## Sotah Daf 30b

###### Sotah 30b:1
[Sotah 30b:1](https://torahapp.org/share/book/Sotah/r/30b:1)

וַחֲכָמִים אוֹסְרִין.

**William Davidson Edition - English:**
**And the Rabbis prohibit** separating *ḥalla* in this manner.


###### Sotah 30b:2
[Sotah 30b:2](https://torahapp.org/share/book/Sotah/r/30b:2)

וְתַנְיָא כְּבֵיצָה.

**William Davidson Edition - English:**
**And it is taught** in a *baraita* that Rabbi Eliezer even allows the ritually pure dough placed in the middle to be as large as **an egg-bulk,** even though dough of that size is susceptible to the *halakhot* of ritual impurity.


###### Sotah 30b:3
[Sotah 30b:3](https://torahapp.org/share/book/Sotah/r/30b:3)

סַבְרוּהָ אִידֵּי וְאִידֵּי בְּעִיסָּה רִאשׁוֹנָה, וְחוּלִּין הַטְּבוּלִין לְחַלָּה לָא כְּחַלָּה דָּמוּ.

**William Davidson Edition - English:**
The Gemara now explains the reasoning of those who tried to prove from here that Rabbi Eliezer is of the opinion that second-degree ritual impurity cannot impart third-degree ritual impurity upon non-sacred items: **They assumed** that both **this** mishna **and this** *baraita* are referring to cases **where** the **dough** is of **first-**degree impurity. **And** furthermore, they assumed that all the *tanna’im* agree that **non-sacred** food **that is untithed with regard to** the obligation to separate ***ḥalla*,** as its *ḥalla* has not yet been separated, **is not** treated **like *ḥalla*** as far as its ability to contract third-degree ritual impurity. Rather, it is regarded as generic non-sacred food, which is susceptible only to second-degree impurity.


###### Sotah 30b:4
[Sotah 30b:4](https://torahapp.org/share/book/Sotah/r/30b:4)

מַאי לָאו בְּהָא קָמִיפַּלְגִי, דְּמָר סָבַר: אֵין שֵׁנִי עוֹשֶׂה שְׁלִישִׁי בְּחוּלִּין,

**William Davidson Edition - English:**
Based on these assumptions the Gemara explains how these authorities understood the tannaitic dispute: **What, is it not** clear that Rabbi Eliezer and the Rabbis **disagree with regard to** the following matter: One **Sage,** Rabbi Eliezer, **holds** that an item of second-degree impurity **cannot impart** third-degree impurity **to non-sacred items.** Therefore, there is no problem placing an egg-bulk of pure dough in the middle, as although it will touch the impure dough and will thereby contract second-degree impurity, nevertheless it is unable to transmit impurity to the pure dough.


###### Sotah 30b:5
[Sotah 30b:5](https://torahapp.org/share/book/Sotah/r/30b:5)

וּמָר סָבַר: שֵׁנִי עוֹשֶׂה שְׁלִישִׁי בְּחוּלִּין.

**William Davidson Edition - English:**
**And** one **Sage,** i.e., the Rabbis, **holds** that an item of second-degree impurity **can impart** third-degree ritual impurity **to non-sacred items.** They therefore prohibit placing an egg-bulk of dough in the middle, as it will assume second-degree impurity status, which, in their opinion, can impart third-degree impurity status upon the pure dough.


###### Sotah 30b:6
[Sotah 30b:6](https://torahapp.org/share/book/Sotah/r/30b:6)

אָמַר רַב מָרִי בְּרֵיהּ דְּרַב כָּהֲנָא: דְּכוּלֵּי עָלְמָא אֵין שֵׁנִי עוֹשֶׂה שְׁלִישִׁי בְּחוּלִּין, וְהָכָא בְּחוּלִּין הַטְּבוּלִין לְחַלָּה קָמִיפַּלְגִי. מָר סָבַר: כְּחַלָּה דָּמוּ, וּמָר סָבַר: לָא כְּחַלָּה דָּמוּ.

