span class="x" onmousemove="('comment',' Ibid. 3. ');">²¹</span> as it is said: Out of the mouths of babes and sucklings hast thou established strength.<span class="x" onmousemove="('comment',' Ps. VIII, 3. E.V. 2. ');">²²</span> R. Meir used to say: Whence is it that even the embryos in their mothers' womb uttered a song? As it is said,