Mesechtas Challah

(1) Five things are obligated in Challah [dough that must be set aside for the priest]: wheat, barley, spelt, oats, and rye. These are obligated in Challah, and they join with each other [to complete the minimum measurement required for Challah], and they are forbidden as Chadash [grain from the current year that one is forbidden to eat until the Omer (the special barley offering, offered the day after Passover, which permits grain harvested in the last year to be eaten) is brought] from before Passover and to be harvested before the Omer. But if they took root before the Omer, the Omer makes them permissible [to be eaten]; but if they did not, they are forbidden [to be eaten] until the next Omer.

(2) One who eats an olive's bulk of them as Matsah [unleavened bread] on Passover has fulfilled one's obligation; an olive's bulk of Chamets [leavened bread, prohibited on Passover], one is liable for Karet [to be cut off spiritually from the Jewish nation]. One who intermingles one of them with other things transgresses on Passover. One who swore off bread and crops is forbidden from them; so says Rabbi Meir. The Sages say: One who swore off wheat is only forbidden from particularly [wheat]. They are liable in Challah and Ma'aserot [tithes].

(3) The following are obligated in Challah, but are exempt from Ma'aserot: the Leket [individual stalks which fall during harvest, which must be left for the poor to glean], the Shikhecha [individual sheaves, forgotten in the field, which must be left for the poor to collect], the Pe'ah [a corner of the field that is required to be left for the poor], the Hefker [property rendered ownerless by renunciation of its former owner], the Ma'aser Rishon [the first tithe of produce, which must be given to the Levi] whose 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] was taken, and the Ma'aser Sheni [the second tithe of produce, which must be taken to Jerusalem and consumed there] and Hekdesh [property, living or inanimate, devoted by its owner for sacred purposes, by which action he ceases to be its owner] that were redeemed, the surplus of the Omer offering, and crops that have not yet yielded a third [of their produce]. Rabbi Eliezer says: crops which have not yet yielded a third [of their produce] are exempt from Challah.

(4) The following are obligated in Ma'aserot, but are exempt from Challah: Rice, and millet, and poppies, and sesames, and legumes, and [harvest that yielded] less than five fourths of grain. Sponge breads, and honey breads, and cookies, and pan loaf, and Meduma [mixture of Chulin (permitted foodstuff) and Terumah that is forbidden to non-Kohanim] dough, are all exempt from Challah.

(5) A batter whose start is spongy, and whose end is spongy, is exempt from Challah. Whose start is doughy and whose end is spongy, or whose start is spongy whose end is doughy, it is obligated in Challah. Similarly crumb loaves are obligated.

(6) Flour that was thrown into boiling water, Beit Shammai exempts [from separating Challah], but Beit Hillel obligates it. Flour that had boiling water poured on it, Beit Shammai obligates it, but Beit Hillel exempts it. Loaves for a Todah [thanksgiving offering] and crackers for a Nazirite's offering, that one made for himself are exempt; made to sell them in the marketplace, are obligated.

(7) If a baker made leaven to distribute, it is obligated in Challah. If women give the baker [flour] to make them leaven from, and if there isn't any the minimum quantity [for Challah] belonging to any one of them, it is exempt from Challah.

(8) Dough for dogs, as long as shepherds would eat from it, is obligated in Challah. And one may make an Eruv [enclosure of shared space via shared food to permit carrying on Shabbat] from it. And one may enter into a a partnership [for the sake of carrying on Shabbat] with it, and one recites the blessings [before and after eating] over it, and one may invite to Zimmun [calling those who have eaten together, minimally three, to join together for the after-meal blessing] over it, and one may cook it on a Festival, and a person may use this dough to fulfill their obligation on Passover [of eating Matsah,]. If the shepherds would not eat from it, it is not obligated in Challah, one may not use it for an Eruv or enter into a partnership [for the sake of carrying on Shabbat] with it, and one does not say the blessing over it, and one does not one say the Zimmun over it, and it may not be cooked on a Festival, nor does one fulfill his obligation with it on Passover. In either case, the dough is subject to impurity.