**William Davidson Edition - English:**
**Rav Mari, son of Rav Kahana, said** that the dispute can be understood differently: **Everyone** agrees that an item of second-degree ritual impurity **cannot impart** third-degree ritual impurity **to non-sacred items. But here,** the dispute concerns another matter, as **they disagree with regard to** the status of **non-sacred** food that is **untithed vis-à-vis *ḥalla*,** as its *ḥalla* has not yet been separated. One **Sage,** i.e., the Rabbis, **holds** that **it is** treated **like *ḥalla*** with regard to its ability to contract third-degree impurity, **and** one **Sage,** Rabbi Eliezer, **holds** that **it is not** treated **like *ḥalla*** and cannot contract third-degree impurity. Therefore, he permits separating *ḥalla* in this manner.


###### Sotah 30b:7
[Sotah 30b:7](https://torahapp.org/share/book/Sotah/r/30b:7)

וְאִיבָּעֵית אֵימָא: דְּכוּלֵּי עָלְמָא חוּלִּין הַטְּבוּלִין לְחַלָּה לָא כְּחַלָּה דָּמוּ, וְאֵין שֵׁנִי עוֹשֶׂה שְׁלִישִׁי בְּחוּלִּין, וְהָכָא בְּמוּתָּר לִגְרוֹם טוּמְאָה לְחוּלִּין שֶׁבְּאֶרֶץ יִשְׂרָאֵל קָמִיפַּלְגִי.

**William Davidson Edition - English:**
**And if you wish, say** instead that they disagree with regard to a different issue: **Everyone** agrees that **non-sacred** food that is **untithed with regard to *ḥalla* is not** treated **like *ḥalla*** and cannot contract third-degree impurity, **and** that an item of second-degree ritual impurity **cannot impart** third-degree ritual impurity **to non-sacred items. But here, they disagree with regard to** whether or not **it is permitted to cause ritual impurity to non-sacred** food **that is in Eretz Yisrael.**


###### Sotah 30b:8
[Sotah 30b:8](https://torahapp.org/share/book/Sotah/r/30b:8)

מָר סָבַר: מוּתָּר לִגְרוֹם טוּמְאָה לְחוּלִּין שֶׁבְּאֶרֶץ יִשְׂרָאֵל, וּמָר סָבַר: אָסוּר לִגְרוֹם טוּמְאָה לְחוּלִּין שֶׁבְּאֶרֶץ יִשְׂרָאֵל.

**William Davidson Edition - English:**
One **Sage,** Rabbi Eliezer, **holds** that **it is permitted to cause impurity to non-sacred** food **that is in Eretz Yisrael.** Therefore, since the dough placed in the middle cannot impart third-degree ritual impurity status upon the dough designated for *ḥalla*, there is no reason to prohibit doing so. **And** one **Sage,** i.e., the Rabbis, **holds** that **it is prohibited to cause impurity to non-sacred** food **that is in Eretz Yisrael.** Therefore, although the dough of the ritually pure batch will not become impure, nevertheless the Rabbis prohibit separating *ḥalla* in this manner, as causing the dough in the middle to become impure is prohibited.


###### Sotah 30b:9
[Sotah 30b:9](https://torahapp.org/share/book/Sotah/r/30b:9)

בּוֹ בַּיּוֹם דָּרַשׁ רַבִּי עֲקִיבָא וְכוּ׳.

**William Davidson Edition - English:**
§ It is stated in the mishna: **On that same day Rabbi Akiva interpreted** one of the contradictory verses with regard to the amount of land surrounding the Levite cities as teaching that one may not travel beyond a two-thousand-cubit radius around his city limits on Shabbat. Rabbi Eliezer, son of Rabbi Yosei HaGelili, on the other hand, interprets the contradictory verses as referring to different types of land left for the Levites around their cities.


###### Sotah 30b:10
[Sotah 30b:10](https://torahapp.org/share/book/Sotah/r/30b:10)

בְּמַאי קָא מִיפַּלְגִי? מָר סָבַר: תְּחוּמִין דְּאוֹרָיְיתָא, וּמָר סָבַר: דְּרַבָּנַן.

