allah

Rebbi Yose in the name of Rebbi Sabbatai and Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish: For ḥallah and for washing one’s hands, he has to walk up to four mil. Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina: That is, going forward; but one does not bother him to return on his way.

How does one treat watchmen in gardens and orchards, as before them, as after them? Let us hear it from this (Mishnah Ḥallah 2:3): “A woman may sit down naked and separate her ḥallah because she can cover herself, but a man may not.” Is that woman not sitting inside her house and you say that one does not bother her? Also here, one does not bother him.

How does one treat watchmen in gardens and orchards, as before them, as after them? Let us hear it from this (Mishnah Ḥallah 2:3): “A woman may sit down naked and separate her ḥallah because she can cover herself, but a man may not.” Is that woman not sitting inside her house and you say that one does not bother her? Also here, one does not bother him.

HALAKHAH: Rebbi Benjamin ben Levi said: Rebbi Isaac and Rebbi Immi were sitting and asking: Why did they not state terumah with these? Rebbi Immi said, because of the disagreement. Rebbi Yose said, one may declare one’s entire field first fruits but one may not declare one’s entire field terumah. They objected: Look, it mentions peah, but nobody may make his entire field peah, but it was stated! Rebbi Yose said: The cutting of the first ear is compared to smoothing. Before he cut the first ear, the field was not obligated for peah. After he cut the first ear, the entire field became obligated for peah and if he then wants to declare his entire field as peah he may do so. But here, before he smoothed his grain heap, the heap was not obligated for terumah. When he wants to declare his entire heap as terumah, he may not do so since we have stated there (Ḥallah 1:9): “He who says: My whole threshing floor shall be terumah or my entire dough shall be ḥallah did not say anything unless he reserves part of it.”

HALAKHAH: Rebbi Benjamin ben Levi said: Rebbi Isaac and Rebbi Immi were sitting and asking: Why did they not state terumah with these? Rebbi Immi said, because of the disagreement. Rebbi Yose said, one may declare one’s entire field first fruits but one may not declare one’s entire field terumah. They objected: Look, it mentions peah, but nobody may make his entire field peah, but it was stated! Rebbi Yose said: The cutting of the first ear is compared to smoothing. Before he cut the first ear, the field was not obligated for peah. After he cut the first ear, the entire field became obligated for peah and if he then wants to declare his entire field as peah he may do so. But here, before he smoothed his grain heap, the heap was not obligated for terumah. When he wants to declare his entire heap as terumah, he may not do so since we have stated there (Ḥallah 1:9): “He who says: My whole threshing floor shall be terumah or my entire dough shall be ḥallah did not say anything unless he reserves part of it.”

The words of Rebbi Ḥiyya bar Abba disagree, for Rebbi Ḥiyya bar Abba said that Rebbi Yudan, son of Rebbi Simeon bar Ioḥai’s daughter, stated that Rebbi Simeon bar Ioḥai stated: Honoring father and mother is great because the Holy One, praise to Him, preferred it over His own honor. It is said (Ex. 20:12): “Honor your father and your mother,” and it is said (Prov. 3:9): “Honor the Eternal with your property.” When do you start to honor Him? When He was gracious to you! One gives gleanings, forgotten sheaves, and peah, one gives terumah, the First and Second Tithes and the tithe for the poor, ḥallah, one makes a sukkah,lulav, and shofar,tefillin and ẓiẓit, one feeds the poor and hungry and gives to drink to the thirsty. If you have the wherewhithal, you are obliged for all of these; if you have nothing, you are not obliged even for one of them. But when it comes to honoring father and mother, whether you own property or you do not own property, you must honor father and mother, even if you are a beggar at people’s doors.

HALAKHAH: And why is it stated twice? Rebbi Jonah, Rebbi Ḥiyya, Rebbi Joshua ben Levi in the name of Bar Pedaiah: One for smoothing, one for one third. Rebbi Yose said, Rebbi Abba and the colleagues. The colleagues say, one for smoothing, one for one third. Rebbi Abba explains: At Ḥallah for smoothing, at Peah for one third.

Rebbi Abba, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: A dough of Second Tithe in Jerusalem, following Rebbi Meïr, is free from ḥallah, following Rebbi Jehudah it is subject to ḥallah. Rebbi Jonah said, they said this only for Jerusalem, but not for the countryside.

Rebbi Abba, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: A dough of Second Tithe in Jerusalem, following Rebbi Meïr, is free from ḥallah, following Rebbi Jehudah it is subject to ḥallah. Rebbi Jonah said, they said this only for Jerusalem, but not for the countryside.

Rebbi Abba bar Cohen asked before Rebbi Yose: He who declares it obligated for single berries, does he also declare it obligated for ḥallah? He said to him, is that not Rebbi Jehudah? And it is our opinion that in all this practice, Rebbi Jehudah follows the House of Shammai.

MISHNAH: He who buys as seeds or animal fodder, flour for tanning, oil for lighting, or oil to rub on vessels, is free from demay. From Akhzib and further he is free from demay. Ḥallah of the am haäreẓ, food containing heave, food bought with money of the Second Tithe, and the remainders of flour sacrifices are free from demay. Sweet oil, the House of Shammai declare it obligated but the House of Hillel declare it free.

Rebbi Joḥanan said: When they decreed demay, they did not decree about these matters. Rebbi Hoshaia said, the fear of sacred things is on him and he will not give to the Cohen anything that is not in order. “Ḥallah of the am haäreẓ,” according to R. Hoshaia, the Mishnah deals with the ḥallah of an am haäreẓ. But a ḥaver who bought dough from an am haäreẓ and gave ḥallah is not covered. According to R. Joḥanan, the two cases are identical. “And food containing heave,” according to R. Hoshaia, the Mishnah deals with produce of an am haäreẓ. But if a ḥaver bought produce from an am haäreẓ and it became mixed with heave, he is not covered. According to R. Joḥanan, the two cases are identical. What is the difference between them? One seah that was lifted from among 100 seah, according to R. Joḥanan it is obligated, according to R. Hoshaia it is free.

Rebbi Joḥanan said: When they decreed demay, they did not decree about these matters. Rebbi Hoshaia said, the fear of sacred things is on him and he will not give to the Cohen anything that is not in order. “Ḥallah of the am haäreẓ,” according to R. Hoshaia, the Mishnah deals with the ḥallah of an am haäreẓ. But a ḥaver who bought dough from an am haäreẓ and gave ḥallah is not covered. According to R. Joḥanan, the two cases are identical. “And food containing heave,” according to R. Hoshaia, the Mishnah deals with produce of an am haäreẓ. But if a ḥaver bought produce from an am haäreẓ and it became mixed with heave, he is not covered. According to R. Joḥanan, the two cases are identical. What is the difference between them? One seah that was lifted from among 100 seah, according to R. Joḥanan it is obligated, according to R. Hoshaia it is free.

Rebbi Joḥanan said: When they decreed demay, they did not decree about these matters. Rebbi Hoshaia said, the fear of sacred things is on him and he will not give to the Cohen anything that is not in order. “Ḥallah of the am haäreẓ,” according to R. Hoshaia, the Mishnah deals with the ḥallah of an am haäreẓ. But a ḥaver who bought dough from an am haäreẓ and gave ḥallah is not covered. According to R. Joḥanan, the two cases are identical. “And food containing heave,” according to R. Hoshaia, the Mishnah deals with produce of an am haäreẓ. But if a ḥaver bought produce from an am haäreẓ and it became mixed with heave, he is not covered. According to R. Joḥanan, the two cases are identical. What is the difference between them? One seah that was lifted from among 100 seah, according to R. Joḥanan it is obligated, according to R. Hoshaia it is free.

MISHNAH: The sages did not obligate bakers to separate more than the heave of the tithe and ḥallah. Grocers are not permitted to sell demay. All who sell wholesale in large quantities may sell demay. The following sell wholesale in large quantities, for example grain buyers and sellers.

“Cohanim who prepare dough in purity should not be inquisitive in the courtyards of those who eat from the yield of the Sabbatical year.” Some Tannaïm stated: “They should be inquisitive.” Rebbi Phineas said, he who says that they should be inquisitive, because of their ḥallah; he who says that they should not be inquisitive, for he would save him from the simple sin and lead him to a deadly one. Ṭevel is a deadly sin, the Sabbatical year is a simple prohibition.

