Jerusalem Talmud Sotah 5:4

משנה: בּוֹ בַיּוֹם דָּרַשׁ רִבִּי עֲקִיבָה אָז יָשִׁיר מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת לַיי֨ וַיֹּאמְרוּ לֵאמֹר שֶׁאֵין תַּלְמוּד לוֹמַר לֵאמֹר וְלָמָּה תַלְמוּד לוֹמַר לֵאמֹר. אֶלָּא שֶׁהָיוּ יִשְׂרָאֵל עוֹנִין אַחֲרָיו שֶׁל מֹשֶׁה עַל כָּל דָּבָר וְדָבָר כְּקוֹרְאִין אֶת הַהַלֵּל אָשִׁירָה לַיי֨ כִּי גָאֹה גָּאָה. לְכָךְ נֶאֱמַר לֵאמֹר. רִבִּי נְחֶמְיָה אוֹמֵר כְּקוֹרִין אֶת שְׁמַע הָיוּ קוֹרִין לֹא כְקוֹרִין אֶת הַהַלֵּל. MISHNAH: On the same day³³According to the Berakhot.28a">Babli (Berakhot 28a), any Mishnah which starts “on the same day” was formulated on the day Rabban Gamliel was deposed. There is no proof that this ever was a Galilean tradition., Rebbi Aqiba explained: “¹²⁶Exodus.15.1">Ex. 15:1. Then would Moses and the Children of Israel sing the following song to the Eternal to tell.” The verse should not have said “to tell”; why does the verse say “to tell”? It was that Israel were repeating after Moses every word, as one reads the Hallel¹²⁷Psalms.113-118">Ps. 113–118, the holiday songs. The way of recital is described in the Tosephta/Halakhah.: “I shall sing to the Eternal for He is very highly high;” therefore “saying” was said. Rebbi Neḥemiah said, they were reciting it as one recites the Šema‘¹²⁸The entire recital which starts with “Hear, o Israel,” cf. Berakhot 1:1:1" href="/Jerusalem_Talmud_Berakhot.1.1.1">Berakhot Chapter 1, Note 1., not as one reads the Hallel.

הלכה: בּוֹ בַיּוֹם דָּרַשׁ רִבִּי עֲקִיבָה אָז יָשִׁיר מֹשֶׁה וגו׳. לְקָטָן שֶׁהוּא מַקְרֵא אֶת הַהַלֵּל בְּבֵית הַסֵּפֶר וְהֵן עוֹנִין אַחֲרָיו עַל כָּל־דָּבָר וְדָבָר. מֹשֶׁה אָמַר אָשִׁירָה. וְהֵן עוֹנִין אַחֲרָיו אָשִׁירָה. מֹשֶׁה אָמַר עוֹזִּי וְהֵן אוֹמְרִים עוֹזִּי. רִבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רִבִּי יוֹסֵי הַגָּלִילִי אוֹמֵר. לְגָדוֹל שֶׁהוּא מַקְרֵא אֶת הַהַלֵּל בְּבֵית הַכְּנֶסֶת וְהֵן עוֹנִין אַחֲרָיו דָּבָר רִאשׁוֹן. מֹשֶׁה אָמַר אָשִׁירָה. וְהֵן עוֹנִין אָשִׁירָה. מֹשֶׁה אָמַר עָזִּי. וְהֵן עוֹנִין אַחֲרָיו אָשִׁירָה. רִבִּי יוֹסֵי הַגָּלִילִי אוֹמֵר. בְּשָׁעָה שֶׁהָיוּ אֲבוֹתֵינוּ בַיָּם הָיָה מוּטָּל עוֹלֵל עַל בִּרְכָּהּ שֶׁלְּאִמּוֹ וְתִינוֹק יוֹנֵק מִשְּׁדֵי אִמּוֹ. וְכֵיוָן שֶׁרָאוּ אֶת הַשְּׁכִינָה הִגְבִּיהַּ עוֹלֵל אֶת רֹאשׁוֹ מִבִּרְכָּהּ שֶׁלְּאִמּוֹ וְשׁוֹמֵט הַתִּינּוֹק אֶת פִּיו מִדַּדָּהּ שֶׁלְּאִמּוֹ. אַף הֵן פָּֽתְחוּ אֶת פִּיהֶן בְּשִׁירָה וּבְשֶׁבַח וְאָֽמְרוּ זֶה אֵלִי וְאַנְוֵיהוּ. רִבִּי מֵאִיר אוֹמֵר. אֲפִילוּ עוֹבָּרִין מִמְּעֵי אִימּוֹתֵיהֶן הָיוּ אוֹמְרִים שִׁירָה. שֶׁנֶּאֱמַר בְּמַקְהֵלוֹת בָּֽרְכוּ אֱלֹהִים י֙י מִמְּקוֹר יִשְׂרָאֵל. רִבִּי נְחֶמְיָה אָמַר. בְּשָׁעָה שֶׁעָלוּ אֲבוֹתֵינוּ מִן הַיָּם רָאוּ פִיגְרֵי אֲנָשִׁים חַטָּאִים שֶׁהָיוּ מְשַׁעְבְּדִין בָּהֶן בְּפֶרֶךְ בַּעֲבוֹדָה קָשָׁה. וְכוּלָּם פְּגָרִים מֵתִים מוּשְׁלָכִים עַל שְׂפַת הַיָּם. בִּיקְּשׁוּ לוֹמַר שִׁירָה וְשָׁרַת עֲלֵיהֶן רוּחַ הַקּוֹדֶשׁ. וַאֲפִילוּ קָטָן שֶׁבְּיִשְׂרָאֵל הָיָה אוֹמֵר שִׁירָה כְמֹשֶׁה. הָדָא הִיא דִכְתִיב וַיִּזְכֹּר יְמֵי עוֹלָם