(9) Challah and Terumah carry the death penalty [if a non-Kohen knowingly eats from them] and the one-fifth penalty [if a non- Kohen unwittingly eats from them] and they are forbidden to non-Kohanim, and they are the property of the Kohanim, and they are neutralized in 101 parts, and they require washing of the hands [before handling] and they require the setting of the sun [in order to eat them after purification] and they may not be set aside from the pure for the defiled, and they may be [only] set aside for that which is nearby, and from that which its preparation has been completed. [If one says that] "All of my threshing floor is Terumah all my dough is Challah," they have said nothing, unless they have some leftover.

(1) Produce from outside of the Land [of Israel] which came into the Land, is obligated in 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]. If it went out from here [Israel] to there [outside the Land]; Rabbi Eliezer obligates one [in Challah], while Rabbi Akiva exempts one.

(2) If earth from outside the Land came to the Land on a boat, the [produce grown from that earth] is subject to the laws of Ma'aserot [tithes] and the Sabbatical year. Rabbi Yehuda says, when is the time from which this applies? When the boat touches the ground. Dough which has been kneaded with fruit juice is obligated in Challah, and it may be eaten with unwashed hands.

(3) A woman may sit and separate her Challah [and make the blessing] while naked, since she has the ability to cover herself [by crossing her legs], but a man may not do so. One who cannot knead one's dough in purity should make it in smaller portions of separate Kabim [sing., Kav a specific unit of volume, each less than the minimum quantity obligated in Challah], rather than make the dough in a state of impurity. Rabbi Akiva says, let one defile it, and make it in a state of impurity rather than make it in separate Kabim, because just as one designates [Challah] as pure, so one designates that which is impure. S/he designates one [the impure] as Challah, and s/he designates one [the pure] as Challah, but separate Kabim quantities have no portion in the name [of Challah].

(4) If one makes the dough in separate Kabim quantities, and [subsequently,] they touch each other, they are exempt from Challah, unless they are attached together as one. Rabbi Eliezer says, though one who removes them from the oven and place them in a basket, the basket combines them relative to [the minimum quantity to be obligated in] Challah.

(5) If one separates Challah while it is flour, it is not valid Challah, and [if the Kohen takes it,] it is considered as something stolen in the Kohen's hand. The dough itself, though, is still obligated in Challah; if there is enough of a quantity of flour, it is subject to Challah and prohibited to non-Kohanim, these are the words of Rabbi Yehoshua. [The Sages] say to Rabbi Yehoshua: There was a case [where Challah was mistakenly given], and a scholar non-Kohen seized it. Rabbi Yehoshua said to them, he did too do something damaging to himself, though he helped others [who will think it is permitted].

(6) Five quarters [of a Kav] of flour are obligated in Challah. If they and their leaven, and their light bran and their coarse bran make up five quarters, they are obligated [in Challah]. If their coarse bran was removed and then was returned to them, [it is excluded from the total] and is exempt from Challah.

(7) The minimum measure of Challah is one twenty-fourth [of the dough]. If one makes dough for oneself, or if one makes a dough for his son's banquet, [then the minimum measure is] one twenty-fourth. If a baker makes [dough] to sell in the market, and if a woman makes [dough] to sell in the market, [the minimum measure is] one-forty eighth. If her dough became impure mistakenly, or accidentally, [the minimum measure] is one forty-eighth. If it was defiled on purpose, it is one twenty-fourth, so that the sinner does not profit [from his sin].

(8) Rabbi Eliezer says, Challah may be taken from pure dough on behalf of impure dough. How so? If one has pure dough and impure dough, he takes sufficient Challah from the dough whose Challah has not been taken, and he places an amount less than the [volume of an] egg in the middle, [thus connecting the two] so that he will be taking from that which is nearby, but the Sages forbade this.

