1)

WHO SAYS THAT CHULIN CANNOT BECOME A SHLISHI?

(a)

(Rav Asi): The following Tana'im all hold that a Sheni cannot make a Shlishi in Chulin: R. Meir, R. Yosi, R. Yehoshua, R. Elazar, and R. Eliezer.

(b)

(Mishnah - R. Meir): Anyone who must immerse mid'Rabanan (is like a Sheni. He is) Metamei Kodshim (to disqualify other Kodshim), disqualifies Terumah, and is Tahor regarding Chulin and Ma'aser (Sheni);

1.

Chachamim say, he is forbidden to Ma'aser. (Also Chachamim hold that a Sheni cannot make a Shlishi in Chulin. Rav Asi listed only names of Tana'im who say so.)

(c)

Our Beraisa shows that R. Yosi holds that there is no Shlishi in Chulin;

1.

If there were, he would learn from his Kal va'Chomer that there is a Revi'i in Terumah, and a Chamishi in Kodshim.

(d)

The following Mishnah teaches about R. Yehoshua.

1.

(Mishnah - R. Eliezer): If one eats a Rishon, he becomes a Rishon. If one eats a Sheni, he becomes a Sheni. If one eats a Shlishi, he becomes a Shlishi;

2.

R. Yehoshua says, one who eats a Rishon or Sheni becomes a Sheni. One who eats a Shlishi becomes a Sheni regarding Kodshim, but he is Tahor regarding Terumah.

3.

The Shlishi he may eat (for which he becomes a Sheni regarding Kodshim) is Chulin guarded like Terumah.

4.

Inference: (If the Chulin was guarded like Kodshim, (it is like regular Chulin), and - Rashi's preferred text omits all this) there is no decree about regular Chulin (because R. Yehoshua holds that there is no Shlishi in Chulin).

(e)

(Beraisa - R. Elazar): A Rishon, whether it is Chulin, Terumah, or Kodshim, is Metamei two Kodshim foods, and disqualifies a third;

1.

It is Metamei one Terumah food, and disqualifies a second food;

2.

It disqualifies (only) one Chulin food (because there is no Shlishi in Chulin).

(f)

(Mishnah - R. Eliezer): Tahor Chalah may be separated to exempt Tamei dough;

1.

If one has a Tahor dough and a Tamei dough, he takes the proper amount for Chalah from a dough Tevel to Chalah (i.e. Chalah has not yet been separated from it), and puts dough less than a k'Beitzah (the volume of an egg) between and touching the two doughs. In this way, he separates from connected pieces of dough;

30b----------------------------------------30b

2.

Chachamim forbid taking Chalah this way.

3.

Contradiction (Beraisa): One puts a k'Beitzah of dough between the doughs.

i.

Assumption: In both Beraisos, the Tamei dough is a Rishon. The Tana holds that dough Tevel to Chalah (cannot become a Shlishi), for it is not considered like Chalah (which is like Terumah);

ii.

Suggestion: The Tana of the Mishnah holds that Chulin can become a Shlishi (therefore, he may not put a k'Beitzah of dough in between, for it would become a Sheni and make the other dough a Shlishi). The Tana of the Beraisa holds that Chulin cannot become a Shlishi.

4.

Rejection (and resolution #1 - Rav Mari brei d'Rav Kahana): No, all hold that Chulin cannot become a Shlishi. They argue about whether or not dough Tevel to Chalah is like Chalah.

i.

The Tana of the Mishnah holds that it is. The Tana of the Beraisa holds that it is not.

5.

Resolution #2: All hold that dough Tevel to Chalah is not like Chalah, and that Chulin cannot become a Shlishi. They argue about whether or not one may be Metamei Chulin in Eretz Yisrael;

i.

The Tana of the Mishnah forbids. The Tana of the Beraisa permits.

2)

THE ARGUMENT ABOUT CITIES

(a)

(Mishnah): On that day, R. Akiva expounded... (2000 Amos is the Techum Shabbos. R. Eliezer says, the second 1000 Amos are for fields and vineyards.)

(b)

Question: What do they argue about?

(c)

Answer: R. Akiva holds that the Isur to leave the Techum is mid'Oraisa. R. Eliezer holds that it is mid'Rabanan (so the verse cannot discuss it).

3)

THE SONG AFTER KERI'AS YAM SUF

(a)

(Beraisa): On that day, R. Akiva expounded that when Yisrael came ashore from the Yam Suf, they decided to sing. Moshe and Yisrael sang like an adult leading the Tzibur in Hallel. They answer the start of the Perek;

1.

Moshe sang "I will sing to Hash-m." They answered "I will sing to Hash-m";

2.

Moshe sang "for He is greatly exalted." They answered "I will sing to Hash-m."

(b)

R. Eliezer the son of R. Yosi ha'Glili says, they sang like a minor leading the Tzibur in Hallel. (They are not Yotzei through the minor, so) they repeat everything that he says:

1.

Moshe sang "I will sing to Hash-m." They answered "I will sing to Hash-m";

2.

Moshe sang "for He is greatly exalted." They answered "for He is greatly exalted."

(c)

R. Nechemyah says, they sang like a teacher leading the Tzibur in the Berachos of Shema Yisrael. He begins, and they continue.

(d)

Question: What do they argue about?

(e)

Answer: R. Akiva expounds "(then Moshe sang and Bnei Yisrael...and they said) saying" - they kept saying the first thing that Moshe said;

1.

R. Eliezer says, "saying" refers to everything Moshe said;

2.

R. Nechemyah expounds "and they said" to teach that they all said together. "Saying" teaches that Moshe began for them.

(f)

(Beraisa - R. Yosi ha'Glili): When Yisrael alighted from the sea, they wanted to sing. When an infant on his mother's knees and a nursing baby saw the Divine Presence, the infant raised his neck and the baby stopped nursing, and they sang "this is my G-d and I will glorify Him";

1.

We learn this from "from the mouth of infants and nursing babies, You established strength."

(g)

R. Meir says, even fetuses in the womb sang - "in congregations, bless Hash-m from the source of Yisrael."

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