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{
"title": "Bartenura on Mishnah Challah",
"language": "en",
"versionTitle": "merged",
"versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Challah",
"text": [
[
[
"ื—ืžืฉื” ื“ื‘ืจื™ื ื—ื™ื™ื‘ื™ื ื‘ื—ืœื” โ€“ We draw a conclusion by analogy of [the word] ื—ืœื” from [the word] \"ืคืกื—\"/Passover. It is stated concerning โ€œPassoverโ€ the commandment of the bread of affliction (Deuteronomy 16:3): โ€œ[You shall not eat anything leavened with it;] for seven days thereafter, you shall eat unleavened bread, bread of distress โ€“ [for you departed from the land of Egypt hastily โ€“ so that you may remember the day of your departure from the land of Egypt as long as you live].โ€ And it is stated [the word] \"ืœื—ื\" /โ€bread,โ€ with regard to Hallah (Numbers 15:19): โ€œAnd you eat of the bread of the landโ€ฆโ€ Just as โ€œbreadโ€ that is stated on Passover, a matter that comes to be leavened/soured, so too โ€œbreadโ€ that is mentioned with Hallah- something that comes to be leavened/soured and you have nothing that comes to be leavened/soured other than only these five species.",
"ื•ืžืฆื˜ืจืคื™ืŸ ื–ื” ืขื ื–ื” โ€“ to complete the definite quantity of started dough required [to separate] Hallah, bit they all do not combine together, for a species with something that is not of the same species does combine together, as is taught in the Mishnah further ahead at the beginning of Chapter Four (Mishnah 2), but rather wheat combines with spelt alone because they are its species (see Talmud Pesahim 35a). And barley combines with everything except for wheat, and even though spelt is a species of wheat, it is not specifically a species of wheat, but it is a species of barley and even a kind of wheat that combines with wheat and barley. But the Jerusalem Talmud implies that if they (i.e., the five species) were kneaded together, they would combine even for a species with something that is not of the same species. But if they were not kneaded together but rather that afterwards, the doughs came in contact with/touched each other, one species with something of its own kind combine; but with something of a different species, they do not combine [to make definite quantity of started dough required to separate Hallah].",
"ื•ืืกื•ืจื™ื ื‘ื—ื“ืฉ โ€“ As it is written (Leviticus 23:14): โ€œ[Until that very day, until you have brought the offering of your God,] you shall eat no bread or parched grain or fresh ears (i.e., of the new crop);โ€ฆโ€ and we draw a conclusion by analogy of the words \"ืœื—ื\", \"ืœื—ื\" /โ€bread,โ€ โ€œbreadโ€ from Passover.",
"ืžืœืงืฆื•ืจ ืžืœืคื ื™ ื”ืคืกื— โ€“ since it is forbidden to reap from one of the five species prior to the reaping of the Omer, as it is written with [regard to] the Omer (Leviticus 23:10): โ€œโ€ฆ[you shall bring] the first sheaf of your harvest [to the priest],โ€ that it will be the first of all that is reaped. And you bring [the analogy] of: ืจืืฉื™ืช, ืจืืฉื™ืช\" / โ€œfirst,โ€ โ€œfirstโ€ from Hallah. It is written there (Numbers 15:20): โ€œas the first yield of your baking, [you shall set aside a loaf as a gift]โ€ฆโ€ and it is written here (Leviticus 23:10): โ€œ[you shall bring] the first sheaf of your harvest [to the priest].โ€ Just as there it must be from the five species, so too here from the five species.",
"ื•ืื ื”ืฉืจื™ืฉื• โ€“ one from these five species, prior o he reaping of the Omer.",
"ื”ืขื•ืžืจ ืžืชื™ืจืŸ โ€“ and you are permitted to reap after the reaping of he Omer, as it is written (Exodus 23:16): โ€œ[And the Feast of the Harvest, of the first fruits of your work,] of what you sew in the field;โ€ฆ],โ€ from the time that it is sewn and takes root in the field.",
"ื•ืื ืœืื• โ€“ if they did not take root other than after the reaping of the Omer.",
"ืืกื•ืจื™ื ืขื“ ืฉื™ื‘ื ืขื•ืžืจ ื”ื‘ื โ€“ of the next year."
],
[
"ื™ืฆื ื™ื“ื™ ื—ื•ื‘ืชื• โ€“ As it is written (Deuteronomy 16:3): โ€œYou shall not eat anything leavened with it; for seven days thereafter you shall eat unleavened breadโ€ฆ.,โ€ things that come to be leavened, a person fulfills through them his religious obligation of [eating] Matzah/unleavened bread; things that do not come to be leavened, a person does not fulfill through them the religious obligation of [eating] Matzah.",
"ื ืชืขืจื‘ ืื—ื“ ืžื”ืŸ ื‘ื›ืœ ื”ืžื™ื ื™ื โ€“ one of these species was mixed up with the rest of the mixture, such as Babylonian preserve consisting of soul milk, bread-crusts and salt and Median [date] beer (into which they put a concoction of barley โ€“ see Talmud Pesahim 42b).",
"ื”\"ื– ืขื•ื‘ืจ ื‘ืคืกื— โ€“ on โ€œlest it be seenโ€ (Exodus 13:7) and โ€œlest it be foundโ€(Exodus 12:19), and if he placed it in his domain.",
"ื”ื ื•ื“ืจ ืžืŸ ื”ื“ื’ืŸ ืืกื•ืจ ื‘ื›ืœ ื”ืžื™ื ื™ื โ€“ for \"ื“ื’ืŸ\" /grain implies everything which is piled up (see Talmud Nedarim 55a) for pulse/beans/peas and seeds are things which are piled up.",
"ืื™ื ื• ืืกื•ืจ ืืœื ื‘ื”ืŸ โ€“ for grain/piles/bread and grain are the same, and the Halakha is according to the Sages.",
"ื•ื—ื™ื™ื‘ื™ื ื‘ื—ืœื” ื•ื‘ืžืขืฉืจื•ืช โ€“ since it was necessary to teach โ€œ which are [those things] that are liable for Hallah and exempt from tithes, and which are [those things] that are liable for tithing and exempt from Hallah, the Tanna [of our Mishnah] taught here, โ€œand are liable for Hallah and tithes."
],
[
"ื”ืœืงื˜ ื•ื”ืฉื›ื—ื” ื•ื”ืคืื” ื•ื”ื”ืคืงืจ โ€“ are exempt from the tithes, as it is written (Deuteronomy 14:29): โ€œThen the Levite, who has no hereditary portion as you haveโ€ฆ,โ€ from what you have and what he lacks, you are obligated to give to him, excluding those who have what you have with you.",
"ื•ืžื•ืชืจ ื”ืขื•ืžืจ โ€“ for the Omer would come from three Seahs, and we remove from it a tenth of fine flour winnowed with thirteen sieves and the remainder is redeemed and eaten by all people, and he is liable for Hallah but exempt from tithes, because at the time of the smoothing of the pile, it was dedicated to the Temple.",
"ื•ืชื‘ื•ืื” ืฉืœื ื”ื‘ื™ืื” ืฉืœื™ืฉ โ€“ is liable for Hallah, and even it comes to be leavened, and every thing that comes to be leavened, is called โ€œbread,โ€ and is liable for Hallah, but is exempt from tithing, for regarding tithes, it is written (Deuteronomy 14:22): โ€œ[You shall set aside every year a tenth part of all] the yield of your sowing [that is brought from the field];โ€ a thing that we plant it and it grows, and that which if we donโ€™t sow, it does not grow.",
"ืชื‘ื•ืื” ืฉืœื ื”ื‘ื™ืื” ืฉืœื™ืฉ ืคื˜ื•ืจื” ืžืŸ ื”ื—ืœื” โ€“ as it is written (Numbers 15:20): โ€œโ€ฆyou shall set it aside as a gift like the gift from the threshing floor;โ€ just as priestโ€™s due does not come from grain that did not bring forth [at least] a third [of its growth], so also Hallah does not come from grain that did not bring forth [at least] a third [of its growth]. But the Halakha is not according to Rabbi Eliezer."