(1) One may eat incidentally from the dough before it is rolled, in the case of wheat flour, or before it was mixed into a cohesive unit, in the case of barley flour. Once one has rolled wheat flour, or mixed barley flour into a cohesive dough, one who eats from it is liable for death [for eating Priestly food]. As soon as she puts in water, she should separate the Challah, provided that there is not [the minimum quantity of] five quarters of a Kav [specific unit of volume] of flour there.

(2) If her dough became Meduma [mixture of Chulin (permitted foodstuff) and Terumah (a portion of a crop given to a Kohen) that is forbidden to non-Kohanim], before she rolls it, it is exempt from Challah, as Meduma is exempt; after she rolled it, it is obligated. If there was a doubt [concerning purity] before she mixed, it may be completed while she is in a state of impurity; after she rolled it, however, it must be completed in a state of purity.

(3) If she consecrated [to the Temple] her dough before rolling it, and then redeemed it [value onto a consecrated coin], it is obligated [in Challah]. If she consecrated after rolling it, and redeemed it, it is also obligated. But if she consecrated it before rolling it, and the [Temple] treasurer finished the rolling, and then she redeemed it, [the dough is] exempt, as at the time the obligation took effect, it was exempt.

(4) Similarly, if one consecrated their produce before the point of obligation Ma'aserot [tithes] took effect, and redeems it, it is obligated in Ma'aserot; and if one redeemed after it had reached the point of obligation for Ma'aserot, it is obligated in Ma'aserot. But if one consecrated it before [the point of obligation in Ma'aserot], and the [Temple] treasurer completed it, and then the owner redeemed it, it is exempt, as at the time the obligation took effect, it was exempt.

(5) If a non-Jew gave [flour] to a Jew to make dough for him, it is exempt from Challah; If he gave it to him as a gift: if before rolling the dough, it is obligated; but if after rolling it, it is exempt. If one makes dough together with a gentile, and if the Jew's share is not [at minimum] the minimum for Challah, the dough is exempt from [taking] Challah.

(6) A convert who converted to Judaism and had dough: if the dough was made before he converted, it is exempt; after he converted, it is obligated. If he is in doubt [whether he mixed the dough before or after his conversion], it is obligated and [a non-Kohen who accidentally ate this Challah] is not obligated for paying the extra fifth [to the Kohen]. Rabbi Akiva says, it all depends on [the time of] the formation of a light crust in the oven.

(7) If one makes dough from a mixture of wheat and rice, and the dough has the taste of the grain, it is obligated in Challah, and a person may use it to fulfill one's obligation [of Matsah [unleavened bread] on Passover. But if it does not have the taste of the grain, it is not obligated in Challah, nor may a person use it to fulfill one's obligation on Passover.

(8) One who takes leaven out of dough from which Challah had not been removed and puts it into dough from which Challah had been removed: if one has a supply [of dough] from another place, one can take out [Challah] in accordance with the precise amount; but if one does not, one takes out one [portion of] Challah for the whole [dough].

(9) Similarly, if olives of [regular] harvesting that became mixed with olives [left over] for striking-off [by the poor, that are exempt from Ma'aserot], or grapes of [regular] gathering, with grapes [left over] for gleaning [by the poor]: if one has a supply from another place, one can take out [the necessary tithes] in accordance with the precise amounts. But if one does not [have a supply from another place], one takes out Terumah and Terumat Ma'aser [a tenth of the tithe given to a Levi which must, in turn, be given to a Kohen] for all of them. And as for the rest, [one takes out] Ma'aser [Rishon, the first tithe of produce, which must be given to the Levi] and Ma'aser Sheni [the second tithe of produce, which must be taken to Jerusalem and consumed there] in accordance with the precise amount.

(10) One who takes leaven from dough of wheat [flour] and puts it into dough of rice [flour]: if it has the taste of grain, it is obligated in Challah; if not, it is exempt. If so, why did they say: “Untithed produce of any amount renders food prohibited”? That is [with regard to a mixture of] a kind with its own kind, but [with regard to a mixture of a kind] not with its own kind, [rather] only when it imparts taste.

(1) 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) 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) 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) 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) 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) 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) 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) 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) 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) 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) 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.