מֹשֶׁה עַמּוֹ אַיֵּא הַמַּעֲלֵם מִיָּם. אֵת רוֹעֵה הַצֹֹּאן אֵין כָּתוּב כָּאן אֶלָּא אֵת רוֹעֵה צֹאנוֹ. מְלַמֵּד שֶׁעָשָׂה כּוּלָּם רוֹעִים. HALAKHAH: “On the same day, Rebbi Aqiba explained: “Then would Moses sing,” etc. ¹²⁹Tosephta Soṭah 6:2–4; Sotah.30b-31a">Babli 30b/31a. A small part of the text is in Mekhilta dR. Ismael, Shirah, Parashah1 (Mekhilta dR. Simeon bar Ioḥai, p. 72, cf. Sotah 5:4:3" href="/Jerusalem_Talmud_Sotah.5.4.3">Note 137). Like a minor who recites the Hallel in school and all repeat every word after him¹³⁰The entire class, until they know Hallel by heart.. Moses said, “I shall sing¹³¹Exodus.15.1">Ex. 15:1.”, and they repeat after him: “I shall sing”. Moses said: “Strength”, and they say: “Strength¹³²Exodus.15.2">Ex. 15:2.”. Rebbi Eliezer the son of Rebbi Yose the Galilean said, like an adult who recites the Hallel in the synagogue, and they repeat the first word¹³³This is prescribed by the Sukkah.38b">Babli, Sukkah 38b, and retained in the Yemenite balādī rite, where the congregation answer hallelujah (the first word of Psalms.113">Ps. 113) at each caesura and end of sentence. The Galilean Amoraic way was for several people to recite the Hallel, with each of them saying half a verse (Berakhot 8:8:2-7" href="/Jerusalem_Talmud_Berakhot.8.8.2-7">Berakhot 8:9 fol. 12c, Megillah 1:11 fol. 72a).. Moses said, “I shall sing”, and they repeat: “I shall sing”. Moses said: “My strength”, and they repeat after him: “I shall sing”. Rebbi Yose the Galilean says, when our forefathers were in the sea, the toddler was resting on his mother’s knees and the baby was suckling from his mother’s breast; but when they saw the Divine Glory, the toddler lifted his head from his mother’s knees and the baby took away his mouth from his mother’s breast; they opened their mouths in song and praise and said, “that is my God and I shall declare Him Beautiful¹³²Exodus.15.2">Ex. 15:2.”. Rebbi Meïr said, even the fetuses were saying a song from their mothers’ wombs, as it is said: “¹³⁴Psalms.68.27">Ps. 68:27. In Mishnaic Hebrew, מָקוֹר means the female womb; cf. Leviticus.20.18">Lev. 20:18. In choirs praise God, the Eternal from the source of Israel.” Rebbi Nehemiah said, when our forefathers rose from the sea they saw the corpses of the sinners who had subjected them to hard, forced labor, all of them dead corpses thrown on the sea shore. They wanted to sing and the holy spirit rested upon them. Even the most insignificant in Israel sang the song just as Moses did. That is what is written: “¹³⁵Isaiah.63.11">Is. 63:11. The verse ends: “Where is He Who put His Holy Spirit in their midst.” He remembered the days of old, Moses, his people; where is He Who raised them from the sea?” It is not written “the sheeps’ shepherd” but “His sheeps’ shepherd”; this teaches that He turned all of them into shepherds¹³⁶Since the first half of the verse equates Moses and His people, the singular of the second clause is taken as collective..