This is the Mishnah: He should not hand them over on the Sabbath, since we have stated there: “The House of Shammai say that one does not bring ḥallah and gifts to the Cohen on a holiday, whether they were separated the day before or on the day itself, but the House of Hillel do permit this.” The first statement implies the second, the second implies the first. The first statement implies the second; there is no difference between holiday and Sabbath. The second implies the first; that is, if they are used to. But if they are not used to, no person comes to eat his piece of bread at another’s house.

MISHNAH: He who buys from the baker, how does he tithe? He takes the heave of the tithe and ḥallah and says: One percent here on that side is tithe, the rest of the tithe is adjacent to it. That which I turned into tithe is made heave of the tithe for it and the rest is ḥallah. The Second Tithe is North (or South) of it and is redeemed by coins.

MISHNAH: He who buys from the baker, how does he tithe? He takes the heave of the tithe and ḥallah and says: One percent here on that side is tithe, the rest of the tithe is adjacent to it. That which I turned into tithe is made heave of the tithe for it and the rest is ḥallah. The Second Tithe is North (or South) of it and is redeemed by coins.

HALAKHAH: Also ḥallah? Is ḥallah due for demay? Did we not state: “Ḥallah of the unobservant and food containing heave are free from demay.” Rebbi Aḥa, Rebbi Abun bar Ḥiyya, in the name of Rebbi Yose ben Ḥanina: This is from the House of Shammai. We have stated accordingly: “Rebbi Simeon ben Jehudah says in the name of Rebbi Simeon that the House of Shammai obligate for ḥallah and the House of Hillel exempt it.” Did the House of Shammai include seed goods? But he who buys for sowing or animal feed, flour for tanning or oil for lighting, is he not free from demay? But it must be for somebody who kneads his dough with fruit juice. Did not Rebbi Yose ben Rebbi Ḥanina say that this follows Rebbi Eleazar ben Jehudah from Bartota, hence it does not follow the rabbis. But it agrees with Rebbi Joḥanan, since Rebbi Joḥanan said, one case for him who works in purity and one case for him who works in impurity. But what following Rebbi Eleazar, since Rebbi Eleazar said, in both cases if he works in purity? It must be that he is a guest. Was it not stated: “He who is trustworthy for purities is trustworthy for tithes?” Rebbi Yannai ben Rebbi Ismaël stated and said: That is, if one is his guest, but for the public he is not trustworthy unless he accepts it publicly. And here we deal with the public.

HALAKHAH: Also ḥallah? Is ḥallah due for demay? Did we not state: “Ḥallah of the unobservant and food containing heave are free from demay.” Rebbi Aḥa, Rebbi Abun bar Ḥiyya, in the name of Rebbi Yose ben Ḥanina: This is from the House of Shammai. We have stated accordingly: “Rebbi Simeon ben Jehudah says in the name of Rebbi Simeon that the House of Shammai obligate for ḥallah and the House of Hillel exempt it.” Did the House of Shammai include seed goods? But he who buys for sowing or animal feed, flour for tanning or oil for lighting, is he not free from demay? But it must be for somebody who kneads his dough with fruit juice. Did not Rebbi Yose ben Rebbi Ḥanina say that this follows Rebbi Eleazar ben Jehudah from Bartota, hence it does not follow the rabbis. But it agrees with Rebbi Joḥanan, since Rebbi Joḥanan said, one case for him who works in purity and one case for him who works in impurity. But what following Rebbi Eleazar, since Rebbi Eleazar said, in both cases if he works in purity? It must be that he is a guest. Was it not stated: “He who is trustworthy for purities is trustworthy for tithes?” Rebbi Yannai ben Rebbi Ismaël stated and said: That is, if one is his guest, but for the public he is not trustworthy unless he accepts it publicly. And here we deal with the public.

HALAKHAH: Also ḥallah? Is ḥallah due for demay? Did we not state: “Ḥallah of the unobservant and food containing heave are free from demay.” Rebbi Aḥa, Rebbi Abun bar Ḥiyya, in the name of Rebbi Yose ben Ḥanina: This is from the House of Shammai. We have stated accordingly: “Rebbi Simeon ben Jehudah says in the name of Rebbi Simeon that the House of Shammai obligate for ḥallah and the House of Hillel exempt it.” Did the House of Shammai include seed goods? But he who buys for sowing or animal feed, flour for tanning or oil for lighting, is he not free from demay? But it must be for somebody who kneads his dough with fruit juice. Did not Rebbi Yose ben Rebbi Ḥanina say that this follows Rebbi Eleazar ben Jehudah from Bartota, hence it does not follow the rabbis. But it agrees with Rebbi Joḥanan, since Rebbi Joḥanan said, one case for him who works in purity and one case for him who works in impurity. But what following Rebbi Eleazar, since Rebbi Eleazar said, in both cases if he works in purity? It must be that he is a guest. Was it not stated: “He who is trustworthy for purities is trustworthy for tithes?” Rebbi Yannai ben Rebbi Ismaël stated and said: That is, if one is his guest, but for the public he is not trustworthy unless he accepts it publicly. And here we deal with the public.

HALAKHAH: Also ḥallah? Is ḥallah due for demay? Did we not state: “Ḥallah of the unobservant and food containing heave are free from demay.” Rebbi Aḥa, Rebbi Abun bar Ḥiyya, in the name of Rebbi Yose ben Ḥanina: This is from the House of Shammai. We have stated accordingly: “Rebbi Simeon ben Jehudah says in the name of Rebbi Simeon that the House of Shammai obligate for ḥallah and the House of Hillel exempt it.” Did the House of Shammai include seed goods? But he who buys for sowing or animal feed, flour for tanning or oil for lighting, is he not free from demay? But it must be for somebody who kneads his dough with fruit juice. Did not Rebbi Yose ben Rebbi Ḥanina say that this follows Rebbi Eleazar ben Jehudah from Bartota, hence it does not follow the rabbis. But it agrees with Rebbi Joḥanan, since Rebbi Joḥanan said, one case for him who works in purity and one case for him who works in impurity. But what following Rebbi Eleazar, since Rebbi Eleazar said, in both cases if he works in purity? It must be that he is a guest. Was it not stated: “He who is trustworthy for purities is trustworthy for tithes?” Rebbi Yannai ben Rebbi Ismaël stated and said: That is, if one is his guest, but for the public he is not trustworthy unless he accepts it publicly. And here we deal with the public.

Rebbi Abin, Rebbi Shammai, in the name of Rebbi Aḥa, understood this from the following. “He who wants to separate heave and the heave of the tithe together.” As you will say there, except for that which may become sanctified as heave, here also except for that which may become sanctified as ḥallah.

We have stated ḥallah between First and Second Tithes. Rebbi Jonah in the name of Rebbi Zeïra: This means that ḥallah is not subject to “do not give too late.” Rebbi Yose in the name of Rebbi Zeïra: The Mishnah is not formulated in sequence, do we not deal with demay? Did not Rebbi Abba, son of Rebbi Ḥiyya, say in the name of Rebbi Joḥanan that the Mishnah deals with demay; hence, not with certain produce? And here we deal with demay. Rebbi Ḥiyya stated: Also for certain. On that, Rebbi Jonah in the name of Rebbi Zeïra said, this means that ḥallah is not subject to “do not give too late.” Rebbi Yose in the name of Rebbi Zeïra: The Mishnah is not formulated in sequence, should not ḥallah precede the First Tithe? Then ḥallah should be subject to tithes but not tithes to ḥallah, because everything that precedes another, the other is obligated for it. And we have stated in this respect: “He who makes dough from ṭevel, whether he takes ḥallah before heave or heave before ḥallah, what he did is done. Ḥallah should not be eaten until he take heave for it, heave should not be eaten until he separate ḥallah for it.” But why does First Tithe have precedence? Because it started at the threshing floor. But does the Second Tithe not start at the threshing floor? Rebbi Mattaniah said, it would have been logical that ḥallah should precede everything else. Why does First Heave have precedence? Because it started at the threshing floor and it is called “beginning.” Second Tithe, even though it started at the threshing floor, is not called “beginning.”

