4ד׳
1 א

שְׁתֵּי נָשִׁים שֶׁעָשׂוּ שְׁנֵי קַבִּין, וְנָגְעוּ זֶה בָזֶה, אֲפִלּוּ הֵם מִמִּין אֶחָד, פְּטוּרִים. וּבִזְמַן שֶׁהֵם שֶׁל אִשָּׁה אַחַת, מִין בְּמִינוֹ, חַיָּב. וְשֶׁלֹּא בְמִינוֹ, פָּטוּר:

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.

2 ב

אֵיזֶה הוּא מִין בְּמִינוֹ, הַחִטִּים אֵינָן מִצְטָרְפוֹת עִם הַכֹּל, אֶלָּא עִם הַכֻּסְּמִין. הַשְּׂעוֹרִים מִצְטָרְפוֹת עִם הַכֹּל, חוּץ מִן הַחִטִּים. רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר, שְׁאָר הַמִּינִים מִצְטָרְפִין זֶה עִם זֶה:

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.

3 ג

שְׁנֵי קַבִּים, וְקַב אֹרֶז אוֹ קַב תְּרוּמָה בָּאֶמְצַע, אֵינָן מִצְטָרְפִין. דָּבָר שֶׁנִּטְּלָה חַלָּתוֹ בָּאֶמְצַע, מִצְטָרְפִין, שֶׁכְּבָר נִתְחַיֵּב בַּחַלָּה:

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.

4 ד

קַב חָדָשׁ וְקַב יָשָׁן שֶׁנָּשְׁכוּ זֶה בָזֶה, רַבִּי יִשְׁמָעֵאל אוֹמֵר, יִטֹּל מִן הָאֶמְצַע, וַחֲכָמִים אוֹסְרִים, הַנּוֹטֵל חַלָּה מִן הַקַּב, רַבִּי עֲקִיבָא אוֹמֵר, חַלָּה. וַחֲכָמִים אוֹמְרִים, אֵינָהּ חַלָּה:

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.

5 ה

שְׁנֵי קַבִּין שֶׁנִּטְּלָה חַלָּתוֹ שֶׁל זֶה בִּפְנֵי עַצְמוֹ וְשֶׁל זֶה בִּפְנֵי עַצְמוֹ, חָזַר וַעֲשָׂאוֹ עִסָּה אַחַת, רַבִּי עֲקִיבָא פוֹטֵר, וַחֲכָמִים מְחַיְּבִין. נִמְצָא חֻמְרוֹ קֻלּוֹ:

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].

6 ו

נוֹטֵל אָדָם כְּדֵי חַלָּה מֵעִסָּה שֶׁלֹּא הוּרְמָה חַלָּתָהּ, לַעֲשׂוֹתָה בְּטָהֳרָה, לִהְיוֹת מַפְרִישׁ עָלֶיהָ וְהוֹלֵךְ חַלַּת דְּמַאי עַד שֶׁתִּסָּרֵחַ. שֶׁחַלַּת דְּמַאי נִטֶּלֶת מִן הַטָּהוֹר עַל הַטָּמֵא, וְשֶׁלֹּא מִן הַמֻּקָּף:

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.

7 ז

יִשְׂרָאֵל שֶׁהָיוּ אֲרִיסִין לְנָכְרִים בְּסוּרְיָא, רַבִּי אֱלִיעֶזֶר מְחַיֵּב פֵּרוֹתֵיהֶם בַּמַּעַשְׂרוֹת וּבַשְּׁבִיעִית, וְרַבָּן גַּמְלִיאֵל פּוֹטֵר. רַבָּן גַּמְלִיאֵל אוֹמֵר, שְׁתֵּי חַלּוֹת בְּסוּרְיָא. וְרַבִּי אֱלִיעֶזֶר אוֹמֵר, חַלָּה אֶחָת. אָחֲזוּ קֻלּוֹ שֶׁל רַבָּן גַּמְלִיאֵל וְקֻלּוֹ שֶׁל רַבִּי אֱלִיעֶזֶר. חָזְרוּ לִנְהוֹג כְּדִבְרֵי רַבָּן גַּמְלִיאֵל בִּשְׁתֵּי דְרָכִים:

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.