],
[
"ื•ืคืจื’ื™ืŸ โ€“ we call it KASHKASH in Arabic and in foreign language, POPORRO.",
"ื•ืคื—ื•ืช ืžื—ืžืฉืช ืจื‘ืขื™ื ื‘ืชื‘ื•ืื” โ€“ grain that makes less than five quarts of flour is obligated in tithes. And the dough that is kneaded from this flour is exempt from the Hallah, since the measure of the dough be liable for Hallah is five-forths flour and more, that is, a bit more than five quarts.",
"ื”ืกื•ืคื’ื ื™ื โ€“ bread whose mixture is soft and is made like a sponge. Another explanation: thin wafers; its Aramaic translation of wafers of unleavened bread, sponge-cake and spongy-bread.",
"ื”ื“ื•ื‘ืฉื ื™ื โ€“ fried in honey. Alternatively, kneaded in honey.",
"ื”ืืกืงืจื™ื˜ื™ืŸ โ€“ the Aramaic translation of a tenacious batter dripped on a hot griddle (a sort of waffle), a kind of paste, and their mixture is very soft.",
"ื•ื—ืœืช ื”ืžืฉืจืช โ€“ Challah that is like a paste prepared in a pan by stirring (i.e., a dumpling). The Aramaic translation of a pan is a camp/resting place.",
"ื”ืžื“ื•ืžืข โ€“ a SEAH of priestโ€™s due that fell in less than one-hundred SEAH of non-sacred dough, and they were made altogether into something, otherwise usually exempt, but now subject to the law of priestโ€™s due, and it is forbidden to foreigner (i.e., non-Kohanim), and is exempt from Hallah, as it is written (Numbers 15:20): โ€œโ€ฆyou shall it aside as a giftโ€ฆ,โ€ and not something that had already been set aside."
],
[
"ืขืกื” ืฉืชื—ืœืชื” ืกื•ืคื’ื ื™ื โ€“ such as dough whose mixture is soft.",
"ื•ืกื•ืคื” ืกื•ืคื’ื ื™ื โ€“ when they are fried in oil and honey or cooked in water.",
"ืชื—ื™ืœืชื” ืขื™ืกื” ื•ืกื•ืคื” ืกื•ืคื’ื ื™ื โ€“ when its mixture is thick and afterwards we fry it in oil and honey or cook it in water.",
"ืชื—ืœืชื” ืกื•ืคื’ื ื™ืŸ ื•ืกื•ืคื” ืขื™ืกื” โ€“ its mixture is soft and we bake it in an oven.",
"ืงื ื•ื‘ืงืื•ืช โ€“ bread that we restore it to its sifted fine flour, and make of it food for babies."
],
[
"ื”ืžืขื™ืกื” โ€“ flour on top of boilin water.",
"ื”ื—ืœื™ื˜ื” โ€“ boiling water on top of four, and it explains in the Gemara that these are two Tannaim, and he who taught this did not teach that, for one Tannah taught concerning a paste made of flour on which boiling water is poured and the same law applies for a paste made of flour stirring in boiling water, and he holds that whether dealing with a paste made of flour on which boiling water is poured or a paste made of flour stirring in boiling water, the School of Shammai exempts and the School of Hillel obligates [the giving of Hallah]. And the other Tanna taught: a paste made of flour stirring in boiling water and the same law applies for a paste made of flour on which boiling water is poured, and he holds that whether one speaks of a paste made of flour on which boiling water is poured or paste made of flour stirring in boiling water, the School of Shammai obligates [the giving of Hallah] whereas the School of Hillel exempts. But in regard to a legal decision, whether one is dealing with a paste made of flour on which boiling water is poured or a paste made of flour stirring in boiling water, if it is baked in an oven, they are obligated in giving Hallah. And if it is in a deep and covered pan or in a pan [without a lid] (see Mishnah Menahot, Chapter 5, Mishnah 8) or with all things that the fire passes underneath, are exempt from Hallah.",
"ืขืฉืืŸ ืœืขืฆืžื• โ€“ for the needs of his thanksgiving offering or his Naziriteship.",
"ืคื˜ื•ืจ โ€“ since he rolled them to sanctify them as it is written (Numbers 15:21): โ€œ[You shall make a gift to the LORD from the first yield] of your baking [throughout the ages],โ€ but not sanctified dough.",
"ืœืžื›ื•ืจ ื‘ืฉื•ืง โ€“ to people who require for loaves for thanksgiving and wafers of the Nazirite.",
"ื—ื™ื™ื‘ โ€“ for all that is for the marketplace he would counsel/advise; if you sell it, sell it, and if not, I personally will eat them."
],
[
"ื ื—ืชื•ื ืฉืขืฉื” ืฉืื•ืจ ืœื—ืœืง โ€“ and there is within it enough for the obligation [to separate] Hallah, but if it is intention to sell it to people toto divide it into a few [pieces of] dough, and each part does not have the [requisite] measure.",
"ื—ื™ื™ื‘ ื‘ื—ืœื” โ€“ for it is his intention that if he does not find purchasers that he would make it into dough and bake it all as one."
],
[
"ืขื™ืกืช ื›ืœื‘ื™ื โ€“ it is made from flour and much coarse bran is mixed into it.",
"ื‘ื–ืžืŸ ืฉื”ืจื•ืขื™ื ืื•ื›ืœื™ื ืžืžื ื” โ€“ that the coarse bran was not mixed into it so much.",
"ื—ื™ื™ื‘ืช ื‘ื—ืœื” โ€“ for since it is fit for shepherds, they call it bread.",
"ื•ืžืขืจื‘ื™ืŸ ื‘ื” โ€“ for buildings with a common court [they make an Eruv], to take out [food] from oneโ€™s home to the courtyard.",
"ื•ืžืฉืชืชืคื™ืŸ ื‘ื” โ€“ the formation of a fictitious partnership in an alley, to remove [food] from the courtyard to the alley.",
"ื•ืžื‘ืจื›ื™ืŸ ืขืœื™ื” โ€“ The Blessings on Bread (i.e., HaMotzi)",
"ื•ืžื–ืžื ื™ืŸ ืขืœื™ื” โ€“ three [people] who ate from it are obligated to recite Birkat HaMazon (see Mishnah Berakhot, Chapter 7, Mishnah 1).",
"ื•ื ืืคื™ืช ื‘ื™ื•ื ื˜ื•ื‘ โ€“ because of the portion of the shepherds.",
"ื•ืื“ื ื™ื•ืฆื ื‘ื” ื™ื“ื™ ื—ื•ื‘ืชื• ื‘ืคืกื— โ€“ The first night [of Passover] when a person is obligated to eat an oliveโ€™s bulk of Matzah.",
"ืื™ื ื” ื—ื™ื™ื‘ืช ื‘ื—ืœื” โ€“ as it is written (Numbers 15:20): โ€œAs the first yield of your bakingโ€ฆ.โ€; what is yours is liable, and not that of a beast.",
"ืžื˜ืžืื” ื˜ื•ืžืืช ืื•ื›ืœื™ืŸ โ€“ since on account of an emergency, it is eaten by humans; he defiles it until it is invalid to feed to a dog."