**William Davidson Edition - English:**
The Gemara asks: **With regard to what** halakhic matter **do they disagree?** The Gemara answers: One **Sage,** Rabbi Akiva, **holds** that the *halakha* of Shabbat **boundaries** is mandated **by Torah law,** as he bases it on a verse; **and** one **Sage,** Rabbi Eliezer, son of Rabbi Yosei HaGelili, **holds** that the *halakha* of Shabbat boundaries is mandated **by rabbinic law,** and he therefore derives other matters from the verse.


###### Sotah 30b:11
[Sotah 30b:11](https://torahapp.org/share/book/Sotah/r/30b:11)

תָּנוּ רַבָּנַן, בּוֹ בַּיּוֹם דָּרַשׁ רַבִּי עֲקִיבָא: בְּשָׁעָה שֶׁעָלוּ יִשְׂרָאֵל מִן הַיָּם, נָתְנוּ עֵינֵיהֶם לוֹמַר שִׁירָה. וְכֵיצַד אָמְרוּ שִׁירָה — כְּגָדוֹל הַמַּקְרֶא אֶת הַלֵּל, וְהֵן עוֹנִין אַחֲרָיו רָאשֵׁי פְרָקִים. מֹשֶׁה אָמַר ״אָשִׁירָה לַה׳״, וְהֵן אוֹמְרִים ״אָשִׁירָה לַה׳״, מֹשֶׁה אָמַר ״כִּי גָאֹה גָּאָה״ וְהֵן אוֹמְרִים ״אָשִׁירָה לַה׳״.

**William Davidson Edition - English:**
§ **The Sages taught: On that same day Rabbi Akiva taught** that **at the time that the Jewish people ascended from the** split **sea they set their eyes on reciting a song** of gratitude to God. **And how did they recite** the **song?** In the same manner **as an adult man reciting *hallel*** on behalf of a congregation, as his reading enables all who hear to fulfill their obligation, **and** the congregation listening merely **recite after him the chapter headings** of *hallel*. So too, by the sea, **Moses said: “I will sing unto the Lord”** (Exodus 15:1), **and** the people **said** after Moses: **“I will sing unto the Lord.” Moses** continued and **said: “For He is highly exalted”** (Exodus 15:1), **and they said** once again the chapter heading: **“I will sing unto the Lord.”**


###### Sotah 30b:12
[Sotah 30b:12](https://torahapp.org/share/book/Sotah/r/30b:12)

רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: כְּקָטָן הַמַּקְרֶא אֶת הַלֵּל, וְהֵן עוֹנִין אַחֲרָיו כׇּל מָה שֶׁהוּא אוֹמֵר. מֹשֶׁה אָמַר ״אָשִׁירָה לַה׳״ וְהֵן אוֹמְרִים ״אָשִׁירָה לַה׳״, מֹשֶׁה אָמַר ״כִּי גָאֹה גָּאָה״, וְהֵן אוֹמְרִים ״כִּי גָאֹה גָּאָה״.

**William Davidson Edition - English:**
**Rabbi Eliezer, son of Rabbi Yosei HaGelili, says:** The Jewish people sang just **like a minor boy reciting *hallel* and** the congregation who hear him **repeat after him all that he says,** word for word, as hearing the recital of a minor is insufficient for fulfilling one’s obligation. So too, by the sea, **Moses said: “I will sing unto the Lord”** (Exodus 15:1), **and** the people **said** after Moses: **“I will sing to the Lord.” Moses said: “For He is highly exalted,” and they said** after him the same words: **“For He is highly exalted.”**


###### Sotah 30b:13
[Sotah 30b:13](https://torahapp.org/share/book/Sotah/r/30b:13)

רַבִּי נְחֶמְיָה אוֹמֵר: כְּסוֹפֵר הַפּוֹרֵס עַל שְׁמַע בְּבֵית הַכְּנֶסֶת, שֶׁהוּא פּוֹתֵחַ תְּחִילָּה וְהֵן עוֹנִין אַחֲרָיו.

**William Davidson Edition - English:**
**Rabbi Neḥemya says:** They sang the song of the sea **like a scribe,** a cantor, **who recites** aloud **the** introductory prayers and blessings before ***Shema* in the synagogue; as he begins** by saying the **first** words of the blessing, **and they repeat after him** the initial words and continue reciting the rest of *Shema* together with him in unison. So too, in the song of the sea, Moses began and then everyone recited the entire song together with him.