We have stated ḥallah between First and Second Tithes. Rebbi Jonah in the name of Rebbi Zeïra: This means that ḥallah is not subject to “do not give too late.” Rebbi Yose in the name of Rebbi Zeïra: The Mishnah is not formulated in sequence, do we not deal with demay? Did not Rebbi Abba, son of Rebbi Ḥiyya, say in the name of Rebbi Joḥanan that the Mishnah deals with demay; hence, not with certain produce? And here we deal with demay. Rebbi Ḥiyya stated: Also for certain. On that, Rebbi Jonah in the name of Rebbi Zeïra said, this means that ḥallah is not subject to “do not give too late.” Rebbi Yose in the name of Rebbi Zeïra: The Mishnah is not formulated in sequence, should not ḥallah precede the First Tithe? Then ḥallah should be subject to tithes but not tithes to ḥallah, because everything that precedes another, the other is obligated for it. And we have stated in this respect: “He who makes dough from ṭevel, whether he takes ḥallah before heave or heave before ḥallah, what he did is done. Ḥallah should not be eaten until he take heave for it, heave should not be eaten until he separate ḥallah for it.” But why does First Tithe have precedence? Because it started at the threshing floor. But does the Second Tithe not start at the threshing floor? Rebbi Mattaniah said, it would have been logical that ḥallah should precede everything else. Why does First Heave have precedence? Because it started at the threshing floor and it is called “beginning.” Second Tithe, even though it started at the threshing floor, is not called “beginning.”

We have stated ḥallah between First and Second Tithes. Rebbi Jonah in the name of Rebbi Zeïra: This means that ḥallah is not subject to “do not give too late.” Rebbi Yose in the name of Rebbi Zeïra: The Mishnah is not formulated in sequence, do we not deal with demay? Did not Rebbi Abba, son of Rebbi Ḥiyya, say in the name of Rebbi Joḥanan that the Mishnah deals with demay; hence, not with certain produce? And here we deal with demay. Rebbi Ḥiyya stated: Also for certain. On that, Rebbi Jonah in the name of Rebbi Zeïra said, this means that ḥallah is not subject to “do not give too late.” Rebbi Yose in the name of Rebbi Zeïra: The Mishnah is not formulated in sequence, should not ḥallah precede the First Tithe? Then ḥallah should be subject to tithes but not tithes to ḥallah, because everything that precedes another, the other is obligated for it. And we have stated in this respect: “He who makes dough from ṭevel, whether he takes ḥallah before heave or heave before ḥallah, what he did is done. Ḥallah should not be eaten until he take heave for it, heave should not be eaten until he separate ḥallah for it.” But why does First Tithe have precedence? Because it started at the threshing floor. But does the Second Tithe not start at the threshing floor? Rebbi Mattaniah said, it would have been logical that ḥallah should precede everything else. Why does First Heave have precedence? Because it started at the threshing floor and it is called “beginning.” Second Tithe, even though it started at the threshing floor, is not called “beginning.”

We have stated ḥallah between First and Second Tithes. Rebbi Jonah in the name of Rebbi Zeïra: This means that ḥallah is not subject to “do not give too late.” Rebbi Yose in the name of Rebbi Zeïra: The Mishnah is not formulated in sequence, do we not deal with demay? Did not Rebbi Abba, son of Rebbi Ḥiyya, say in the name of Rebbi Joḥanan that the Mishnah deals with demay; hence, not with certain produce? And here we deal with demay. Rebbi Ḥiyya stated: Also for certain. On that, Rebbi Jonah in the name of Rebbi Zeïra said, this means that ḥallah is not subject to “do not give too late.” Rebbi Yose in the name of Rebbi Zeïra: The Mishnah is not formulated in sequence, should not ḥallah precede the First Tithe? Then ḥallah should be subject to tithes but not tithes to ḥallah, because everything that precedes another, the other is obligated for it. And we have stated in this respect: “He who makes dough from ṭevel, whether he takes ḥallah before heave or heave before ḥallah, what he did is done. Ḥallah should not be eaten until he take heave for it, heave should not be eaten until he separate ḥallah for it.” But why does First Tithe have precedence? Because it started at the threshing floor. But does the Second Tithe not start at the threshing floor? Rebbi Mattaniah said, it would have been logical that ḥallah should precede everything else. Why does First Heave have precedence? Because it started at the threshing floor and it is called “beginning.” Second Tithe, even though it started at the threshing floor, is not called “beginning.”

We have stated ḥallah between First and Second Tithes. Rebbi Jonah in the name of Rebbi Zeïra: This means that ḥallah is not subject to “do not give too late.” Rebbi Yose in the name of Rebbi Zeïra: The Mishnah is not formulated in sequence, do we not deal with demay? Did not Rebbi Abba, son of Rebbi Ḥiyya, say in the name of Rebbi Joḥanan that the Mishnah deals with demay; hence, not with certain produce? And here we deal with demay. Rebbi Ḥiyya stated: Also for certain. On that, Rebbi Jonah in the name of Rebbi Zeïra said, this means that ḥallah is not subject to “do not give too late.” Rebbi Yose in the name of Rebbi Zeïra: The Mishnah is not formulated in sequence, should not ḥallah precede the First Tithe? Then ḥallah should be subject to tithes but not tithes to ḥallah, because everything that precedes another, the other is obligated for it. And we have stated in this respect: “He who makes dough from ṭevel, whether he takes ḥallah before heave or heave before ḥallah, what he did is done. Ḥallah should not be eaten until he take heave for it, heave should not be eaten until he separate ḥallah for it.” But why does First Tithe have precedence? Because it started at the threshing floor. But does the Second Tithe not start at the threshing floor? Rebbi Mattaniah said, it would have been logical that ḥallah should precede everything else. Why does First Heave have precedence? Because it started at the threshing floor and it is called “beginning.” Second Tithe, even though it started at the threshing floor, is not called “beginning.”

We have stated ḥallah between First and Second Tithes. Rebbi Jonah in the name of Rebbi Zeïra: This means that ḥallah is not subject to “do not give too late.” Rebbi Yose in the name of Rebbi Zeïra: The Mishnah is not formulated in sequence, do we not deal with demay? Did not Rebbi Abba, son of Rebbi Ḥiyya, say in the name of Rebbi Joḥanan that the Mishnah deals with demay; hence, not with certain produce? And here we deal with demay. Rebbi Ḥiyya stated: Also for certain. On that, Rebbi Jonah in the name of Rebbi Zeïra said, this means that ḥallah is not subject to “do not give too late.” Rebbi Yose in the name of Rebbi Zeïra: The Mishnah is not formulated in sequence, should not ḥallah precede the First Tithe? Then ḥallah should be subject to tithes but not tithes to ḥallah, because everything that precedes another, the other is obligated for it. And we have stated in this respect: “He who makes dough from ṭevel, whether he takes ḥallah before heave or heave before ḥallah, what he did is done. Ḥallah should not be eaten until he take heave for it, heave should not be eaten until he separate ḥallah for it.” But why does First Tithe have precedence? Because it started at the threshing floor. But does the Second Tithe not start at the threshing floor? Rebbi Mattaniah said, it would have been logical that ḥallah should precede everything else. Why does First Heave have precedence? Because it started at the threshing floor and it is called “beginning.” Second Tithe, even though it started at the threshing floor, is not called “beginning.”

We have stated ḥallah between First and Second Tithes. Rebbi Jonah in the name of Rebbi Zeïra: This means that ḥallah is not subject to “do not give too late.” Rebbi Yose in the name of Rebbi Zeïra: The Mishnah is not formulated in sequence, do we not deal with demay? Did not Rebbi Abba, son of Rebbi Ḥiyya, say in the name of Rebbi Joḥanan that the Mishnah deals with demay; hence, not with certain produce? And here we deal with demay. Rebbi Ḥiyya stated: Also for certain. On that, Rebbi Jonah in the name of Rebbi Zeïra said, this means that ḥallah is not subject to “do not give too late.” Rebbi Yose in the name of Rebbi Zeïra: The Mishnah is not formulated in sequence, should not ḥallah precede the First Tithe? Then ḥallah should be subject to tithes but not tithes to ḥallah, because everything that precedes another, the other is obligated for it. And we have stated in this respect: “He who makes dough from ṭevel, whether he takes ḥallah before heave or heave before ḥallah, what he did is done. Ḥallah should not be eaten until he take heave for it, heave should not be eaten until he separate ḥallah for it.” But why does First Tithe have precedence? Because it started at the threshing floor. But does the Second Tithe not start at the threshing floor? Rebbi Mattaniah said, it would have been logical that ḥallah should precede everything else. Why does First Heave have precedence? Because it started at the threshing floor and it is called “beginning.” Second Tithe, even though it started at the threshing floor, is not called “beginning.”

