חֲמֵשֶׁת רְבָעִים קֶמַח וְעוֹד — חַיָּיבִין בַּחַלָּה. הָכִי קָאָמַר, קַבָּא מְלוֹגְנָאֵי נָמֵי אַהַאי שִׁיעוּרָא קָאֵי. Dough made from five-quarters of a log of flour and a bit more obligates one to separate ḥalla? The Gemara answers that this is what Rav is saying: A kav from Melogna is the same measure as this, as it is not a regular kav but a larger measure, identical to the amount from which one is required to separate ḥalla.
אָמַר רַב יוֹסֵף: הָנֵי נְשֵׁי דִידַן נְהוּג לְמֵיפָא קְפִיזָא קְפִיזָא לְפִיסְחָא. אֲמַר לֵיהּ אַבָּיֵי: מַאי דַּעְתָּיךְ, לְחוּמְרָא? חוּמְרָא דְּאָתֵי לִידֵי קוּלָּא הוּא, דְּקָא מַפְקַע לַהּ מֵחַלָּה. Rav Yosef said: These women of our family ordinarily bake kefiza by kefiza, i.e., three-quarters of a log at a time, on Passover, since it is easier to prevent small quantities of dough from becoming leavened. Abaye said to him: What is your opinion? Do you tell them to do this in order to be stringent? That is a stringency that leads to a leniency, as by working with small quantities one removes the dough from the obligation to separate ḥalla.
אֲמַר לֵיהּ: דְּעָבְדָן כְּרַבִּי אֱלִיעֶזֶר, (דְּתַנְיָא,) רַבִּי אֱלִיעֶזֶר אוֹמֵר: הָרוֹדֶה וְנוֹתֵן לַסַּל — הַסַּל מְצָרְפָן לַחַלָּה. וְאָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: הֲלָכָה כְּרַבִּי אֱלִיעֶזֶר. Rav Yosef said to him: They do separate ḥalla from the dough, in accordance with the opinion of Rabbi Eliezer. As it was taught in a baraita that Rabbi Eliezer says: One who removes loaves of bread from an oven and places them in a basket, the basket combines them to reach the quantity from which one is required to separate ḥalla, even if each of the loaves would not attain the necessary measure for separating ḥalla on their own. And Rav Yehuda said that Shmuel said: The halakha is in accordance with the opinion of Rabbi Eliezer. Therefore, the women of Rav Yosef’s household would put all the finished matzot into a basket and separate ḥalla from them.
אֲמַר לֵיהּ: וְהָא אִיתְּמַר עֲלַהּ, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: לֹא שָׁנוּ אֶלָּא כִּכָּרוֹת שֶׁל בָּבֶל שֶׁנּוֹשְׁכוֹת זוֹ מִזּוֹ, אֲבָל כְּעָכִין — לָא. הָא אִיתְּמַר עֲלַהּ, אָמַר רַבִּי חֲנִינָא: אֲפִילּוּ כְּעָכִין. Abaye said to him: But wasn’t it stated with regard to that baraita that Rabbi Yehoshua ben Levi said: They taught that a basket combines the loaves only with regard to Babylonian loaves that bite from one another. In other words, the loaves are slightly attached, and when one separates them, a bit from one loaf comes off with the other loaf. However, it does not apply to long, rod-like loaves [ke’akhin] that were baked separately. Therefore, that principle cannot be applied to the case discussed here, in which each batch of matza was baked on its own. Rav Yosef answered: Wasn’t it stated with regard to that baraita that Rabbi Ḥanina said: The halakha is in accordance with the opinion of Rabbi Eliezer even with regard to long, rod-like loaves? This indicates that Rav Yosef accepted the view of Rabbi Ḥanina.
בָּעֵי רַבִּי יִרְמְיָה: טַבְלָא שֶׁאֵין לָהּ לְבִזְבְּזִין מַהוּ? תּוֹךְ כְּלִי בָּעֵינַן, וְהָא לֵיכָּא. אוֹ דִילְמָא — אֲוִיר כְּלִי בָּעֵינַן, וְהָא אִיכָּא. תֵּיקוּ. In light of this discussion, Rabbi Yirmeya raised a dilemma: With regard to a board without a rim [levizbezin], what is the halakha? Is it considered to be a vessel that combines loaves baked separately into one unit with regard to ḥalla? Do we require the inside of the vessel in order to combine the loaves, and that is lacking, since the board is flat rather than concave? Or perhaps we require the airspace of the vessel, and that is present in this case? The Gemara concludes: Let it stand unresolved.
תַּנְיָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר: הַסַּל מְצָרְפָן. רַבִּי יְהוֹשֻׁעַ אוֹמֵר: תַּנּוּר מְצָרְפָן. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר כִּכָּרוֹת שֶׁל בָּבֶל שֶׁנּוֹשְׁכוֹת זוֹ מִזּוֹ מִצְטָרְפוֹת. It was taught in a baraita that Rabbi Eliezer says: A basket combines different loaves placed in it with regard to the obligation to separate ḥalla. Rabbi Yehoshua says: An oven combines them. Rabban Shimon ben Gamliel says: Babylonian loaves that bite from one another are combined; however, if the loaves are connected to any lesser degree, e.g., if they are together in an oven or basket, they are not considered combined for the purpose of separating ḥalla.
מַתְנִי׳ רַבָּן גַּמְלִיאֵל אוֹמֵר: שָׁלֹשׁ נָשִׁים לָשׁוֹת כְּאַחַת וְאוֹפוֹת בְּתַנּוּר אֶחָד, זוֹ אַחַר זוֹ. MISHNA: Rabban Gamliel says: Three women may knead their dough as one, meaning at one time, and bake the batches of dough in one oven, one after the other, and they need not be concerned that their dough will become leavened while they are waiting to use the oven.
וַחֲכָמִים אוֹמְרִים: שָׁלֹשׁ נָשִׁים עוֹסְקוֹת בְּבָצֵק כְּאַחַת, אַחַת לָשָׁה, וְאַחַת עוֹרֶכֶת, וְאַחַת אוֹפָה. And the Rabbis say: Three women may be engaged in preparing dough as one, in the following manner: One kneads her dough as another one arranges her own dough so it takes the form of matza, while another one bakes her dough.
רַבִּי עֲקִיבָא אוֹמֵר: לֹא כׇּל הַנָּשִׁים וְלֹא כׇּל הָעֵצִים וְלֹא כׇּל הַתַּנּוּרִים שָׁוִין. זֶה הַכְּלָל: תָּפַח — תִּלְטוֹשׁ בְּצוֹנֵן. Rabbi Akiva says: Not all women, not all wood, and not all ovens are the same, and therefore no set rules should be established. Rather, this is the principle: If the dough begins to rise, she should spread cold water in which she immersed her hands, onto the dough, in order to stop the leavening process.
גְּמָ׳ תָּנוּ רַבָּנַן. לָשָׁה, הִיא מְקַטֶּפֶת, וַחֲבֶירְתָּהּ לָשָׁה תַּחְתֶּיהָ. מְקַטֶּפֶת, הִיא אוֹפָה, וַחֲבֶירְתָּהּ מְקַטֶּפֶת תַּחְתֶּיהָ, וְהַשְּׁלִישִׁית לָשָׁה. אוֹפָה הִיא, לָשָׁה, וַחֲבֶירְתָּהּ אוֹפָה תַּחְתֶּיהָ, וְהַשְּׁלִישִׁית מְקַטֶּפֶת, וְחוֹזְרֹת חֲלִילָה. כׇּל זְמַן שֶׁעוֹסְקוֹת בַּבָּצֵק — אֵינוֹ בָּא לִידֵי חִימּוּץ. GEMARA: The Sages taught in a baraita: When the woman who kneads first completes her kneading, she arranges her dough and another woman kneads in her place. When the first woman finishes arranging her dough, she bakes and another woman arranges her dough in her place, and the third woman kneads her dough. When the first woman finishes baking, she kneads the dough for her next batch, and another woman bakes in her place, and the third woman arranges her dough, and they continue in turn. As long as they are engaged in handling the dough, it will not become leavened.
רַבִּי עֲקִיבָא אוֹמֵר לֹא כׇּל הַנָּשִׁים וְכוּ׳. תַּנְיָא, אָמַר רַבִּי עֲקִיבָא: דַּנְתִּי לִפְנֵי רַבָּן גַּמְלִיאֵל, יְלַמְּדֵינוּ רַבֵּינוּ בְּנָשִׁים זְרִיזוֹת אוֹ בְּנָשִׁים שֶׁאֵין זְרִיזוֹת? בְּעֵצִים לַחִים אוֹ בְּעֵצִים יְבֵשִׁים? בְּתַנּוּר חַם אוֹ בְּתַנּוּר צוֹנֵן? אָמַר לִי: אֵין לְךָ אֶלָּא מַה שֶּׁשָּׁנוּ חֲכָמִים, זֶה הַכְּלָל: תָּפַח — תִּלְטוֹשׁ בְּצוֹנֵן. It was taught in the mishna that Rabbi Akiva says that not all women, not all wood, and not all ovens are the same. It was taught in a baraita that Rabbi Akiva said: I deliberated this matter before Rabban Gamliel, asking: May our master teach us if your statement, cited in the mishna, was said with regard to diligent women or women who are not diligent? Was it said with regard to an oven fueled with moist wood or dry wood? Was it said with regard to a hot oven or a cold oven? Rabban Gamliel himself said to me: You have only what the Sages taught, which is that this is the principle: If the dough begins to rise such that there is a concern that it may become leavened, she should spread cold water onto the dough to prevent it from becoming leavened.