],
[
"ื—ื™ื™ื‘ื™ืŸ ืขืœื™ื”ืŸ ืžื™ืชื” โ€“ A foreigner (i.e. non-Kohen) who eats them (i.e., Hallah) willfully is liable for death by the hand of heaven, for Hallah is called โ€œTerumahโ€/heave-offering, as with Terumah, it is written (Leviticus 22:9): โ€œโ€ฆ.and die for it, having committed profanationโ€ฆโ€",
"ื•ื—ื•ืžืฉ โ€“ he who eats them (i.e., Hallah) inadvertently, pays the principal to the owners and a fifth to any Kohen that he desires.",
"ื•ืืกื•ืจื™ื ืœื–ืจื™ื โ€“ it is taught gratuitously, for since foreigners are liable for them (i.e., eating Hallah) death and one-fifth, it is obvious that they are forbidden to foreigner. And to Rabbi Yohanan, who said one-half measure according to the Torah, we found to say that since it teaches that it is forbidden to foreigners โ€“ for a half-measure, it has neither death nor the one-fifth (penalty). But, there is, however, the prohibition from the Torah.",
"ื•ื”ืŸ ื ื›ืกื™ ื›ื”ืŸ โ€“ that he is able to sell them and purchase with them slaves and land and impure cattle.",
"ื•ืขื•ืœื™ืŸ ื‘ืื—ื“ ื•ืžืื” โ€“ if they were combined with one hundred [parts] of non-sacred [food].",
"ื•ื˜ืขื•ื ื™ื ืจื—ื™ืฆืช ื™ื“ื™ื โ€“ He who comes in contact with them must wash his hands first, for mere hands invalidate the Terumah, for even the Hallah is called Terumah.",
"ื•ื”ืขืจื‘ ืฉืžืฉ โ€“ an impure [Kohen] who immersed [in a ritual bath] does not eat Terumah until sunset (see Mishnah Berakhot, Chapter 1, Mishnah 1 and the Bartenura there), as it is written (Leviticus 22:7): โ€œAs soon as the sun sets, he shall be clean; and afterward he may eat of the sacred donations, [for they are his food],โ€ and the same law applies to Hallah.",
"ื•ืื™ื ืŸ ื ื™ื˜ืœื™ื ืžืŸ ื”ื˜ื”ื•ืจ ืขืœ ื”ื˜ืžื โ€“ this is a decree, lest he dedicate as sacred- property that which is not from that which is brought near, because they doubt lest the impure comes in contact with the pure and defile it, and we require that a person who dedicates [to the Sanctuary] will dedicate from what is near, as is taught shortly.",
"ื•ืื™ืŸ ื ื™ื˜ืœื™ืŸ ืืœื ืžืŸ ื”ืžื•ืงืฃ โ€“ We have the reading, and the explanation of [the word] \"ืžื•ืงืฃ\" is near and next to.",
"ืžืŸ ื”ื“ื‘ืจ ื”ื’ืžื•ืจ โ€“ that their work has been completed and [in this regard] Hallah once the dough is rolled.",
"ืขื“ ืฉื™ืฉื™ื™ืจ ืžืงืฆืช โ€“ that [both for] Hallah and Terumah, it is written, \"ืจืืฉื™ืช\" (see Numbers 15:20 โ€“ โ€œAs the first (\"ืจืืฉื™ืช\") yield [of your baking]โ€ฆ.โ€); and we require that their remnants are recognized."
]
],
[
[
"ืคื™ืจื•ืช ื—ื•ืฆื” ืœืืจืฅ ืฉื ื›ื ืกื• ืœืืจืฅ ื—ื™ื™ื‘ื™ืŸ ื‘ื—ืœื” โ€“ as it is written (Numbers 15:18): โ€œโ€ฆthe land to which I am taking you.โ€ \"ืฉืžื”\" /there โ€“ you are liable whether with the produce of the land or the produce of outside the Land [for Hallah].",
"ืžื›ืืŸ ืœืฉื โ€“ from the land of Israel to outside the Land of Israel.",
"ืจ\"ื ืžื—ื™ื™ื‘ โ€“ As it is written (Numbers 15:19): โ€œAnd you eat of the bread of the landโ€ฆ,โ€ whether you eat it in the Land [of Israel] whether you eat it outside the Land [of Israel], for since it is the bread of the Land [of Israel], it is liable for Hallah [to be separated].",
"ื•ืจ\"ืข ืคื•ื˜ืจ โ€“ that [the word] \"ืฉืžื”\" /โ€thereโ€ implies a limitation. โ€œThereโ€ you are obligated, but you are not obligated outside the Land., even though you eat from the bread of the Land. And the Halakha is according to Rabbi Akiva."
],
[
"ืขืคืจ ื—ื•\"ืœ ื”ื‘ื ืžืกืคื™ื ื” ืœืืจืฅ โ€“ we are speaking about a perforated ship, and clods of earth close up the perforation so that water cannot enter in it.",
"ื—ื™ื™ื‘ืช ื‘ืžืขืฉืจื•ืช โ€“ if he sowed and grew seeds in the dust/mud that is in the ship, and even though that is dust/mud from outside of the Land of Israel, for since it is perforated, the seed absorbs from the moistness of the dust/mud of the Land of Israel.",
"ืื™ืžืชื™ ื‘ื–ืžืŸ ืฉื”ืกืคื™ื ื” ื’ื•ืฉืฉืช โ€“ it comes in contact with clumps of dust/mud, that is to say, that it is cleaves to the earth.",
"ืขื™ืกื” ืฉื ื™ืœื•ืฉื” ื‘ืžื™ ืคื™ืจื•ืช ื—ื™ื™ื‘ืช ื‘ื—ืœื” โ€“ In the Jerusalem Talmud it proves a bit that the Halakha is not like the anonymous Mishnah. Dough that was kneaded in fruit juice is exempt from Hallah. Therefore, we should not knead dough that has in it the measurement for Hallah in the juice of eggs or in fruit juice alone without a combination of water, since the Halakah is not made clear if it is liable for Hallah or exempt.",
"ื•ื ืื›ืœืช ื‘ื™ื“ื™ื ืžืกื•ืื‘ื•ืช โ€“ for food does not become susceptible to becoming ritually impure until water comes upon it, or one of the seven liquids, and [just as] it does not become susceptible to becoming ritually impure, unclean hands do not defile it."