We have stated ḥallah between First and Second Tithes. Rebbi Jonah in the name of Rebbi Zeïra: This means that ḥallah is not subject to “do not give too late.” Rebbi Yose in the name of Rebbi Zeïra: The Mishnah is not formulated in sequence, do we not deal with demay? Did not Rebbi Abba, son of Rebbi Ḥiyya, say in the name of Rebbi Joḥanan that the Mishnah deals with demay; hence, not with certain produce? And here we deal with demay. Rebbi Ḥiyya stated: Also for certain. On that, Rebbi Jonah in the name of Rebbi Zeïra said, this means that ḥallah is not subject to “do not give too late.” Rebbi Yose in the name of Rebbi Zeïra: The Mishnah is not formulated in sequence, should not ḥallah precede the First Tithe? Then ḥallah should be subject to tithes but not tithes to ḥallah, because everything that precedes another, the other is obligated for it. And we have stated in this respect: “He who makes dough from ṭevel, whether he takes ḥallah before heave or heave before ḥallah, what he did is done. Ḥallah should not be eaten until he take heave for it, heave should not be eaten until he separate ḥallah for it.” But why does First Tithe have precedence? Because it started at the threshing floor. But does the Second Tithe not start at the threshing floor? Rebbi Mattaniah said, it would have been logical that ḥallah should precede everything else. Why does First Heave have precedence? Because it started at the threshing floor and it is called “beginning.” Second Tithe, even though it started at the threshing floor, is not called “beginning.”

We have stated ḥallah between First and Second Tithes. Rebbi Jonah in the name of Rebbi Zeïra: This means that ḥallah is not subject to “do not give too late.” Rebbi Yose in the name of Rebbi Zeïra: The Mishnah is not formulated in sequence, do we not deal with demay? Did not Rebbi Abba, son of Rebbi Ḥiyya, say in the name of Rebbi Joḥanan that the Mishnah deals with demay; hence, not with certain produce? And here we deal with demay. Rebbi Ḥiyya stated: Also for certain. On that, Rebbi Jonah in the name of Rebbi Zeïra said, this means that ḥallah is not subject to “do not give too late.” Rebbi Yose in the name of Rebbi Zeïra: The Mishnah is not formulated in sequence, should not ḥallah precede the First Tithe? Then ḥallah should be subject to tithes but not tithes to ḥallah, because everything that precedes another, the other is obligated for it. And we have stated in this respect: “He who makes dough from ṭevel, whether he takes ḥallah before heave or heave before ḥallah, what he did is done. Ḥallah should not be eaten until he take heave for it, heave should not be eaten until he separate ḥallah for it.” But why does First Tithe have precedence? Because it started at the threshing floor. But does the Second Tithe not start at the threshing floor? Rebbi Mattaniah said, it would have been logical that ḥallah should precede everything else. Why does First Heave have precedence? Because it started at the threshing floor and it is called “beginning.” Second Tithe, even though it started at the threshing floor, is not called “beginning.”

We have stated ḥallah between First and Second Tithes. Rebbi Jonah in the name of Rebbi Zeïra: This means that ḥallah is not subject to “do not give too late.” Rebbi Yose in the name of Rebbi Zeïra: The Mishnah is not formulated in sequence, do we not deal with demay? Did not Rebbi Abba, son of Rebbi Ḥiyya, say in the name of Rebbi Joḥanan that the Mishnah deals with demay; hence, not with certain produce? And here we deal with demay. Rebbi Ḥiyya stated: Also for certain. On that, Rebbi Jonah in the name of Rebbi Zeïra said, this means that ḥallah is not subject to “do not give too late.” Rebbi Yose in the name of Rebbi Zeïra: The Mishnah is not formulated in sequence, should not ḥallah precede the First Tithe? Then ḥallah should be subject to tithes but not tithes to ḥallah, because everything that precedes another, the other is obligated for it. And we have stated in this respect: “He who makes dough from ṭevel, whether he takes ḥallah before heave or heave before ḥallah, what he did is done. Ḥallah should not be eaten until he take heave for it, heave should not be eaten until he separate ḥallah for it.” But why does First Tithe have precedence? Because it started at the threshing floor. But does the Second Tithe not start at the threshing floor? Rebbi Mattaniah said, it would have been logical that ḥallah should precede everything else. Why does First Heave have precedence? Because it started at the threshing floor and it is called “beginning.” Second Tithe, even though it started at the threshing floor, is not called “beginning.”

We have stated ḥallah between First and Second Tithes. Rebbi Jonah in the name of Rebbi Zeïra: This means that ḥallah is not subject to “do not give too late.” Rebbi Yose in the name of Rebbi Zeïra: The Mishnah is not formulated in sequence, do we not deal with demay? Did not Rebbi Abba, son of Rebbi Ḥiyya, say in the name of Rebbi Joḥanan that the Mishnah deals with demay; hence, not with certain produce? And here we deal with demay. Rebbi Ḥiyya stated: Also for certain. On that, Rebbi Jonah in the name of Rebbi Zeïra said, this means that ḥallah is not subject to “do not give too late.” Rebbi Yose in the name of Rebbi Zeïra: The Mishnah is not formulated in sequence, should not ḥallah precede the First Tithe? Then ḥallah should be subject to tithes but not tithes to ḥallah, because everything that precedes another, the other is obligated for it. And we have stated in this respect: “He who makes dough from ṭevel, whether he takes ḥallah before heave or heave before ḥallah, what he did is done. Ḥallah should not be eaten until he take heave for it, heave should not be eaten until he separate ḥallah for it.” But why does First Tithe have precedence? Because it started at the threshing floor. But does the Second Tithe not start at the threshing floor? Rebbi Mattaniah said, it would have been logical that ḥallah should precede everything else. Why does First Heave have precedence? Because it started at the threshing floor and it is called “beginning.” Second Tithe, even though it started at the threshing floor, is not called “beginning.”

MISHNAH: He who wants to separate heave and heave of the tithe together takes one in thirty-three and one third and says: One percent of what is here on this side is profane and the remainder is heave for everything. The profane here on that side is tithe; the rest of the tithe is adjacent to it. That which I have declared as tithe is made heave of the tithe for it, (the rest is ḥallah,) the Second Tithe is either North or South of it and is redeemed by coins.

HALAKHAH: “ He who wants to separate heave, heave of the tithe, and ḥallah together takes for heave, heave of the tithe, and ḥallah, that is one in 20, and says: One percent of what is here on this side is profane ṭevel and another one in 48 next to it; the remainder is heave for everything. The profane which is in it and that which I made profane ṭevel is made tithe; the rest of the tithe is adjacent to it. That which I have declared as tithe is made heave of the tithe for it, the Second Tithe is North or South of it and is redeemed by coins.”

HALAKHAH: “ He who wants to separate heave, heave of the tithe, and ḥallah together takes for heave, heave of the tithe, and ḥallah, that is one in 20, and says: One percent of what is here on this side is profane ṭevel and another one in 48 next to it; the remainder is heave for everything. The profane which is in it and that which I made profane ṭevel is made tithe; the rest of the tithe is adjacent to it. That which I have declared as tithe is made heave of the tithe for it, the Second Tithe is North or South of it and is redeemed by coins.”

MISHNAH: He who buys from the baker may tithe from the warm on the cold and from the cold on the warm, even from many types, the words of Rebbi Meïr. Rebbi Jehudah forbids it; I say that the wheat of yesterday was from one source and today’s is from another. Rebbi Simeon forbids for heave of the tithe and permits for ḥallah.