8 ח

רַבָּן גַּמְלִיאֵל אוֹמֵר, שָׁלֹשׁ אֲרָצוֹת לַחַלָּה. מֵאֶרֶץ יִשְׂרָאֵל וְעַד כְּזִיב, חַלָּה אֶחָת. מִכְּזִיב וְעַד הַנָּהָר וְעַד אֲמָנָה, שְׁתֵּי חַלּוֹת, אַחַת לָאוּר וְאַחַת לַכֹּהֵן. שֶׁל אוּר יֶשׁ לָהּ שִׁעוּר, וְשֶׁל כֹּהֵן אֵין לָהּ שִׁעוּר. מִן הַנָּהָר וְעַד אֲמָנָה וְלִפְנִים, שְׁתֵּי חַלּוֹת, אַחַת לָאוּר וְאַחַת לַכֹּהֵן. שֶׁל אוּר אֵין לָהּ שִׁעוּר, וְשֶׁל כֹּהֵן יֶשׁ לָהּ שִׁעוּר. וּטְבוּל יוֹם אוֹכְלָהּ. רַבִּי יוֹסֵי אוֹמֵר, אֵינוֹ צָרִיךְ טְבִילָה. וַאֲסוּרָה לַזָּבִים וְלַזָּבוֹת לַנִּדָּה וְלַיּוֹלְדוֹת, וְנֶאֱכֶלֶת עִם הַזָּר עַל הַשֻּׁלְחָן, וְנִתֶּנֶת לְכָל כֹּהֵן:

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.

9 ט

וְאֵלּוּ נִתָּנִין לְכָל כֹּהֵן, הַחֲרָמִים, וְהַבְּכוֹרוֹת, וּפִדְיוֹן הַבֵּן, וּפִדְיוֹן פֶּטֶר חֲמוֹר, וְהַזְּרוֹעַ, וְהַלְּחָיַיִם, וְהַקֵּבָה, וְרֵאשִׁית הַגֵּז, וְשֶׁמֶן שְׂרֵפָה, וְקָדְשֵׁי הַמִּקְדָּשׁ, וְהַבִּכּוּרִים. רַבִּי יְהוּדָה אוֹסֵר בַּבִּכּוּרִים. כַּרְשִׁינֵי תְרוּמָה, רַבִּי עֲקִיבָא מַתִּיר וַחֲכָמִים אוֹסְרִים:

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.

10 י

נִתַּאי אִישׁ תְּקוֹעַ הֵבִיא חַלּוֹת מִבֵּיתָר, וְלֹא קִבְּלוּ מִמֶּנּוּ. אַנְשֵׁי אֲלֶכְּסַנְדְּרִיָּא הֵבִיאוּ חַלּוֹתֵיהֶן מֵאֲלֶכְּסַנְדְּרִיָּא, וְלֹא קִבְּלוּ מֵהֶם. אַנְשֵׁי הַר צְבוֹעִים הֵבִיאוּ בִכּוּרֵיהֶם קֹדֶם עֲצֶרֶת, וְלֹא קִבְּלוּ מֵהֶם, מִפְּנֵי הַכָּתוּב שֶׁבַּתּוֹרָה (שמות כג), וְחַג הַקָּצִיר בִּכּוּרֵי מַעֲשֶׂיךָ אֲשֶׁר תִּזְרַע בַּשָּׂדֶה:

Nittai a man of Tekoa brought Challot 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 Shavuot, 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).

11 יא

בֶּן אַנְטִינוֹס הֶעֱלָה בְכוֹרוֹת מִבָּבֶל, וְלֹא קִבְּלוּ מִמֶּנּוּ. יוֹסֵף הַכֹּהֵן הֵבִיא בִכּוּרֵי יַיִן וְשֶׁמֶן, וְלֹא קִבְּלוּ מִמֶּנּוּ. אַף הוּא הֶעֱלָה אֶת בָּנָיו וּבְנֵי בֵיתוֹ לַעֲשׂוֹת פֶּסַח קָטָן בִּירוּשָׁלַיִם, וְהֶחֱזִירוּהוּ, שֶׁלֹּא יִקָּבַע הַדָּבָר חוֹבָה. אֲרִיסְטוֹן הֵבִיא בִכּוּרָיו מֵאַפַּמְיָא, וְקִבְּלוּ מִמֶּנּוּ, מִפְּנֵי שֶׁאָמְרוּ, הַקּוֹנֶה בְסוּרְיָא, כְּקוֹנֶה בְּפַרְוָר שֶׁבִּירוּשָׁלָיִם:

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.