Dedicate Daf 30b to:



וחכמים אוסרין
But the Sages forbid.

 
The Gemara will say three reasons why the Sages did not allow such an arrangement:
 
 
ותניא כביצה
And another Braisa
taught that
the dough placed between batches may even be the size of an
egg.

 
The previous opinion held that one should try to minimize the amount of dough which becomes impure, while this Braisa holds that since it's permitted to make dough impure, one can take as big of a batch as he wants.
 
 
 
סברוה אידי ואידי בעיסה ראשונה וחולין הטבולין לחלה לא כחלה דמו
1. At this point, it is assumed
that the
impure
dough is a Rishon and dough about to become Challah is considered
not-sanctified food
,

מאי לאו בהא קמיפלגי דמר סבר אין שני עושה שלישי בחולין ומר סבר שני עושה שלישי בחולין
So their argument is
whether
a Sheini can make non-sanctified
food into
a Shelishi.

 
According to Rabbi Elazar, the "impure" dough is a Rishon, the "middle dough" is a Sheini, and the "pure dough" turns into a Shelishi. Yet, he still permits separating Challah from it. Must be that he holds that at this stage, before the Challah is separated, it's still "regular dough" and "regular dough" cannot become a Shelishi.
 
The Sages, however, forbid this "bridge" system since they hold that even regular dough can become a Shelishi, rendering the Challah impure.
 
 
אמר רב מרי בריה דרב כהנא דכולי עלמא אין שני עושה שלישי בחולין
2.
Rav Mari the son of Rav Kahana said that
both Rabbi Elazar and the Sages
agree that a Sheini does not make non-sanctified
food
a Shelishi,

והכא בחולין הטבולין לחלה קמיפלגי
And
the argument is if
non-sanctified food which became designated for Challah
is halachically considered
Challah.

מר סבר כחלה דמו ומר סבר לא כחלה דמו
The Sages
consider
the as of yet untaken
Challah
to be Challah, allowing it to become a Shelishi, while Rabbi Elazar
doesn't consider it Challah.

 
Challah is similar to Terumah and is susceptible to becoming a Shelishi.
 
 
ואיבעית אימא דכולי עלמא חולין הטבולין לחלה לא כחלה דמו
3.
An alternate explanation
of the argument
is that everyone agrees that non-sanctified food which became designated for Challah
isn't halachically considered
Challah,

ואין שני עושה שלישי בחולין
And
everyone agrees that a
Sheini does not make non-sanctified
food
a Shelishi,

והכא במותר לגרום טומאה לחולין שבארץ ישראל קמיפלגי
And the argument is whether one may cause non-sanctified
food
in Israel to become impure.

מ"ס מותר לגרום טומאה לחולין שבארץ ישראל ומר סבר אסור לגרום טומאה לחולין שבארץ ישראל
Rabbi Elazar
permits
the "bridge" system
since he allows one to
make
impure
regular food
in Israel, while the Sages forbid.

 
The Sages hold that one should avoid imparting impurity to any food in Israel as a safeguard against making Terumah impure, while Rabbi Elazar doesn't.
 
Therefore, the Sages forbid the "bridge" system (it will cause the middle dough to become impure), while Rabbi Elazar permits it (since it's the only way to separate Challah in a state of purity).
 
 
 
: בו ביום דרש רבי עקיבא וכו':
On that day Rabbi Akiva expounded

 
 
 
במאי קא מיפלגי
About what are
the Sages and Rabbi Akiva
arguing?

מר סבר תחומין דאורייתא ומר סבר דרבנן:
One explains that Techum
laws
are Biblical while
the other opinion
says that they are Rabbinic.

 
 
 
ת"ר
The Rabbis taught
(explaining the three opinions of the Mishna)
:

בו ביום דרש רבי עקיבא
1.
On that day Rabbi Akiva expounded:

בשעה שעלו ישראל מן הים נתנו עיניהם לומר שירה
When the Jews came from the
Red
Sea, they
wished to
sing praise:

וכיצד אמרו שירה
How?

