« Mishnah Challah
Mishnah Challah 4:11 משנה חלה
Two women who made two [batches of dough, totaling two] Kabim [sing., Kav, a specific unit of measure], and these touched one another, even if they are of the same species, they are exempt [from Challah, (a portion of a batch of bread dough given to a Kohen, priest (pl., Kohanim which becomes holy upon separation, and can only be consumed by Kohanim or their household)]. When they belong to one woman: if [the batches are] one species with the same species, they are subject; of different species, they are exempt. שתי נשים שעשו שני קבין, ונגעו זה בזה, אפלו הם ממין אחד, פטורים. ובזמן שהם שלאשה אחת, מין במינו, חיב. ושלא במינו, פטור. What qualifies as a species with its same species? Wheat does not join together with any [species] other than with spelt; barley joins together with all [species] except wheat. Rabbi Yochanan ben Nuri says, the rest of the species join together one with another. איזה הוא מין במינו, החטים אינן מצטרפות עם הכל, אלא עם הכסמים. השעורים מצטרפות עם הכל, חוץ מן החטים. רבי יוחנן בן נורי אומר, שאר המינים מצטרפין זה עם זה. If there are [two batches of dough measuring] two Kabim, and a Kav of rice [dough] or a Kav of Terumah [a portion of a crop given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household] dough between them, they do not join together. [If there was] dough from which Challah had already been removed from between them, they join together, since it had once been subject to Challah. שני קבים וקב ארז או קב תרומה באמצע, אינן מצטרפין. דבר שנטלה חלתו באמצע, מצטרפין, שכבר נתחיב בחלה. A Kav of [dough made from] new grain and a Kav of [dough from] old grain which are stuck together: Rabbi Yishmael says, let him take [Challah] from the middle. But the Sages prohibit. One who has taken Challah from [dough made out of] one Kav: Rabbi Akiva says, it is [indeed] Challah; but the Sages say, it is not Challah. קב חדש וקב ישן שנשכו זה בזה, רבי ישמעאל אומר, יטל מן האמצע, וחכמים אוסרים. הנוטל חלה מן הקב, רבי עקיבא אומר, חלה. וחכמים אומרים, אינה חלה. Two Kabim [of dough], this one had its Challah removed on its own, and this one on its own, and then one goes back and made of them one batch of dough: Rabbi Akiva exempts, but the Sages make it liable. It turns out that the stringency [of his ruling] leads to the leniency [of his other ruling]. שני קבין שנטלה חלתן שלזה בפני עצמו ושלזה בפני עצמו, חזר ועשאן עיסה אחת, רבי עקיבא פוטר, וחכמים מחיבין. נמצא חמרו קלו. A person may take the requisite amount for Challah out of [pure] dough that did not have its Challah removed, in order to remove it in a state of purity and may go on separating from it for [impure] Demai [produce from which it is uncertain whether tithes were already taken], until it becomes putrid, as the Challah of Demai may be taken from pure [dough] on behalf of impure [dough], and from [one dough for another dough] which is not in close proximity. נוטל אדם כדי חלה מעיסה שלא הורמה חלתה, לעשותה בטהרה, להיות מפריש עליה והולך חלת דמאי עד שתסרח. שחלת דמאי נטלת מן הטהור על הטמא ושלא מן המקף. A Jew who was a tenant of non-Jews in Syria: Rabbi Eliezer obligates their produce in Ma'aserot [tithes] and in [the laws of] the Sabbatical year; but Rabban Gamliel exempts. Rabban Gamliel says, [one must give] two [portions of] Challah in Syria; but Rabbi Eliezer says, [only] one [portion of] Challah. They had adopted the lenient ruling of Rabban Gamliel and the lenient ruling of Rabbi Eliezer. They went back and acted in accordance with Rabban Gamliel in both respects. ישראל שהיו אריסין לגוים בסוריא, רבי אליעזר מחיב פרותיהם במעשרות ובשביעית, ורבן גמליאל פוטר. רבן גמליאל אומר, שתי חלות בסוריא. ורבי אליעזר אומר, חלה אחת. אחזו קלו שלרבן גמליאל וקלו שלרבי אליעזר. חזרו לנהוג כדברי רבן גמליאל בשתי דרכים. Rabban Gamliel says, There are three regions with regard to [the laws of] Challah: From the land of Israel to Keziv, one [portion of] Challah; from Keziv to the river and to Amanah, two [portions of Challah - one to the fire and one to the priest, with [the one] to the fire having a minimum measure, and [the one] to the priest lacking a minimum measure; from the river and from Amanah and inward, two [portions of] Challah, one for the fire and one for the priest, with [the one] for the fire lacking a minimum measure, and [the one] for the priest having a minimum measure. And [a impure priest] who has immersed himself, but it is still day, may eat it. Rabbi Yosei says, he does not require immersion. But it is forbidden to Zavim [sing., Zav, males who have certain atypical genital discharges, which render them impure] and Zavot [sing., Zavah, females who have certain types of atypical genital discharges, distinct from their menses, which render them impure], to the Niddah [a female who has menstrual discharges which render her impure], and to women after childbirth. Though it may be eaten with a non-Kohen at the [same] table and it may be given to any Kohen. רבן גמליאל אומר, שלש ארצות לחלה. מארץ ישראל ועד כזיב, חלה אחת. מכזיב ועד הנהר ועד אמנה, שתי חלות, אחת לאור ואחת לכהן. שלאור יש לה שעור, ושלכהן אין לה שעור. מן הנהר ומן אמנה ולפנים, שתי חלות, אחת לאור ואחת לכהן. שלאור אין לה שעור ושלכהן יש לה שעור, וטבול יום אוכלה. רבי יוסי אומר, אינו צריך טבילה. ואסורה לזבים ולזבות לנדות וליולדות. ונאכלת עם הזר על השלחן, ונתנת לכל כהן. These may be given to any priest: Devoted things [see Lev. 27:28], first-born animals, the redemption of the first-born [male child], the [lamb substituted as] ransom for the first-born of a donkey, the shoulder, the two cheeks and the maw [see Deut. 18:3], the first of the fleece, oil [of impure Terumah fit only] for burning, consecrated food [which must be eaten] within the Temple, and the first fruits. Rabbi Judah prohibits first fruits. Vetches of Terumah: Rabbi Akiva permits, but the Sages prohibit. ואלו נתנין לכל כהן, החרמים, והבכורות, ופדיון הבן, ופדיון פטר חמור, והזרוע, והלחיים, והקבה, וראשית הגז, ושמן שרפה, וקדשי המקדש, והבכורים. רבי יהודה אוסר בבכורים. כרשיני תרומה, רבי עקיבא מתיר וחכמים אוסרים. Nittai a man of Tekoa brought Challot [plural of Challah] from Betar [outside of Israel], but they did not accept from him. The people of Alexandria[, Egypt] brought their Challot from Alexandria, but they did not accept from them. The people from Mount Tsevo'im brought first fruits prior to Atseret [i.e., Shavuot, the holiday 50 days after Passover], but they did not accept from them, because of what is written in the Torah: “And the festival of the harvest, the first-fruits of your labors, which you have sown in the field” (Exodus 23:16). נתאי איש תקוע הביא חלות מביתר, ולא קבלו ממנו. אנשי אלכסנדריא הביאו חלותיהן מאלכסנדריא, ולא קבלו מהם. אנשי הר צבועים הביאו בכוריהם קדם לעצרת, ולא קבלו מהם, מפני הכתוב שבתורה (שמות כג) וחג הקציר בכורי מעשיך אשר תזרע בשדה. Ben Antigonus brought up first-born animals from Babylonia, but they did not accept from him. Joseph the Priest brought first fruits of wine and oil, but they did not accept from him. He also brought up his sons and the members of his household to celebrate the minor Passover in Jerusalem, but they turned him back, so that the thing should not become an obligation. Ariston brought his first fruits from Apamea and they accepted from him, because they said, one who buys [a field] in Syria is as one who buys [a field] in the outskirts of Jerusalem. בן אנטינוס העלה בכורות מבבל, ולא קבלו ממנו. יוסף הכהן הביא בכורי יין ושמן, ולא קבלו ממנו. אף הוא העלה את בניו ואת בני ביתו, לעשות פסח קטן בירושלם, והחזירוהו, שלא יקבע הדבר חובה. אריסטון הביא בכוריו מאפמיא וקבלו ממנו, מפני שאמרו, הקונה בסוריא, כקונה בפרור שבירושלם.
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