],
[
"ื•ืงื•ืฆื” ื—ืœืชื” ืขืจื•ืžื” โ€“ she separates the Hallah and makes the blessing on its separation, while the facing of the bed is downwards fastened to the ground and all of her nakedness is covered. But the contact of her posterior (i.e., buttocks) does not come into the class of indecency regarding the [recitation of the] blessing. But a man cannot recite the blessing while naked, for it is impossible for him to cover his nakedness as the sacks and the membrum virile project.",
"ืžื™ ืฉืื™ื ื• ื™ื›ื•ืœ ืœืขืฉื•ืช ืขื™ืกืชื• ื‘ื˜ื”ืจื” โ€“ like the case when he is ritually impure, and there isnโ€™t [water] of forty Seah in which he can immerse [himself].",
"ื™ืขืฉื ื” ืงื‘ื™ืŸ โ€“ He should make all of his dough into individual Kabs, in order that they would not become liable for Hallah and then need to separate them while ritually impure.",
"ื™ืขืฉื ื” ื‘ื˜ื•ืžืื” โ€“ for this is more preferable than from what [he must do] so that he can be exempt his dough from Hallah, and there would be no part to be [designated] by name. But the Halakha is not according to Rabbi Akiva."
],
[
"ืงื‘ื™ื โ€“ Kab by Kab on its own",
"ื•ื ื’ืขื• ื–ื” ื‘ื–ื” โ€“ their coming into contact does not combine them to be liable for Hallah.",
"ืขื“ ืฉื™ืฉื•ื›ื• โ€“ that they would stick one to the other so much that if one comes to separate them, they would be detached from this one to [become attached] to that one.",
"ืืฃ ื”ืจื•ื“ื” ื•ื ื•ืชืŸ ืœืกืœ โ€“ He who detaches Hallot from [where they stick on] the oven after they have baked and places them in the basket.",
"ื”ืกืœ ืžืฆืจืคืŸ ืœื—ืœื” โ€“ and even though they donโ€™t stick together, and the Halakha is according to Rabbi Eliezer. But the fact that the Rabbis require sticking together and Rabbi Eliezer [requires] coming into contact/touching, these words are to combine two pieces of dough together, for each one is not according to the [required] measure [for Hallah]. But regarding the matter of devoting for sacred purposes from that which is near, even contact is not required, but they must be near one to the other. And at the end of the chapter (Mishnah 8) when Rabbi Eliezer that one puts less than an eggโ€™s [bulk] in the middle in order to dedicate sacred gifts from that which is near, so we see, that we require contact for the purpose of being near, pure and impure is different because it is a matter which one is strict with its mixture, but the utensil does not combine."
],
[
"ืื™ื ื• ื—ืœื” โ€“ for it is written (Numbers 15:20): โ€œas the first yield of our bakingโ€ฆโ€",
"ื•ื’ื–ืœ ื‘ื™ื“ ื›ื”ืŸ โ€“ and he must return it to their owners, for if it remains in his hand, he would think that his dough is exempt.",
"ื”ืขื™ืกื” ืขืฆืžื” โ€“ that which he separated its Hallah as flour, is liable for Hallah.",
"ื•ื”ืงืžื— โ€“ that comes into the hand of the Kohen with the designation of Hallah.",
"ืื ื™ืฉ ื‘ื• ื›ืฉื™ืขื•ืจ โ€“ five-fourths of flour which is liable for Hallah.",
"ื•ืืกื•ืจื” ืœื–ืจื™ื โ€“ all the flour that comes in to the hand of the Kohen, and this is a mere stringency, because they saw that it comes into the land of a Kohen, that they wonโ€™t say that we saw a foreigner eating Hallot.",
"ื•ืงืคืฉื” ื–ืงืŸ ื–ืจ โ€“ an old man who is a foreigner snatched it and ate it.",
"ืงืœืงืœ ืœืขืฆืžื• โ€“ that he ate it and was punished.",
"ื•ืชื™ืงืŸ ืœืื—ืจื™ื โ€“ that others eat and leave it in doubt, for they find an opening to permit, since they saw that he ate it."
],
[
"ื—ืžืฉืช ืจื‘ืขื™ื โ€“ of Kab are liable for Hallah, as it is written (Numbers 15:20): โ€œAs the first yield [of your baking, you shall set aside a loaf as a giftโ€ฆ],โ€ and the flour of the wilderness was the quantity of grain in a sheaf as a capitation tax, and the Omer is one-tenth of an Ephah. The Ephah is three Seah, and the Seah is six Kabim; hence we have eighteen Kabim in an Ephah, and the Kab is four Logs; which are seventy-two Logs. A tenth of seventy is seen Logim and the tenth of two Logim is an eggโ€™s bulk and one-fifth of an egg, for the Log is [equivalent to] six eggs. When they came to Jerusalem and they added one-sixth on the measurements, it was found that six Logim were five, and the seenth Log was five eggs. For every six became five, and an egg and the fifth of an egg became an egg. It was found that the Omer that was in the wilderness was seven Logim and an egg and one-fifth of an egg. But in Jerusalem it became six logim. When they came to Sephhoris, and they added one-sixth on he measurements of Jerusalem, so that the six Logim became five, and that is equal to the five-fourths of flour. And the Logim were called fourths, because the Log was one-fourth of a Kab, for a Kab was four Logim.",
"ื”ืŸ ื•ืฉืื•ืจืŸ โ€“ the leaven that they put into it.",
"ื•ืกื•ื‘ืŸ โ€“ which is thin",
"ืžื•ืจืกื ืŸ โ€“ that is thick โ€“ all of which combines with the flour to complete the measurement, for a poor person who eats his bread combined with flour combined with bran flour and coarse flour.",
"ื ื™ื˜ืœ ืžื•ืจืกื ืŸ ืžืชื•ื›ืŸ ื—ื•ื–ืจ ืœืชื•ื›ื• ื”ืจื™ ืืœื• ืคื˜ื•ืจื™ืŸ โ€“ for it is not the manner of dough to restore the coarse bran into it after he took it from there."
],
[
"ืื—ื“ ืžืขืฉืจื™ื ื•ืืจื‘ืขื” โ€“ for every house owner, his dough was thin, and less than one twenty-fourth, it lacks what can be a gift, and the Torah stated that it should be given, that it should have within it in order to be given.",
"ื•ื”ืขื•ืฉื” ืœืžืฉืชื” ื‘ื ื• โ€“ even though that he makes a great amount of dough, he does not separate with the dough of the owner.",
"ื ื—ืชื•ื ื”ืขื•ืฉื” ืœืžื›ื•ืจ ื‘ืฉื•ืง โ€“ his dough is greater, and with one in forty- eight, there is where with to give as a gift.",
"ื•ื›ืŸ ื”ืืฉื” ื”ืขื•ืฉื” ืœืžื›ื•ืจ โ€“ even though her dough is thin, he does not separate with the bread that is made to sell.",
"ื ื˜ืžืื” โ€“ since it stands to be burned one out of forty-eight"
],
[
"ื ื˜ืœืช ืžืŸ ื”ื˜ื”ื•ืจ ืขืœ ื”ื˜ืžื โ€“ and we do not suspect lest they come in contact with each other.",
"ื ื•ื˜ืœ ื›ื“ื™ ื—ืœื” โ€“ the measure of Hallah that one needs to take from the pure and the impure, he takes from that pure dough whose Hallah had not been ritually dedicated.",
"ื•ื ื•ืชืŸ ืคื—ื•ืช ืžื›ื‘ื™ืฆื” ื‘ืืžืฆืข โ€“ whether ritually impure or pure, for less than an eggโ€™s bulk does not defile, and they set aside the Hallah on that which is less than an eggโ€™s bulk which connects between the impure anad the pure, for the Hallah does not receive ritual impurity in this.",
"ื›ื“ื™ ืฉื™ื˜ื•ืœ ืžืŸ ื”ืžื•ืงืฃ โ€“ that the ritually impure is attached to the ritually pure on that which is less than an eggโ€™s bulk, and it is as if the ritually impure and the pure [are found] in one [piece of] dough.",
"ื•ื—ื›ืžื™ื ืื•ืกืจื™ืŸ โ€“ to take from the ritually pure on that which is impure, and we are suspect lest they come in contact with each other, but he should take from the ritually pure to itself, and from the ritually impure to itself. And the Halakha is according to the Sages."