“Rebbi Simeon forbids for heave of the tithe and permits for ḥallah.” Then Rebbi Jehudah forbids for ḥallah. Does it not become ṭevel at his place? But perhaps he borrows impure sour dough to make his bread-dough. Even so, does it not become ṭevel at his place? But perhaps he borrows an impure loaf to fill up his oven. If he borrows an impure loaf to fill up his oven, must he then not tithe every single loaf? That is for Rebbi Joḥanan, since Rebbi Joḥanan said, there if he works in purity, here if he works in impurity. But for Rebbi Eleazar, who says that in both cases if he works in purity? Rebbi Yudan, the father of Rebbi Mattaniah said, we refer to one who works in impurity and it becomes ṭevel at his place, and Rebbi Jehudah also agrees. We have stated accordingly: “Rebbi Jehudah and Rebbi Simeon forbid for heave of the tithe and permit for ḥallah.” Hence, Rebbi Jehudah forbids for heave of the tithe and permits for ḥallah; Rebbi Simeon forbids for heave of the tithe and permits for ḥallah. What is the difference between them? In the opinion of Rebbi Jehudah, one may not separate from today’s for yesterday’s or from yesterday’s for today’s, but one may separate from one oven batch on another oven batch. In the opinion of Rebbi Simeon, even from one oven batch on another one may not separate.

“Rebbi Simeon forbids for heave of the tithe and permits for ḥallah.” Then Rebbi Jehudah forbids for ḥallah. Does it not become ṭevel at his place? But perhaps he borrows impure sour dough to make his bread-dough. Even so, does it not become ṭevel at his place? But perhaps he borrows an impure loaf to fill up his oven. If he borrows an impure loaf to fill up his oven, must he then not tithe every single loaf? That is for Rebbi Joḥanan, since Rebbi Joḥanan said, there if he works in purity, here if he works in impurity. But for Rebbi Eleazar, who says that in both cases if he works in purity? Rebbi Yudan, the father of Rebbi Mattaniah said, we refer to one who works in impurity and it becomes ṭevel at his place, and Rebbi Jehudah also agrees. We have stated accordingly: “Rebbi Jehudah and Rebbi Simeon forbid for heave of the tithe and permit for ḥallah.” Hence, Rebbi Jehudah forbids for heave of the tithe and permits for ḥallah; Rebbi Simeon forbids for heave of the tithe and permits for ḥallah. What is the difference between them? In the opinion of Rebbi Jehudah, one may not separate from today’s for yesterday’s or from yesterday’s for today’s, but one may separate from one oven batch on another oven batch. In the opinion of Rebbi Simeon, even from one oven batch on another one may not separate.

“Rebbi Simeon forbids for heave of the tithe and permits for ḥallah.” Then Rebbi Jehudah forbids for ḥallah. Does it not become ṭevel at his place? But perhaps he borrows impure sour dough to make his bread-dough. Even so, does it not become ṭevel at his place? But perhaps he borrows an impure loaf to fill up his oven. If he borrows an impure loaf to fill up his oven, must he then not tithe every single loaf? That is for Rebbi Joḥanan, since Rebbi Joḥanan said, there if he works in purity, here if he works in impurity. But for Rebbi Eleazar, who says that in both cases if he works in purity? Rebbi Yudan, the father of Rebbi Mattaniah said, we refer to one who works in impurity and it becomes ṭevel at his place, and Rebbi Jehudah also agrees. We have stated accordingly: “Rebbi Jehudah and Rebbi Simeon forbid for heave of the tithe and permit for ḥallah.” Hence, Rebbi Jehudah forbids for heave of the tithe and permits for ḥallah; Rebbi Simeon forbids for heave of the tithe and permits for ḥallah. What is the difference between them? In the opinion of Rebbi Jehudah, one may not separate from today’s for yesterday’s or from yesterday’s for today’s, but one may separate from one oven batch on another oven batch. In the opinion of Rebbi Simeon, even from one oven batch on another one may not separate.

“Rebbi Simeon forbids for heave of the tithe and permits for ḥallah.” Then Rebbi Jehudah forbids for ḥallah. Does it not become ṭevel at his place? But perhaps he borrows impure sour dough to make his bread-dough. Even so, does it not become ṭevel at his place? But perhaps he borrows an impure loaf to fill up his oven. If he borrows an impure loaf to fill up his oven, must he then not tithe every single loaf? That is for Rebbi Joḥanan, since Rebbi Joḥanan said, there if he works in purity, here if he works in impurity. But for Rebbi Eleazar, who says that in both cases if he works in purity? Rebbi Yudan, the father of Rebbi Mattaniah said, we refer to one who works in impurity and it becomes ṭevel at his place, and Rebbi Jehudah also agrees. We have stated accordingly: “Rebbi Jehudah and Rebbi Simeon forbid for heave of the tithe and permit for ḥallah.” Hence, Rebbi Jehudah forbids for heave of the tithe and permits for ḥallah; Rebbi Simeon forbids for heave of the tithe and permits for ḥallah. What is the difference between them? In the opinion of Rebbi Jehudah, one may not separate from today’s for yesterday’s or from yesterday’s for today’s, but one may separate from one oven batch on another oven batch. In the opinion of Rebbi Simeon, even from one oven batch on another one may not separate.

“Rebbi Simeon forbids for heave of the tithe and permits for ḥallah.” Then Rebbi Jehudah forbids for ḥallah. Does it not become ṭevel at his place? But perhaps he borrows impure sour dough to make his bread-dough. Even so, does it not become ṭevel at his place? But perhaps he borrows an impure loaf to fill up his oven. If he borrows an impure loaf to fill up his oven, must he then not tithe every single loaf? That is for Rebbi Joḥanan, since Rebbi Joḥanan said, there if he works in purity, here if he works in impurity. But for Rebbi Eleazar, who says that in both cases if he works in purity? Rebbi Yudan, the father of Rebbi Mattaniah said, we refer to one who works in impurity and it becomes ṭevel at his place, and Rebbi Jehudah also agrees. We have stated accordingly: “Rebbi Jehudah and Rebbi Simeon forbid for heave of the tithe and permit for ḥallah.” Hence, Rebbi Jehudah forbids for heave of the tithe and permits for ḥallah; Rebbi Simeon forbids for heave of the tithe and permits for ḥallah. What is the difference between them? In the opinion of Rebbi Jehudah, one may not separate from today’s for yesterday’s or from yesterday’s for today’s, but one may separate from one oven batch on another oven batch. In the opinion of Rebbi Simeon, even from one oven batch on another one may not separate.

Rebbi Abbahu said: There are Samaritan places permitted since the days of Joshua bin Nun and they remain permitted. Rebbi Yose inquired: If that is so, Cohanim should not worry about their ḥallah. But we see that rabbis worry! Rebbi Judah ben Pazi said, it is not because of what you said, but because it never was absolutely under government control.

Rebbi Zeïra said, once the new growth is the majority it is permitted; Rebbi Hila and Rebbi Immi both say it is forbidden. A baraita disagrees with Rebbi Hila and Rebbi Immi, as it was stated: “This is the rule Rebbi Simeon proclaimed in the name of Rebbi Joshua: For everything that may become permitted through some action, such as ṭevel, Second Tithe, donations to the Temple, and new grain, the Sages did not fix any limits, but a kind with its own is forbidden in the minutest amount, a kind with a different kind if it can be tasted. But for everything that cannot become permitted through any action, such as heave, ḥallah, and orlah, the Sages did fix as limit both a kind with itself or with a different kind if it can be tasted. They objected: but there is the Sabbatical that admits no act to permit it and the Sages did not fix a limit! He said to them, no. When you mention the Sabbatical, its produce is forbidden in the minutest amount only after it must be destroyed, but for food if it can be tasted.” What do they do with it? Rebbi Hila and Rebbi Immi explain it in mixtures, but as far as growing plants are concerned, this is more severe since Rebbi Zeïra said in the name of Rebbi Jonathan: An onion of kilaim in a vineyard, taken out of the ground and replanted, stays forbidden even if it grows enormously because growth of something forbidden cannot neutralize the prohibition. A Mishnah disagrees with Rebbi Zeïra as we have stated (Terumot 9:4): “A growth from heave is heave but the growth from its growth is profane. But the growth from ṭevel, First Tithe, aftergrowth of the Sabbatical, heave of the tithe, dema‘, and First Fruits is profane.” We have stated on this: “When is this true? If the seed disappears. But if the seed does not disappear even growth from growth is forbidden.” How does Rebbi Zeïra deal with this? He explains it that the sanctity of the Sabbatical applies when it must be destroyed, but for food once the new growth is the majority it is permitted.