כגדול המקרא את הלל והן עונין אחריו ראשי פרקים
As a leader recites Hallel and everyone repeats that chapter's
opening verse
:

 
If the Chazzan was an adult, he is permitted to fulfill everyone's obligation of reciting Hallel, so after every paragraph, (instead of answering Amen,) the community would respond "Halleluka".
 
The same way the Jews responded to Moshe:
 
 
משה אמר אשירה לה'
Moshe said "I will sing to Hashem",

והן אומרים אשירה לה'
And
the Jewish people
said "I will sing to Hashem".

משה אמר כי גאה גאה
Moshe said "for He is highly exalted",

והן אומרים אשירה לה'
And
the Jews
answered "I will sing to Hashem".

 
The second opinion:
 
 
רבי אליעזר בנו של רבי יוסי הגלילי אומר כקטן המקרא את הלל והן עונין אחריו כל מה שהוא אומר
2.
Rabbi Eliezer the son of Rabbi Yossi HaGalili said
that the Jews said the Song by the Sea
as a child leads the Hallel: He says Hallel and everyone
repeats the verses responsively
:

 
Since a child can't fulfill an adult's Halachic obligations (only one who is obligated can fulfill another's obligation), when a child leads Hallel, the community must recite it fully themselves, following the Chazzan verse by verse.
 
 
משה אמר אשירה לה' והן אומרים אשירה לה'
Moshe said "I will sing to Hashem", and
the Jews answered
"I will sing to Hashem".

משה אמר כי גאה גאה והן אומרים כי גאה גאה
Moshe said "for He is highly exalted", and
the Jewish people
answered "for He is highly exalted".

 
The third opinion:
 
 
רבי נחמיה אומר כסופר הפורס על שמע בבית הכנסת שהוא פותח תחילה והן עונין אחריו
3.
Rabbi Nechemia said
that the Song of the Sea was recited the same way the congregation follows the Chazzan when he
recites the Shema
. The Chazzan
starts, and everyone recites after him.

 
Which was a miracle, that everyone spontaneously erupted in the
same
song.
 
 
 
במאי קמיפלגי
About what do they argue?

רבי עקיבא סבר לאמר אמילתא קמייתא
Rabbi Akiva said that the word "saying"
implies that the Jews were to repeat
the first part
of the verse "I will sing to Hashem".

ורבי אליעזר בנו של ר"י הגלילי סבר לאמר אכל מילתא ומילתא
Rabbi Eliezer said that the word "saying"
implies that the Jews were to repeat
every word
of the song.

ור' נחמיה סבר ויאמרו דאמור כולהו בהדי הדדי
While
Rabbi Nechemia reasons that
the word
"and they said"
implies that the Jews were to
say the whole
song,

לאמר דפתח משה ברישא
While
the word
"saying"
implies that
Moshe had to start
the song
.

 
 
 
תנו רבנן
The Sages taught:

דרש רבי יוסי הגלילי
Rabbi Yossi HaGalili expounded:

בשעה שעלו ישראל מן הים נתנו עיניהם לומר שירה
When the Jews went out from the Sea
of Reeds
, they
wished to
sing
praise to Hashem,

וכיצד אמרו שירה
Who
sang
this
song?

עולל מוטל על ברכי אמו ותינוק יונק משדי אמו
Even
an infant
which
lay its mother's lap and a suckling which nursed from its mother
sang
.

כיון שראו את השכינה עולל הגביה צוארו ותינוק שמט דד מפיו ואמרו זה אלי ואנוהו
For
upon seeing the Divine Presence, the infant rose its neck, and the suckling abandoned its breast, and said "This is my G - d and I will praise Him"

שנאמר מפי עוללים ויונקים יסדת עוז
As
the verse
says "from the mouth of babes and sucklings You established strength
( - the song about Hashem's strength at the sea )
".

 
 
 
היה רבי מאיר אומר
Rabbi Meir said:

מנין שאפי' עוברים שבמעי אמן אמרו שירה
How does one know that
even
fetuses in their mother's wombs sang the song
at the sea?

שנאמר
The verse
says:






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Dedicated in loving memory of Leah Rivka Bas Reb Dovid HaKohen A"H.
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