מַה תַּלְמוּד לוֹמַר לֵאמֹר. לֵאמֹר לְדוֹרוֹת. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בֵּירִבִּי חֲנִינָה. כְּהָדֵין פְּסוּקָא. מֹֹשֶׁה אָמַר אָשִׁירָה. וְהֵן עוֹנִין אַחֲרָיו אָשִׁירָה לַי֙י כִּי גָאֹה גָּאָה סוּס וְרוֹכְבוֹ רָמָה בַיָּם. מֹשֶׁה אָמַר עָזִּי וְזִמְרָת וְהֵן עוֹנִין אַחֲרָיו עָזִּי וְזִמְרָת יָ׳הּ. כְּתִיב בִּפְרוֹעַ פְּרָעוֹת בְּיִשְׂרָאֵל בְּהִתְנַדֵּב עָם. הִתְנַדְּבוּ רָאשֵׁי עָם. כְּשֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה לָהֶן נִיסִּים יְהוּ אוֹמְרִים שִׁירָה. הָתִיבוּן. הֲרֵי גְּאוּלַּת מִצְרַיִם. שַׁנְייָא הִיא שֶׁהִיא תְּחִילַּת גְּאוּלָּתָן. הָתִיבוּן. הֲרֵי גְּאוּלַּת מָרְדֳּכַי וְאֶסְתֵּר. שַׁנְייָא הִיא. שֶׁהָיוּ בְחוּצָה לָאָרֶץ. וְאִית דְּבָעֵי מֵימַר. מָרְדֳּכָי וְאֶסְתֵּר מְשּׂוֹנְאֵיהֶן נִגְאֲלוּ. לֹא נִגְאֲלוּ מִן הַמַּלְכוּת. Why does the verse say, “to tell”? To tell to [future] generations. Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina, the entire verse. Moses said, “I shall sing”, and they recite after his lead: “I shall sing to the Eternal for He is very highly high; horse and rider He cast into the sea¹³¹Exodus.15.1">Ex. 15:1..” Moses said: “strength and growth”, and they recite after his lead: “strength and growth is Yah¹³²Exodus.15.2">Ex. 15:2.”.¹³⁷In the Mekhiltot, this is attributed to R. Eleazar ben Thaddai, a Tanna whose time is difficult to determine and who is never quoted in Yerushalmi sources. Cf. B.-Z. Wacholder, The Date of Mekilta deRabbi Ishmael, HUCA 39 (1968), 117–144. It is written: ¹³⁸Judges.5.2">Jud. 5:2. In rabbinic Hebrew, פרע means “to pay one’s debt”.“When retribution is retributed for Israel, when the people volunteers;” 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 Egypt! That is something else since it was the beginning of their redemption¹³⁹Meaning 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, Psalms.113">Ps. 113 is the song of the Israelites during Passover night [Pesachim.117a">Pesaḥim 117a; cf. Cant. rabba 1(37), Mekhilta deR. Ismael, Shirah 1; deR. Simeon bar Ioḥai p. 71]. Cf. the author’s The Scholar’s Haggadah, pp. 314–319.. They objected. There is redemption of Mardocai and Esther¹⁴⁰Who instituted a “day of feasting and joy” but not the recitation of Hallel, Esth. 9:22.! That is something else since they were outside the Land¹⁴¹Megillah.14a">Babli, Megillah 14a.; some want to say that Mardocai and Esther were freed of their enemies, they were not freed from [Gentile] government¹⁴¹Megillah.14a">Babli, Megillah 14a..