מַתְנִי׳ שִׂיאוּר — יִשָּׂרֵף, וְהָאוֹכְלוֹ פָּטוּר. סִידּוּק — יִשָּׂרֵף, וְהָאוֹכְלוֹ חַיָּיב כָּרֵת. MISHNA: Dough at the beginning of the leavening process [siur], must be burned, but one who eats it is exempt from the punishment of karet because the dough had not become fully leavened. Dough that has reached the stage of cracking must be burned, and one who eats it intentionally is liable to receive karet, as he has intentionally eaten leavened bread during Passover.
אֵיזֶהוּ שִׂיאוּר? כְּקַרְנֵי חֲגָבִים. סִידּוּק — שֶׁנִּתְעָרְבוּ סְדָקִין זֶה בָּזֶה, דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים: זֶה וְזֶה — הָאוֹכְלוֹ חַיָּיב כָּרֵת. וְאֵיזֶהוּ שִׂיאוּר? כׇּל שֶׁהִכְסִיפוּ פָּנָיו כְּאָדָם שֶׁעָמְדוּ שַׂעֲרוֹתָיו. What is considered siur? Dough that has been leavened to the point that it has cracks that look like the antennae of locusts. The stage of cracking occurs later in the leavening process, when the cracks intermingle. This is the statement of Rabbi Yehuda. And the Rabbis say: One who intentionally eats either this or that, dough with cracks like locust antennae or with cracks that have become intermingled, is liable to receive karet, as once dough begins to crack it has certainly become leavened. And what is siur? It is any dough whose surface has becomes pale like the face of a person whose hair stands on end due to fear.
גְּמָ׳ תָּנוּ רַבָּנַן: אֵיזֶהוּ שִׂיאוּר? כׇּל שֶׁהִכְסִיפוּ פָּנָיו כְּאָדָם שֶׁעָמְדוּ שַׂעֲרוֹתָיו. סִידּוּק — כְּקַרְנֵי חֲגָבִים, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים: אֵיזֶהוּ שִׂיאוּר? כְּקַרְנֵי חֲגָבִים. סִידּוּק — שֶׁנִּתְעָרְבוּ סְדָקִין זֶה בָּזֶה. וְזֶה וָזֶה — הָאוֹכְלוֹ חַיָּיב כָּרֵת. GEMARA: The Sages taught: What is siur? It is any dough whose surface has become pale like the face of a person whose hair stands on end due to fear. Cracking is considered to have occurred when cracks like the antennae of locusts appear. This is the statement of Rabbi Meir. And the Rabbis say: What is siur? It is when the dough forms cracks like the antennae of locusts, and cracking is when the cracks intermingle. And one who intentionally eats either this or that is liable to receive karet.
וְהָאֲנַן תְּנַן: שִׂיאוּר יִשָּׂרֵף, וְהָאוֹכְלוֹ פָּטוּר, דִּבְרֵי רַבִּי יְהוּדָה. אֵימָא: לְרַבִּי מֵאִיר, זֶה וָזֶה הָאוֹכְלוֹ חַיָּיב כָּרֵת. The Gemara asks: But didn’t we learn in the mishna that siur must be burned but that one who eats it is exempt from karet; this is the statement of Rabbi Yehuda. The opinion attributed to the Rabbis in the baraita appears to be the same as that which is attributed to Rabbi Yehuda in the mishna, but according to Rabbi Yehuda, one who eats siur is exempt from karet. The Gemara answers: Say that the baraita should be understood in the following manner: According to the opinion of Rabbi Meir, whose opinion was mentioned previously, one who intentionally eats either this or that is liable to receive karet, whereas according to the Rabbis he is exempt.
אָמַר רָבָא: מַאי טַעְמָא דְּרַבִּי מֵאִיר — אֵין לָךְ כׇּל סֶדֶק וָסֶדֶק מִלְּמַעְלָה שֶׁאֵין לוֹ כַּמָּה סְדָקִים מִלְּמַטָּה. Rava said: What is the reason for the opinion of Rabbi Meir? It is that there is no crack above that does not have several cracks below. Therefore, even if only one small crack appears on the surface, it is a sign that the inside of the dough is filled with cracks and has become leavened.