]
],
[
[
"ืื•ื›ืœื™ืŸ ืขืจืื™ ืขื“ ืฉืชืชื’ืœื’ืœ โ€“ when it becomes combined well, because there is no designation of the term โ€œdoughโ€ until it is rolled [and shaped].",
"ื•ืชื˜ืžื˜ื ื‘ืฉืขื•ืจื™ื โ€“ because the dough of barley scatters and does not combine well with the dough of wheat, but rather kneads into a cohesive shapeless mass in the hand",
"ื—ื™ื™ื‘ ืžื™ืชื” โ€“ for its work had been completed and it is an eatabler forbidden pending the separation of sacred gifts, becomes [liable for] death [if consumed].",
"ืžื’ื‘ื”ืช ื—ืœืชื” โ€“ it is the ordinance of the Sages regarding ritually pure dough to rush to separate Hallah in purity, lest the dough become ritually impure, for the essence of the Mitzvah is to wait until the completion of the kneading.",
"ื•ื‘ืœื‘ื“ ืฉื™ื”ื ืฉื ื—ืžืฉืช ืจื‘ืขื™ื ืงืžื— โ€“ that had been combined in water, for less than this, the dough did not reach to the general obligation for Hallah. And there are books which have the reading: ื•ื‘ืœื‘ื“ ืฉืœื ื™ื”ื™ื” ืฉื ื—ืžืฉืช ืจื‘ืขื™ื ืงืžื—/ and as long as there will not be there five-fourths flour, that is to say, that there should not remain five-fourths flour that was not mixed/combined with water, for if there remained five-fourths, they would not be exempt from Hallah if he separated it prior to be rolled [and shaped]. And in the Jerusalem Talmud, we prove that if he said, โ€œBehold this is Hallah,โ€ on the leaven and on the dough and on the flour that remains after the dough had been rolled [and shaped], all of it is sanctified/dedicated in my hands for the sake of Hallah, this would be permitted. And similarly, a person should teach the women to say this as we separate Hallah, immediately after rolling [and shaping] the dough, but before the forming of the bread."
],
[
"ื ื“ืžืขื” ืขื™ืกืชื” โ€“ The priestโ€™s due was mixed with less than one-hundred parts of non-sacred food. -",
"ืžืฉื’ืœื’ืœื” ื—ื™ื™ื‘ืช โ€“ for since it became liable for Hallah already, further, it cannot be affected by the mixture of Terumah and Hullin.",
"ืขื“ ืฉืœื ื’ืœื’ืœื” ืชืขืฉื” ื‘ื˜ื•ืžืื” โ€“ since even if it had been made in ritual purity, no Kohen is permitted to eat it because of the doubt that had resulted in it, for it could have been made ritually impure immediately before rolling [and shaping].",
"ืžืฉื’ืœื’ืœื” ืชืขืฉื” ื‘ื˜ื”ืจื” โ€“ if after the rolling [and shaping] a doubt would originate, it is prohibited to defile it, for non-sacred food which is subject to sacred gifts for Hallah is considered like Hallah, and Terumah which is made for handling requires guarding."
],
[
"ืขื“ ืฉืœื ื’ืœื’ืœื” ื•ืคื“ืืชื” โ€“ but after she redeemed it, she rolled it. ื—ื™ื™ื‘ืช โ€“ since at the time of the rolling, it was not dedicated [to the Temple].",
"ืฉื‘ืฉืขืช ื—ื•ื‘ืชื” ื”ื™ืชื” ืคื˜ื•ืจื” โ€“ for the rolling of sanctified produce exempts it, as it is written (Numbers 15:20): โ€œAs the first yield] of your bakingโ€ฆ.โ€ And not the dough that was sanctified [to the Temple]."
],
[
"ืขื“ ืฉืœื ื‘ืื• ืœืขื•ื ืช ื”ืžืขืฉืจื•ืช โ€“ each one is according to the statute that is explained in the first chapter of Maโ€™aserot (see Mishnah 1).",
"ื•ื’ืžืจืŸ ื”ื’ื–ื‘ืจ โ€“ and were completed while they were under the hand of the treasurer.",
"ืฉื‘ืฉืขืช ื—ื•ื‘ืชืŸ ื”ื™ื• ืคื˜ื•ืจื™ื โ€“ as it is written, \"ื“ื’ื ืš\"/โ€your grainโ€ (see Deuteronomy 14:23: โ€œ[You shall consume the tithes] of your new grain,[and wine and oil]โ€ฆโ€ and Deuteronomy 12:17: โ€œ[You may not partake in your settlements of the tithes] of your new grain [or wine or oilโ€ฆ.โ€)."
],
[
"ืคื˜ื•ืจื” ืžืŸ ื”ื—ืœื” โ€“ for the rolling by an Israelite does not make the dough of a heathen liable [for Hallah], and similarly, the rolling by a heathen of the dough of an Israelite does not make it exempt [from Hallah].",
"ืื ืื™ืŸ ื‘ืฉืœ ื™ืฉืจืืœ ื›ืฉื™ืขื•ืจ โ€“ that we are obligated to separate Hallah from it, which is five-fourths."
],
[
"ืกืคืง ื—ื™ื™ื‘ โ€“ because there is a doubt about a prohibition, and we follow the stricter practice, so we separate the Hallah and sell it to a Kohen.",
"ื•ืื™ืŸ ื—ื™ื™ื‘ื™ืŸ ืขืœื™ื” ื—ื•ืžืฉ โ€“ a foreigner (i.e., non-Kohen) who eats it does not pay the additional one-fifth, but he pays the principal. The payments of Terumah are an atonement. Therefore, we separate the payments and atone out of doubt, and sell them to the Kohen.",
"ืื—ืจ ื”ืงืจื™ืžื” ื‘ืชื ื•ืจ โ€“ for Rabbi Akiba holds that completion of work [to make it liable] for Hallah does not occur until the formation of a light crust on the face of the dough in the oven. And this is the stage for Hallah. Therefore, if he converted prior to the formation of a light crust on the face of the dough in the oven, he is liable for Hallah. But the Halakha is not according to Rabbi Akiba."
],
[
"ืื•ืจื– โ€“ it is not from the species of grain. And all that is not from the species of grain is exempt from Hallah, and a person does not fulfill his religious obligation [for Matzah] from it on Passover.",
"ื™ืฉ ื‘ื” ื˜ืขื ื“ื’ืŸ ื—ื™ื™ื‘ ื‘ื—ืœื” โ€“ and even though the grain lacks the measurement for Hallah."