###### Sotah 30b:14
[Sotah 30b:14](https://torahapp.org/share/book/Sotah/r/30b:14)

בְּמַאי קָמִיפַּלְגִי — רַבִּי עֲקִיבָא סָבַר: ״לֵאמֹר״, אַמִּילְּתָא קַמַּיְיתָא.

**William Davidson Edition - English:**
The Gemara asks: **With regard to what do they disagree?** The Gemara answers that they disagree with regard to the interpretation of the verse: “Then Moses and the children of Israel sang this song unto the Lord, and said, saying” (Exodus 15:1). **Rabbi Akiva holds** that the word **“saying,”** which indicates that the people sang after Moses, is referring only **to the first words** of the song, which the people continually repeated: “I will sing unto the Lord” (Exodus 15:1).


###### Sotah 30b:15
[Sotah 30b:15](https://torahapp.org/share/book/Sotah/r/30b:15)

וְרַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי סָבַר: ״לֵאמֹר״ — אַכֹּל מִילְּתָא וּמִילְּתָא, וְרַבִּי נְחֶמְיָה סָבַר: ״וַיֹּאמְרוּ״ — דַּאֲמוּר כּוּלְּהוּ בַּהֲדֵי הֲדָדֵי, ״לֵאמֹר״ — דִּפְתַח מֹשֶׁה בְּרֵישָׁא.

**William Davidson Edition - English:**
**And Rabbi Eliezer, son of Rabbi Yosei HaGelili, holds** that the word **“saying”** is referring **to every single word,** as they would repeat after Moses every word. **And Rabbi Neḥemya holds** that the phrase **“and they said”** (Exodus 15:1) indicates **that everyone recited** the song of the sea **together,** and the word **“saying”** means **that Moses began** singing the song **first;** and then the rest of the people sang the beginning after him and they all continued in unison.


###### Sotah 30b:16
[Sotah 30b:16](https://torahapp.org/share/book/Sotah/r/30b:16)

תָּנוּ רַבָּנַן, דָּרַשׁ רַבִּי יוֹסֵי הַגְּלִילִי: בְּשָׁעָה שֶׁעָלוּ יִשְׂרָאֵל מִן הַיָּם נָתְנוּ עֵינֵיהֶם לוֹמַר שִׁירָה. וְכֵיצַד אָמְרוּ שִׁירָה — עוֹלָל מוּטָּל עַל בִּרְכֵּי אִמּוֹ, וְתִינוֹק יוֹנֵק מִשְּׁדֵי אִמּוֹ. כֵּיוָן שֶׁרָאוּ אֶת הַשְּׁכִינָה, עוֹלָל הִגְבִּיהַּ צַוָּארוֹ, וְתִינוֹק שָׁמַט דַּד מִפִּיו, וְאָמְרוּ ״זֶה אֵלִי וְאַנְוֵהוּ״, שֶׁנֶּאֱמַר: ״מִפִּי עוֹלְלִים וְיֹנְקִים יִסַּדְתָּ עֹז״.

**William Davidson Edition - English:**
§ **The Sages taught** in a *baraita* that **Rabbi Yosei HaGelili taught: At the time that the Jewish people ascended from the sea they resolved to sing** a song of gratitude to God. **And how did they recite** this song? If **a baby** was **lying on his mother’s lap or an infant** was **nursing from his mother’s breasts, once they saw the Divine Presence, the baby straightened his neck and the infant dropped the breast from his mouth, and they recited: “This is my God and I will glorify Him”** (Exodus 15:2). **As it is stated: “Out of the mouths of babies and sucklings You have founded strength”** (Psalms 8:3).


###### Sotah 30b:17
[Sotah 30b:17](https://torahapp.org/share/book/Sotah/r/30b:17)

הָיָה רַבִּי מֵאִיר אוֹמֵר: מִנַּיִן שֶׁאֲפִילּוּ עוּבָּרִים שֶׁבִּמְעֵי אִמָּן אָמְרוּ שִׁירָה — שֶׁנֶּאֱמַר:

**William Davidson Edition - English:**
**Rabbi Meir would say: From where** is it derived **that even fetuses in their mother’s womb recited** the **song** at the sea? **As it is stated:**