Talmud zu Sotah 5:4

בּוֹ בַיּוֹם דָּרַשׁ רַבִּי עֲקִיבָא (שמות טו), אָז יָשִׁיר משֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת לַה' וַיֹּאמְרוּ לֵאמֹר, שֶׁאֵין תַּלְמוּד לוֹמַר לֵאמֹר, וּמַה תַּלְמוּד לוֹמַר לֵאמֹר, מְלַמֵּד שֶׁהָיוּ יִשְׂרָאֵל עוֹנִין אַחֲרָיו שֶׁל משֶׁה עַל כָּל דָּבָר וְדָבָר, כְּקוֹרִין אֶת הַהַלֵּל, לְכָךְ נֶאֱמַר לֵאמֹר. רַבִּי נְחֶמְיָה אוֹמֵר, כְּקוֹרִין אֶת שְׁמַע וְלֹא כְקוֹרִין אֶת הַהַלֵּל:

An diesem Tag erklärte Rabbi Akiva [den Vers]: "Dann sangen Moshe und die Kinder Israel dieses Lied zu Gott, und sie sprachen und sagten ..." (2. Mose 15: 1) Es war nicht notwendig zu sagen: "Also, was ist mit" sagen "gemeint? Es bedeutet, dass Israel jeden Satz nach Moshe beantwortete, wie in der Lesung von Hallel, daher heißt es "sagen". Rabbi Nechemiah sagt, wie die Lesung von Shema und nicht wie die Lesung von Hallel.

Jerusalem Talmud Pesachim

HALAKHAH: ⁹⁹This paragraph is copied from Sotah5:6, Notes 138–141. it is written¹⁰⁰Jud. 5:2.: When retribution is retributed for Israel, when the people volunteered, praise the Eternal; the heads of the people volunteered. When the Holy One, praise to Him, does wonders for Israel, they should sing a song. They objected: There is the redemption from Egypt¹⁰¹Meaning that the Song of the Sea also covers the Exodus, since the latter was confirmed only at the Sea. In the Babli and midrashic literature, Ps. 113 is the song of the Israelites during Passover night [Pesaḥim 117a, Midrash Tehillim 113; cf. Cant. rabba 1(37), Mekhilta deR. Ismael, Shirah 1; deR. Simeon ben Yoḥai p. 71]. Cf. The Scholar’s Haggadah, pp. 314–319.! That is something else since it was the beginning of their redemption. They objected. There is redemption of Mardocai and Esther! That is something else since they were outside the Land; some want to say that Mardocai and Esther were freed of their enemies, they were not freed from [Gentile] government.

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Jerusalem Talmud Pesachim

HALAKHAH: 7¹⁹⁰It seems that in this tradition the statement of R. Aqiba in Mishnah 7 was a separate Mishnah.: In the opinion of Rebbi Joḥanan there¹⁹¹“Here” refers to the statement of R. Aqiba, “there” to that of R. Ḥananiah, the executive officer of the Cohanim (Notes 166,167). one burns biblical impurity with biblical impurity. He¹⁹²R. Aqiba compared to R. Ḥananiah. comes to add biblical disqualification with biblical impurity. In the opinion of Bar Qappara there¹⁹¹“Here” refers to the statement of R. Aqiba, “there” to that of R. Ḥananiah, the executive officer of the Cohanim (Notes 166,167). one burns rabbinical impurity with biblical impurity. Here, biblical disqualification with biblical impurity only comes to diminish¹⁹³This is unlikely.. Explain it if he was ṭevul yom from a bet happeras which is rabbinical¹⁹⁴In the interpretation of Bar Qappara, the rabbinic impurity mentioned by R. Ḥananiah is secondary or tertiary impurity derived from biblical original impurity whereas R. Aqiba adds rabbinic impurity which has no biblical source.. Rebbi Ḥananiah, the executive officer of the Cohanim, did state it in the name of the House of Shammai and the House of Hillel¹⁷⁴For R. Joḥanan, while the statement of R. Ḥananiah is trivial, it is important as summarizing the consensus of the Houses of Shammai and Hillel..

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