MISHNAH: If somebody had Sabbatical produce when the time of removal came, he distributes food for three meals to everybody. The poor may eat after removal but not rich persons, the words of Rebbi Jehudah. Rebbi Yose says, both poor and rich persons may eat after removal. If somebody had Sabbatical produce which fell to him as inheritance or was given to him as a gift, Rebbi Eliezer says it should be given to those who eat it. But the Sages say, a sinner should not be rewarded, but it should be sold to those who eat it and the payment distributed to anybody. He who eats from Sabbatical dough of which ḥallah was not taken commits a deadly sin.

A man was suspected of [trading in] Sabbatical [produce]. He said to his wife, take ḥallah. She said to him, that man is suspected of Sabbatical [trading], and you say, take ḥallah? He said to her, ḥallah is [an obligation] from the Torah, the Sabbatical is from Rabban Gamliel and his colleagues.

A man was suspected of [trading in] Sabbatical [produce]. He said to his wife, take ḥallah. She said to him, that man is suspected of Sabbatical [trading], and you say, take ḥallah? He said to her, ḥallah is [an obligation] from the Torah, the Sabbatical is from Rabban Gamliel and his colleagues.

A man was suspected of [trading in] Sabbatical [produce]. He said to his wife, take ḥallah. She said to him, that man is suspected of Sabbatical [trading], and you say, take ḥallah? He said to her, ḥallah is [an obligation] from the Torah, the Sabbatical is from Rabban Gamliel and his colleagues.

Ḥizqiah said, even the profane food there should be eaten only as dry crackers because of their ḥallah. His word says that the prohibition of the outsider becomes insignificant but the prohibition of impurity does not become insignificant. The arguments of Ḥizqiah seem inverted. There, he says: How much can be in a dough that he should be able to make it in purity? Ḥizqiah said one sixth of four qab in four qab. And here he says so! Rebbi Yose said, there, when he kneaded the dough and then separated, but here when he separated and then kneaded.

It was stated: One does not use the complement of heave for payment of principal and fifth and for them one does not pay principal and fifth, it is not subject to ḥallah, and hands and the ṭevul yom do not make it unusable in the way they do not make profane unusable. Even Rebbi Simeon and Rebbi Yose agree with this.

HALAKHAH: How is this? If he ate vegetable and repaid a dried fig, a dried fig and repaid dates, a blessing should come to him. If he ate first fruits, what can he repay? If he ate grapes, he repays wine, olives he repays oil. If he ate ḥallah, may he repay with produce not yet one-third ripe since produce not yet one-third ripe is subject to ḥallah? If he ate first fruits, may he repay with what is still connected to the ground since first fruits acquire their status while connected to the ground?

HALAKHAH: How is this? If he ate vegetable and repaid a dried fig, a dried fig and repaid dates, a blessing should come to him. If he ate first fruits, what can he repay? If he ate grapes, he repays wine, olives he repays oil. If he ate ḥallah, may he repay with produce not yet one-third ripe since produce not yet one-third ripe is subject to ḥallah? If he ate first fruits, may he repay with what is still connected to the ground since first fruits acquire their status while connected to the ground?

MISHNAH: Two boxes, one of heave and one profane. A seah of heave fell into one of them and it is not known into which one; I say it fell into heave. If it is not known which [box] is heave and which one is profane, if one ate [the contents of] one of them, he is free. The [contents of] the second he treats as heave but it is subject to ḥallah, the words of Rebbi Meïr; but Rebbi Yose declares it free. If another person ate from the second [box], he is free. If he ate from both of them, he pays according to the lesser of the two. If one of them fell into profane [produce] it would not make it dema‘. The [contents of] the second he treats as heave but it is subject to ḥallah, the words of Rebbi Meïr; but Rebbi Yose declares it free. If the [contents of the] second [box] fell into another place, they would not make it dema‘. If both together fell into one place they would create dema‘ relative to the smaller one. sup>118 If he sowed [the contents of] one of them, he is free. The [contents o f ] the second he treats as heave but it is subject to ḥallah, the words of Rebbi Meir; but Rebbi Yose declares it free. If another person sowed the second one, he is free. If one person sowed [the contents of] both of them, if it is a kind whose seeds disappear, all is permitted, if they do not disappear, it is forbidden.

MISHNAH: Two boxes, one of heave and one profane. A seah of heave fell into one of them and it is not known into which one; I say it fell into heave. If it is not known which [box] is heave and which one is profane, if one ate [the contents of] one of them, he is free. The [contents of] the second he treats as heave but it is subject to ḥallah, the words of Rebbi Meïr; but Rebbi Yose declares it free. If another person ate from the second [box], he is free. If he ate from both of them, he pays according to the lesser of the two. If one of them fell into profane [produce] it would not make it dema‘. The [contents of] the second he treats as heave but it is subject to ḥallah, the words of Rebbi Meïr; but Rebbi Yose declares it free. If the [contents of the] second [box] fell into another place, they would not make it dema‘. If both together fell into one place they would create dema‘ relative to the smaller one. sup>118 If he sowed [the contents of] one of them, he is free. The [contents o f ] the second he treats as heave but it is subject to ḥallah, the words of Rebbi Meir; but Rebbi Yose declares it free. If another person sowed the second one, he is free. If one person sowed [the contents of] both of them, if it is a kind whose seeds disappear, all is permitted, if they do not disappear, it is forbidden.

MISHNAH: Two boxes, one of heave and one profane. A seah of heave fell into one of them and it is not known into which one; I say it fell into heave. If it is not known which [box] is heave and which one is profane, if one ate [the contents of] one of them, he is free. The [contents of] the second he treats as heave but it is subject to ḥallah, the words of Rebbi Meïr; but Rebbi Yose declares it free. If another person ate from the second [box], he is free. If he ate from both of them, he pays according to the lesser of the two. If one of them fell into profane [produce] it would not make it dema‘. The [contents of] the second he treats as heave but it is subject to ḥallah, the words of Rebbi Meïr; but Rebbi Yose declares it free. If the [contents of the] second [box] fell into another place, they would not make it dema‘. If both together fell into one place they would create dema‘ relative to the smaller one. sup>118 If he sowed [the contents of] one of them, he is free. The [contents o f ] the second he treats as heave but it is subject to ḥallah, the words of Rebbi Meir; but Rebbi Yose declares it free. If another person sowed the second one, he is free. If one person sowed [the contents of] both of them, if it is a kind whose seeds disappear, all is permitted, if they do not disappear, it is forbidden.

Rebbi Joḥanan said, a doubt of dema‘ is free from ḥallah but a doubt of dema‘ which is eaten as dema‘ is subject to ḥallah. Rebbi Joḥanan said, this follows Rebbi Jehudah, as we have stated there: “If they ask together, they are impure. One after the other they are pure. Rebbi Yose says, in both cases they are impure.” Where do we hold? If somebody comes to ask about himself and his friend. Rebbi Jehudah says, he says: ask about yourself and go away. But Rebbi Yose said, it is as if both of them asked together. And here it is as if both of them asked together.

Rebbi Joḥanan said, a doubt of dema‘ is free from ḥallah but a doubt of dema‘ which is eaten as dema‘ is subject to ḥallah. Rebbi Joḥanan said, this follows Rebbi Jehudah, as we have stated there: “If they ask together, they are impure. One after the other they are pure. Rebbi Yose says, in both cases they are impure.” Where do we hold? If somebody comes to ask about himself and his friend. Rebbi Jehudah says, he says: ask about yourself and go away. But Rebbi Yose said, it is as if both of them asked together. And here it is as if both of them asked together.

From where are tithes taken, from the house or from the field? Let us hear from the following: If a fellow died and in his estate was a chest full of grain, even if he filled it the same day it is supposed to be in order. Is it impossible that he should not have been of clouded mind at least for an hour? Rebbi Abun bar Ḥiyya said, explain it if he died with a clear mind. Rebbi Ḥananiah in the name of Rebbi Phineas understood it from the following: “One tenth which I shall separate in the future is given to Aqiba ben Joseph that he should distribute it to the poor.” That means, from the house. Rebbi Ḥiyya bar Abba understood it from the following: “If somebody’s produce was in a storage bin and he gave a seah to a Levite and a seah to a poor person;” that means, from the house. Rebbi Abba Mari understood it from the following: “(Deut. 26:13) ‘From the house’, that is ḥallah.” That means, from the field.