],
[
"ืื ื™ืฉ ืœื• ืคืจื ืกื” ืžืžืงื•ื ืื—ืจ โ€“ if he has other flour besides from this dough, he brings flour according to the measure, that if he would combine to this measure that is liable for Hallah, it would have five-fourths which is the measure of Hallah, and he kneads the dough and mixes it with the dough that has the measure, and removes from it according to the measure for Hallah that he must separate from the five-fourths.",
"ื•ืื ืœืื• โ€“ if he lacks flour ืžื•ืฆื™ื ื—ืœื” โ€“ one twenty-fourth on each dough, for eatables forbidden pending the separation of sacred gifts are prohibited in any amount in its species, and all of it would be made subject to sacred gifts for Hallah."
],
[
"ื–ื™ืชื™ ืžืกื™ืง โ€“ olives that the owner harvests, and the harvesting of the olives is called โ€œolive harvest.โ€",
"ื–ื™ืชื™ ื ืงื•ืฃ โ€“ olives that the poor people glean, as it says (Isaiah 17:6): โ€œ[Only gleanings shall be left of him] as when one beats an olive tree: two berries or three [on the topmost branchโ€ฆ,]โ€ and they are exempt from tithes.",
"ืขื ื‘ื™ ื‘ืฆื™ืจ โ€“ which are liable for tithes.",
"ืขื ืขื ื‘ื™ ืขื•ืœืœื•ืช โ€“ which are exempt from tithes.",
"ืื ื™ืฉ ืœื• โ€“ other eatables forbidden pending the separation of sacred gifts and similar things, he removes from them the correct proportion according to measure of what he must remove from olive harvests or from vintage grapes that require tithing.",
"ื•ืื ืœืื• โ€“ if he lacks any other eatables forbidden pending the separation of sacred gifts, we see it as if they are all eatables forbidden pending the separation of sacred gifts, and we remove the Priestโ€™s Due and the [Leviteโ€™s] tenth of the First Tithe [that goes to the Kohen] on everything.",
"ื•ื”ืฉืืจ ืžืขืฉืจ โ€“ First [Tithe]",
"ื•ืžืขืฉืจ ืฉื ื™ โ€“ or Second Tithe, which we donโ€™t remove other than according to proportion, and not that he should not separate only according to proportion, for behold, it is impossible to separate Terumat Maโ€™aser (i.e., the tenth of the tenth) until we first separate [First] Tithe on everything. And furthermore, if we do not separate [First] Tithe on everything, everything that he tithes, there is non-sacred produce [contained within] by proportion. And it is found that he would be separating from that which exempt [from tithes] on that which is liable [for tithes], but the tithes have to be separated on everything. But one does not have to give the Levite or to the poor other than according to proportion, and the rest he may combine with his produce. And similarly, the Second Tithe does not have to be redeemed other than by proportion, but Terumah (i.e, the heave-offering to the Kohen of two percent) and Terumat Maโ€™aser (i.e., tenth of a tenth of the rest which the Levite gives to the Kohen) which are [punishable] by death, when one separates [tithes] on everything, it is found there is found non-sacred produce mixed in, and one must give everything to the Kohen."
],
[
"ื”ื ื•ื˜ืœ ืฉืื•ืจ ืžืขื™ืกืช ื—ื™ื˜ื™ืŸ โ€“ which had not separated/consecrated its Hallah.",
"ื•ืื ืœืื• ืคื˜ื•ืจื” โ€“ for the eatables forbidden pending separation of sacred gifts does not prohibit it, since it lacks taste.",
"ื\"ื› ืœืžื” ืืžืจื• ื”ื˜ืœ ืื•ืกืจ ื‘ื›ืœ ืฉื”ื•ื โ€“ as we said above (Mishnah 9), if he lacks the means to do so, that he brings Hallah for everything. These words refer to [Hallah] from the same species, but if it is not from the same species, such as the case of wheat with rice, that provides a flavor, for the reason that [we require taking Hallah] from eatables forbidden pending separation of sacred gifts for any amount, because when they permitted that of one wheat [batch], it exempts the entire pile; so too its prohibition, and for that reason it does not belong other than one species with another of the same species."
]
],
[
[
"ืฉืชื™ ื ืฉื™ื ืืคื™ืœื• ื”ืŸ ืžืžื™ืŸ ืื—ื“ ืคื˜ื•ืจื™ื โ€“ and neither the adhering nor the fusion (i.e., thing contained in one vessel are to be considered as one mass) in a basket does not combine them, since they are strict [in this area]. And even if they kneaded the two Kabs as one, since they are destined to be divided, they are exempt. And the anonymous Mishnah is according to the School of Hillel who say that [we require] two Kabs for Hallah (see Mishnah Eduyot, Chapter 1, Mishnah 2), but it is not the Halakha, for we establish that five-quarters [of dough] is the [minimum] measure for Hallah."
],
[
"ื”ื—ื˜ื™ื ืื™ื ืŸ ืžืฆื˜ืจืคื•ืช ืขื ื”ื›ืœ โ€“ if there were two doughs: one of wheat and one of another species of the five species, and there in neither of them had the [sufficient] measure for Hallah, and they adhere to each other.",
"ื”ืฉืขื•ืจื™ื ืžืฆื˜ืจืคื•ืช ืขื ื”ื›ืœ โ€“ even with spelt, and even though this is part of the species of wheat, it is not specifically the species of wheat, but rather the species of barley, and even the species of wheat, and it is explained at the beginning of the first chapter (Mishnah 1 and see the Bartenura there).",
"ืฉืืจ ื”ืžื™ื ื™ื ืžืฆื˜ืจืคื™ืŸ ื–ื” ืขื ื–ื” โ€“ such as spelt, oats and rye. And the Halakha is according to Rabbi Yohanan ben Nuri."
],
[
"ืฉื ื™ ืงื‘ื™ืŸ โ€“ of one of the five species that are liable for Hallah (see Chapter 1, Mishnah 1).",
"ื•ืงื‘ ืื•ืจื– ืื• ืชืจื•ืžื” โ€“ which are not liable for Hallah in the middle",
"ืื™ืŸ ืžืฆื˜ืจืคื™ืŸ โ€“ to become liable for Hallah"
],
[
"ื™ื˜ื•ืœ ืžืŸ ื”ืืžืฆืข โ€“ from the place that they adhere one to the other, we find that we separate [Hallah] from both of them.",
"ื•ื—ื›ืžื™ื ืื•ืกืจื™ื โ€“ for one who sees that it is thought that it is permitted to give priestโ€™s due and to tithe from the new grain [of this year] with the old grain [of last year] and from the old grain [of last year] with the new grain [of this year]. And the Halakha is according to the Sages.",
"ืžืŸ ื”ืงื‘ โ€“ which lacks the [appropriate] measure for Hallah (i.e., five-fourths).",
"ืจ\"ืข ืื•ืžืจ ื—ืœื” โ€“ and he that completed the dough afterwards according to the [appropriate] measure for Hallah, for since the measure was completed, it is [liable] for Hallah retroactively.",
"ืื™ื ื” ื—ืœื” โ€“ since at the time when he separated it, the dough was exempt. And the Halakha is according to the Sages."
],
[
"ืจ\"ืข ืคื•ื˜ืจ โ€“ He follows his line of reasoning that it goes back and becomes Hallah retroactively.",
"ื ืžืฆื ื—ื•ืžืจื• ืงื•ืœื• โ€“ the stringency of Rabbi Akiba who said above (Mishnah 4) that when he takes Hallah from one Kab that becomes Hallah and has become sanctified, causes him to be lenient and to exempt with two Kabim when he took his Hallah from this [Kab] on its own and that [Kab] on its own."