Is there a dispute between Rebbi Aqiba and the Sages even for ḥallah? What do you want from Rebbi Aqiba, since Rebbi Aqiba said, produce from outside the Land which was imported into the Land is obligated for ḥallah? If Rebbi Aqiba would hold like Rebbi Eliezer, your question would be correct.

Is there a dispute between Rebbi Aqiba and the Sages even for ḥallah? What do you want from Rebbi Aqiba, since Rebbi Aqiba said, produce from outside the Land which was imported into the Land is obligated for ḥallah? If Rebbi Aqiba would hold like Rebbi Eliezer, your question would be correct.

If somebody made a heap [of somebody’s grain] without the latter’s knowledge: Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, it is ṭevel, Rebbi Simeon ben Laqish said, it is notṭevel. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish, did we not state: “And similarly women who gave to a baker to make sour dough for them, if not one of them had the required amount it is free from ḥallah.” (But all of them had the required amount?) He said to him, because if somebody makes dough in order to distribute it, the dough is free from ḥallah. But we have stated: “A baker who made sour dough for distribution is obligated for ḥallah.” He said to him, do not answer back about a baker. For a baker, it does not depend on his opinion but on the opinions of his customers; maybe he will find a customer and it will become ṭevel immediately. He said to him, but was it not stated: “The holes of ants which were overnight near an obligated heap are obligated,” therefore, near an exempt heap they are exempt. Rebbi Jonah, Rebbi Abbahu in the name of Rebbi Joḥanan: Because of resignation. Samuel ben Abba said, only if they dragged tips of ears.

If somebody made a heap [of somebody’s grain] without the latter’s knowledge: Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, it is ṭevel, Rebbi Simeon ben Laqish said, it is notṭevel. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish, did we not state: “And similarly women who gave to a baker to make sour dough for them, if not one of them had the required amount it is free from ḥallah.” (But all of them had the required amount?) He said to him, because if somebody makes dough in order to distribute it, the dough is free from ḥallah. But we have stated: “A baker who made sour dough for distribution is obligated for ḥallah.” He said to him, do not answer back about a baker. For a baker, it does not depend on his opinion but on the opinions of his customers; maybe he will find a customer and it will become ṭevel immediately. He said to him, but was it not stated: “The holes of ants which were overnight near an obligated heap are obligated,” therefore, near an exempt heap they are exempt. Rebbi Jonah, Rebbi Abbahu in the name of Rebbi Joḥanan: Because of resignation. Samuel ben Abba said, only if they dragged tips of ears.

If somebody made a heap [of somebody’s grain] without the latter’s knowledge: Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, it is ṭevel, Rebbi Simeon ben Laqish said, it is notṭevel. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish, did we not state: “And similarly women who gave to a baker to make sour dough for them, if not one of them had the required amount it is free from ḥallah.” (But all of them had the required amount?) He said to him, because if somebody makes dough in order to distribute it, the dough is free from ḥallah. But we have stated: “A baker who made sour dough for distribution is obligated for ḥallah.” He said to him, do not answer back about a baker. For a baker, it does not depend on his opinion but on the opinions of his customers; maybe he will find a customer and it will become ṭevel immediately. He said to him, but was it not stated: “The holes of ants which were overnight near an obligated heap are obligated,” therefore, near an exempt heap they are exempt. Rebbi Jonah, Rebbi Abbahu in the name of Rebbi Joḥanan: Because of resignation. Samuel ben Abba said, only if they dragged tips of ears.

Rebbi Abba, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: A dough of Second Tithe in Jerusalem, following Rebbi Meïr, is free from ḥallah, following Rebbi Jehudah it is subject to ḥallah. Rebbi Jonah said, they said this only for Jerusalem, but not for the countryside.

Rebbi Abba, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: A dough of Second Tithe in Jerusalem, following Rebbi Meïr, is free from ḥallah, following Rebbi Jehudah it is subject to ḥallah. Rebbi Jonah said, they said this only for Jerusalem, but not for the countryside.

Rebbi Abba bar Cohen asked before Rebbi Yose: Does he who declares it obligated for single berries also declare it obligated for ḥallah? He said to him, is that not Rebbi Jehudah? And it is our opinion that in all this practice, Rebbi Jehudah follows the House of Shammai.

MISHNAH: In the afternoon of the holiday they made the declaration. How was the declaration? (Deut. 26:13) “I removed the holy produce from the house,” is Second Tithe and fourth-year growth. “I gave it to the Levite,” is the Levite’s tithe. “Also I gave it,” includes heave and heave of the tithe. “To the sojourner, the orphan, and the widow,” is the tithe of the poor. “From the house,” is ḥallah. “Following Your entire Commandment which You commanded me;” therefore, if he gave Second Tithe before the First he cannot make the declaration. “I did not transgress Your Commandments,” I did not give from one kind for another, not from the harvested on the standing or from the standing on the harvested, not from new for old or from old for new. “And I did not forget,” to praise and mention Your Name over it. (Deut. 26:14) “I did not eat from it in my deep mourning;” therefore if he ate from it in deep mourning he cannot make the declaration. “I did not remove any of it in impurity;” therefore if he separtated it in impurity he cannot make the declaration. “I did not give from it to the dead,” I did not buy from it a casket or shrouds for a dead person nor did I give it to other deep mourners. “I listened to the voice of the Eternal, my God,” I brought it to the Selected House. “I did all You commanded me,” I enjoyed and gave joy to others with it. (Deut. 26:15) “Look down from Your Holy Abode, from Heaven,” we did what You decided for us, You also do what You promised us: “Look down from Your Holy Abode, from Heaven, and bless Your people Israel” with sons and daughters, “and the land You gave us,” with dew, winds, rain and young of the domestic animals, “that You had sworn to our forefathers, a Land flowing with milk and honey” to give taste to the fruits. Because of this, they said that Israel persons and Mamzerim may make the declaration but not proselytes and freed slaves who have no part in the Land. Rebbi Meïr says, also excluding Cohanim or Levites who did not receive any part of the Land. Rebbi Yose says, they have their cities with surroundings. The High Priest Joḥanan disestablished the declaration of tithes. He also eliminated the arousers and the hitters. Up to his days the hammer was hitting in Jerusalem and in his days nobody had to ask about demay.

Rebbi Yose ben Rebbi Abun said, he must say “ḥallah for all,” “heave for all.” “To YHWH,” that is the particular Name. From where that he did not do anything until he left some [as profane]? The verse says (Num. 15:21): “Of the beginning” and not all the beginning.

MISHNAH: Five kinds are subject to ḥallah: wheat, barley, spelt, foxtail, and oats. These are subject to ḥallah and combine with one another. They are forbidden as new grain before Passover and may not be cut before the ‘omer. If they formed roots before the ‘omer, the ‘omer permits them; otherwise, they are forbidden until the next ‘omer.

MISHNAH: Five kinds are subject to ḥallah: wheat, barley, spelt, foxtail, and oats. These are subject to ḥallah and combine with one another. They are forbidden as new grain before Passover and may not be cut before the ‘omer. If they formed roots before the ‘omer, the ‘omer permits them; otherwise, they are forbidden until the next ‘omer.

HALAKHAH: “Five kinds are subject to ḥallah”, etc. It is written (Num. 15:19): “It shall be when you eat of the bread of the Land you shall lift a heave for the Eternal.” I could think that everything is subject to ḥallah; the verse says “of the bread” and not all bread. If “of the bread” and not all bread, that might be only wheat and barley. From where spelt, foxtail, and oats? The verse says (Num. 15:20,21) “the first of your dough,” this includes. Does it include everything? Rebbi Yose in the name of Rebbi Simeon: Rebbi Ismael stated this.

HALAKHAH: “Five kinds are subject to ḥallah”, etc. It is written (Num. 15:19): “It shall be when you eat of the bread of the Land you shall lift a heave for the Eternal.” I could think that everything is subject to ḥallah; the verse says “of the bread” and not all bread. If “of the bread” and not all bread, that might be only wheat and barley. From where spelt, foxtail, and oats? The verse says (Num. 15:20,21) “the first of your dough,” this includes. Does it include everything? Rebbi Yose in the name of Rebbi Simeon: Rebbi Ismael stated this.