],
[
"ื ื•ื˜ืœ ืื“ื ื›ื“ื™ ื—ืœื” โ€“ [A person] who wishes to knead a few batches of dough of impure doubtfully-tithed [dough -for Hallah], he can establish their Hallah from pure dough whose Hallah had not yet been dedicated, and that it will be this particularly batch of ritually pure dough that will be established for Hallah on all the dough that he will need from the ritually impure doubtfully-tithed [dough- for Hallah].",
"ืขื“ ืฉืชืกืจื— โ€“ this particular batch of dough and that it wonโ€™t be appropriate for human consumption, for regarding doubtfully tithed produce, the Rabbis were lenient [to permit] dedication from something pure [to fulfill the liability] on that which is impure and from that which is not nearby. And they (i.e., the Rabbis) were also lenient to dedicate from that which was of poor quality [to fulfill the liability] on something that was good, and the Hallah of doubtfully-tithed [dough] is that grai which a person buys from an ignoramus who feeds it to the poor and to troops on the march, as it is taught in the Mishnah (Tractate Demai, Chapter 3, Mishnah 1): โ€œWe feed the poor Demai produce and the .troops on the march Demai produce.โ€ But the Hallah that we separate from it is Hallah of doubtfully-tithed dough."
],
[
"ืกื•ืจื™ื โ€“ lands that [King] David conquered, and lack the sanctity like the sanctity of the Land of Israel.",
"ืจื‘ื™ ืืœื™ืขื–ืจ ืžื—ื™ื™ื‘ โ€“ he holds that they made Syria like the Land of Israel with regard to Tithes and Seventh Year produce.",
"ื•ืจื‘ืŸ ื’ืžืœื™ืืœ ืคื•ื˜ืจ โ€“ since he holds that they did not make Syria like the Land of Israel. And he is not liable for Tithes in Syria other than at the time when the land belongs to an Israelite and the heathen has no portion in it.",
"ืจ\"ื’ ืื•ืžืจ ืฉืชื™ ื—ืœื•ืช ื‘ืกื•ืจื™ื โ€“ In the manner that they separate two Hallot loaves outside the Land [of Israel], one is burnt because it is ritually impure with the defilement of the lands of the nations (i.e., heathens), and the second is given to the Kohen in order that the law of Hallah from an Israelite should not be forgotten.",
"ืจ' ืืœื™ืขื–ืจ ืื•ืžืจ ื—ืœื” ืื—ืช โ€“ Rabbi Eliezer according to his reasoning who said that they made Syria like the Land of Israel and its dust does not defile like the dust of the land of the heathens. Therefore, one Hallah [only] and not more than this.",
"ืื—ื–ื• ืงื•ืœื• ืฉืœ ืจื‘ืŸ ื’ืžืœื™ืืœ โ€“ who exempts Syria from Tithes and Seventh-year produce.",
"ื•ืงื•ืœื• ืฉืœ ืจ' ืืœื™ืขื–ืจ โ€“ who says that in Syria [only] one Hallah [is necessary]. And we hold hat he who acts according to the lenient opinion of this master and the lenient opinion of that master is [considered] wicked. Therefore, they retracted to act like Rabban Gamaliel in two matters โ€“ that Syria is not like the Land of Israel โ€“ either with regard to Tithes and Seventh-year produce when the heathen has a share in the land and not in regard to Hallah, and such is the Halakha."
],
[
"ืฉืœืฉ ืืจืฆื•ืช โ€“ are divided in the law of Hallah",
"ืžื\"ื™ ื•ืขื“ ื›ื–ื™ื‘ โ€“ that is to say, all of the Land of Israel until Kโ€™ziv, which is a strip that goes out from Acre to the northern side, and those who came up from Babylonia conquered it and sanctified it for a second time.",
"ืžืคืจื™ืฉื™ื ื—ืœื” ืื—ืช โ€“ and it is given to the Kohen who eats it in ritual purity.",
"ืžื›ื–ื™ื‘ ื•ืขื“ ื”ื ื”ืจ โ€“ to the eastern side and from Kโ€™ziv until Amanah on the western side. And it is not really the Land of Israel, since it was conquered by those who came up from Egypt but it was not conquered by those who came up from Babylonia, and the first sanctification was not sanctified for the time to come.",
"ืžืคืจื™ืฉื™ืŸ ืฉืชื™ ื—ืœื•ืช โ€“ The first is burned because it is ritually impure with the defilement of the land of the heathen nations, and since those who came up from Babylonia did not capture it, the second [Hallah] is eaten, since the defilement of the first Hallah is not well-known, for it is not completely in the land of the heathens. But, if they would not separate the second Hallah which is consumed, they (i.e., people) will say that pure Terumah was burned, but when they separate the second Hallah and it is eaten, one who sees this will place upon his heart to understand the reason for the matter, or ask the Sages and they will inform him.",
"ืฉืœ ืื•ืจ ื™ืฉ ืœื” ืฉื™ืขื•ืจ โ€“ because this land was already holy. This appears like the Hallah of the Torah, therefore, he would separate according to the [appropriate] measure that they separate from a ritually impure dough, one out of twenty-four or [one] out of forty-eight.",
"ื•ืฉืœ ื›ื”ืŸ ืื™ืŸ ืœื” ืฉื™ืขื•ืจ โ€“ because this is from the words (i.e., teachings) of the Scribes/Sofrim.",
"ื•ืžืŸ ื”ื ื”ืจ ื•ืžืŸ ืืžื ื” ื•ืœืคื ื™ื โ€“ that is to say, from the beginning of the river and inward from it, and similarly, from the beginning of Amanah and inward from it, which is actually outside the Land [of Israel], and we separate two Hallot and both of them are from the words of the Scribes.",
"ืื—ืช ืœืื•ืจ โ€“ which is ritually impure with the impurity actually of the land of the heathens.",
"ื•ืื—ืช ืœื›ื”ืŸ โ€“ in order that the Torah of Hallah not be forgotten when it is given to the Kohen.",
"ืฉืœ ืื•ืจ ืื™ืŸ ืœื” ืฉื™ืขื•ืจ โ€“ for since both of them are from the words of the Scribes, it is better to increase with that which we give to the Kohen that is eaten and not with what is burned.",
"ื•ื˜ื‘ื•ืœ ื™ื•ื ืื•ื›ืœื” โ€“ to the Hallah that is thrown into the fire belongs to outside the land of Israel. And the person who has bathed in the day time (but must wait for sunset to be perfectly clean โ€“ see Leviticus 22:7 and Mishnah Tโ€™vul Yom, Chapter 1, Mishnah 1), that is spoken of here is the Kohen who immersed for his nocturnal pollution, for the Hallah that is to be burnt in fire of outside the Land [of Israel] is not prohibited to him, other than to someone whose ritual impurity comes out upon him from his body, but someone who is impure in other impurities is permitted to eat it. Therefore, where outside of the Land [of Israel] there is a minor-age Kohen who had ever seen a nocturnal emission in his life, or the High Priest in years that immersed for his nocturnal emission, we separate one Hallah alone and give it to the Kohen. But if there is no minor-age Kohen, or a Kohen who immersed for a nocturnal emission , but there is a Kohen to whom a pollution happened, we separate two Hallot, one for the fire and it has no fixed measure, and one for the Kohen and it has a fixed measure, one out of forty-eight, according to the law of all dough that was defiled by accident. For the defilement of the land of the heathens is one that is unavoidable (i.e., by accident), and the Kohen eats it while a pollution happened, in order that the Torah of Hallah not be forgotten from Israel.",
"ืื™ื ื• ืฆืจื™ืš ื˜ื‘ื™ืœื” โ€“ And someone to whom a pollution happened is permitted [to eat] the Hallah of outside the Land of Israel. Bu the Halakha is not according to Rabbi Yosi.",
"ื•ืืกื•ืจื” ืœื–ื‘ื™ื ื•ืœื–ื‘ื•ืช โ€“ The Rabbis stated this, for had Rabbi Yosi permitted this for those men and women afflicted with gonorrhea, in order that it would be permitted to those whom a pollution occurred.",
"ื•ื ืื›ืœืช ืขื ื”ื–ืจ ืขืœ ื”ืฉืœื—ืŸ โ€“ and we donโ€™t decree that placing it on the table is on account of eating.",
"ื•ื ืชื ื” ืœื›ืœ ื›ื”ืŸ โ€“ whether to a Kohen who is a Haver/who observes the Levitical laws in daily intercourse or a Kohen who is an ignoramus, such Maimonides has explained. But the approach of the Talmud does not prove this, but rather, whether [we are dealing with] a Kohen who eats his non-sacred food in ritual purity or a Kohen who does not eat his non-sacred food in ritual purity, but we do not give any gift from the gifts of the priesthood to any ignoramus , as it is written (II Chronicles 31:4): โ€œ[He ordered the people, the inhabitants of Jerusalem] to deliver the portions of the priests and Levites, so that they might devote themselves to the Teaching of the LORD.โ€ We do not give a portion other than Kohanim who devote themselves to the Torah of God, and similar, that which is taught in the Mishnah further on (Mishnah 9), these are given to every Kohen, [but] not to a Kohen who is an ignoramus, but to every Kohen, even though he does not eat his non-sacred food in ritual purity."
],
[
"ื”ื—ืจืžื™ื โ€“ for the Kohanim, as it is written (Numbers 18:14): โ€œEverything that has been proscribed in Israel (see also Leviticus 27:28) shall be yours.โ€",
"ื•ื”ื‘ื›ื•ืจื•ืช โ€“ if he is unblemished, there are the holy things of the Temple, but if he is blemished, it is written (Deuteronomy 12:15): โ€œโ€ฆThe unclean and the clean alike may partake of it, [as of the gazelle and the deer].โ€",
"ื•ืคื“ื™ื•ืŸ ืคื˜ืจ ื—ืžื•ืจ โ€“ you redeem it with a lamb and it has no sanctity.",
"ืจืืฉื™ืช ื”ื’ื– โ€“ as it is written (Deuteronomy 18:4): โ€œYou shall also give him [the first fruits of your new grain and wine and oil,] and the first shearing of your sheep.โ€",
"ื•ืฉืžืŸ ืฉืจืคื” โ€“ oil from the priestโ€™s due that was deilved.",
"ื•ืงื“ืฉื™ ืžืงื“ืฉ โ€“ for they did not prohibit giving to the Kohen that which he was not careful about in its ritual impurity, but rather a thing which has a prohibition of defilement in the areas outside the Temple and Jerusalem, such as Terumah/priestโ€™s due and the tithe-of-the-tithe (which the Levite gives to the Kohen from the one-tenth that he received from an Israelite) and Hallah, but the sanctified things of the Temple and Firstlings which he brings them to the Temple Court, they did not suspect, for he would [first] purify himself.",
"ื•ืจ' ื™ื”ื•ื“ื” ืื•ืกืจ ื‘ื‘ื›ื•ืจื™ื โ€“ for he was suspect that perhaps he would not be careful with them, since the Divine Service is not performed with them. But the Halakha is not according to Rabbi Yehuda.",
"ืจ\"ืข ืžืชื™ืจ โ€“ for Rabbi Akiba follows his own reasoning, as he stated in the second chapter of Maaser Sheni (Mishnah 4) that [regarding] vetches/horse-beans โ€“ anything done with them is done in a state of uncleanness.",
"ื•ื—ื›ืžื™ื ืื•ืกืจื™ื โ€“ for they think that it is food, since is eaten in the years of famine. And the Halakha is according to the Sages."
],
[
"ืžื‘ื™ืชืจ โ€“ name of a place outside the Land of Israel",
"ื•ืœื ืงื‘ืœื• ืžืžื ื• โ€“ to eat them is impossible, for they were defiled in the land of the heathens, and to burn them, is impossible since their ritual impurity is unknown, lest people say that we say sacred pure produce of the priest that was burned, and to return them to their places is impossible so that people donโ€™t say that Terumah went out from the Land of Israel to outside the Land of Israel, but rather, we leave them until the eve of Passover and burn them [as part of the Hametz that is burned].",
"ื•ื—ื’ ื”ืงืฆื™ืจ ื‘ื›ื•ืจื™ ืžืขืฉื™ืš โ€“ for the two loaves are called Bikkurim/First Fruits, and we permit the [consumption of the] new [grain] in the Temple."
],
[
"ื”ืขืœื” ื‘ื›ื•ืจื•ืช ืžื‘ื‘ืœ ื•ืœื ืงื‘ืœื• ืžืžื ื• โ€“ as it is written (Deuteronomy 14:23): โ€œYou shall consume the tithes of your new grain and wine and oil, and the firstlings of your herds and flocks, in the presence of the LORD your Godโ€ฆ.โ€From the place that you bring the tithes of your new grain, you bring firstlings. From outside the Land of Israel where you do not bring the tithe of new grain, you do not bring firstlings.",
"ื”ื‘ื™ื ื‘ื›ื•ืจื™ ื™ื™ืŸ ื•ืฉืžืŸ ื•ืœื ืงื‘ืœื• ืžืžื ื™ โ€“ because the did not cut them from the beginning of this, for had he cut them from the beginning of this, they would have been permitted, and such is taught in the Mishnah in the last chapter of Terumot (Chapter 11, Mishnah 3): โ€œThey do not bring first fruits in the form of liquid except for that which is produced from olives and grapes.โ€",
"ืคืกื— ืงื˜ืŸ โ€“ The Second Passover (see Numbers, Chapter 9, verses 1-15), and his children were small (i.e., minors) and only on the First Passover are they obligated (i.e. 14 Nisan) , for everyone is obligated in appearing [before God], as it is written (Exodus 23:17): โ€œ[Three times a year] all your males shall appear [before the Sovereign, the LORD],โ€ but not on the Second Passover.",
"ืžืืคืžื™ื โ€“ we read it such, and it is the name of a place in Syria.",
"ื›ืงื•ื ื” ื‘ืคืจื•ื•ืจื™ ื™ืจื•ืฉืœื™ื โ€“ the fields of Jerusalem and the villages surrounding it. It is the translation of the open space outside of a place called Parva (name of a Persian building and magian โ€“ from whom a compartment in the Temple was supposed to have been named โ€“ see Mishnah Middot, Chapter 5, Mishnah 3)."
]
]
],
"versions": [
[
"Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
"http://sefaria.org/"
]
],
"heTitle": "ื‘ืจื˜ื ื•ืจื ืขืœ ืžืฉื ื” ื—ืœื”",
"categories": [
"Mishnah",
"Rishonim on Mishnah",
"Bartenura",
"Seder Zeraim"
],
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}