Rebbi Jonah, Rebbi Zeïra, Rebbi Simeon ben Laqish in the name of Rebbi Ismael. Rebbi Mana said, I went to Caesarea and heard Rebbi Aḥava ben Rebbi Zeïra, but my father said it in the name of Rebbi Ismael: “Bread” is mentioned for Passover and “bread” is mentioned for ḥallah. Since bread mentioned in a discussion of Passover is something that can be either maẓẓah or leavened, bread mentioned for ḥallah must be something that can be either maẓẓah or leavened. They checked and found that only the five kinds can be either maẓẓah or leavened; all others cannot be maẓẓah or leavened but would spoil.

Rebbi Jonah, Rebbi Zeïra, Rebbi Simeon ben Laqish in the name of Rebbi Ismael. Rebbi Mana said, I went to Caesarea and heard Rebbi Aḥava ben Rebbi Zeïra, but my father said it in the name of Rebbi Ismael: “Bread” is mentioned for Passover and “bread” is mentioned for ḥallah. Since bread mentioned in a discussion of Passover is something that can be either maẓẓah or leavened, bread mentioned for ḥallah must be something that can be either maẓẓah or leavened. They checked and found that only the five kinds can be either maẓẓah or leavened; all others cannot be maẓẓah or leavened but would spoil.

It was stated: “Rebbi Joḥanan ben Nuri said, qeramit is obligated for ḥallah.” Rebbi Joḥanan ben Nuri said, it can be either maẓẓah or leavened, but the rabbis say, it cannot be either maẓẓah or leavened. Let them check! They disagree about the outcome of the checking. Rebbi Joḥanan ben Nuri said, they checked and found it can be either maẓẓah or leavened, but the rabbis say, they checked and did not find that it can be either maẓẓah or leavened.

Rebbi Jeremiah asked before Rebbi Zeïra: One mixed four qab separately and made them leavened, and another four qab separately and mixed them. Then at the moment of their obligation for ḥallah can they become maẓẓah or leavened? [He said to him, its kind becomes maẓẓah or leavened.] Rebbi Jonah parallels Rebbi Jeremiah, Rebbi Yose parallels Rebbi Zeïra. Rebbi Jonah parallels Rebbi Jeremiah, just as Rebbi Jeremiah says, only if it is called bread, so Rebbi Jonah says, only if it is called bread. Rebbi Yose parallels Rebbi Zeïra, just as Rebbi Zeïra said only if its kind is called bread, so Rebbi Yose said only if its kind is called bread. Rebbi Yose parallels Rebbi Hila even though he disagrees with him.

Can they whip because of their ḥallah as a biblical law? Rebbi Jonah in the name of Samuel, Rebbi Yose, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: one cannot whip because of their ḥallah as a biblical law. Rebbi Jacob bar Aḥa said, Rebbi Simeon ben Laqish stays with his opinion, as they differed: If somebody ground and mixed piggul and leftover [sacrificial meat], Rebbi Joḥanan said they do not cancel one another, but Rebbi Simeon ben Laqish said they do cancel one another. Rebbi Yose said, the cases are not similar. There, one says this is forbidden and that is forbidden. But here, two kinds are more than the third and cancel it; they cancelled it before it became forbidden. If one made five doughs from five different kinds and then mixed them, if Rebbi Simeon ben Laqish would say that one cannot whip because of their ḥallah as a biblical law, then the argument would be correct.

Can they whip because of their ḥallah as a biblical law? Rebbi Jonah in the name of Samuel, Rebbi Yose, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: one cannot whip because of their ḥallah as a biblical law. Rebbi Jacob bar Aḥa said, Rebbi Simeon ben Laqish stays with his opinion, as they differed: If somebody ground and mixed piggul and leftover [sacrificial meat], Rebbi Joḥanan said they do not cancel one another, but Rebbi Simeon ben Laqish said they do cancel one another. Rebbi Yose said, the cases are not similar. There, one says this is forbidden and that is forbidden. But here, two kinds are more than the third and cancel it; they cancelled it before it became forbidden. If one made five doughs from five different kinds and then mixed them, if Rebbi Simeon ben Laqish would say that one cannot whip because of their ḥallah as a biblical law, then the argument would be correct.

Can they whip because of their ḥallah as a biblical law? Rebbi Jonah in the name of Samuel, Rebbi Yose, Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: one cannot whip because of their ḥallah as a biblical law. Rebbi Jacob bar Aḥa said, Rebbi Simeon ben Laqish stays with his opinion, as they differed: If somebody ground and mixed piggul and leftover [sacrificial meat], Rebbi Joḥanan said they do not cancel one another, but Rebbi Simeon ben Laqish said they do cancel one another. Rebbi Yose said, the cases are not similar. There, one says this is forbidden and that is forbidden. But here, two kinds are more than the third and cancel it; they cancelled it before it became forbidden. If one made five doughs from five different kinds and then mixed them, if Rebbi Simeon ben Laqish would say that one cannot whip because of their ḥallah as a biblical law, then the argument would be correct.

MISHNAH: If somebody eats the volume of an olive of maẓẓah from them on Passover, he did his duty, the volume of an olive of leavened [bread], he is subject to being cut off. If one of them is mixed with other kinds one transgresses on Passover. He who takes a vow not to use bread or produce is forbidden them, the words of Rebbi Meïr; but the Sages say, he who takes a vow not to use flour is only forbidden these. They are subject to ḥallah and tithes.

HALAKHAH: Rebbi Jacob bar Zavdi said, this means that one whips because of their ḥallah as a word of the Torah. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba, explain it if it contains the volume of an olive of any one of them. Rebbi Yose said, you might even say one volume of an olive of all of them. It is different since the category of “leavened” applies to all of them. The argument of Rebbi Yose seems inverted. There, he says two kinds are more than the third and cancel it; here, he says so! Rebbi Yose ben Rebbi Abun said, so is the Mishnah: “Either the volume of an olive from this one or from another.”

MISHNAH: The following are subject to ḥallah but exempt from tithes: Gleanings, forgotten sheaves, and peah, as well as abandoned property, First tithe of which its heave had been taken, second tithe and dedicated [grain] that were redeemed, the excess of the ‘omer, and grain not yet one-third ripe. Rebbi Eleazar said, grain not yet one-third ripe is exempt from ḥallah. The following are obligated for tithes but free from ḥallah: Rice, millet, poppies, sesame, legumes, and less than five quarter [qab] of grain. Bismarcks, honey cakes, roasted cakes, pancakes, and dema‘ are free from ḥallah.

MISHNAH: The following are subject to ḥallah but exempt from tithes: Gleanings, forgotten sheaves, and peah, as well as abandoned property, First tithe of which its heave had been taken, second tithe and dedicated [grain] that were redeemed, the excess of the ‘omer, and grain not yet one-third ripe. Rebbi Eleazar said, grain not yet one-third ripe is exempt from ḥallah. The following are obligated for tithes but free from ḥallah: Rice, millet, poppies, sesame, legumes, and less than five quarter [qab] of grain. Bismarcks, honey cakes, roasted cakes, pancakes, and dema‘ are free from ḥallah.

MISHNAH: The following are subject to ḥallah but exempt from tithes: Gleanings, forgotten sheaves, and peah, as well as abandoned property, First tithe of which its heave had been taken, second tithe and dedicated [grain] that were redeemed, the excess of the ‘omer, and grain not yet one-third ripe. Rebbi Eleazar said, grain not yet one-third ripe is exempt from ḥallah. The following are obligated for tithes but free from ḥallah: Rice, millet, poppies, sesame, legumes, and less than five quarter [qab] of grain. Bismarcks, honey cakes, roasted cakes, pancakes, and dema‘ are free from ḥallah.

MISHNAH: The following are subject to ḥallah but exempt from tithes: Gleanings, forgotten sheaves, and peah, as well as abandoned property, First tithe of which its heave had been taken, second tithe and dedicated [grain] that were redeemed, the excess of the ‘omer, and grain not yet one-third ripe. Rebbi Eleazar said, grain not yet one-third ripe is exempt from ḥallah. The following are obligated for tithes but free from ḥallah: Rice, millet, poppies, sesame, legumes, and less than five quarter [qab] of grain. Bismarcks, honey cakes, roasted cakes, pancakes, and dema‘ are free from ḥallah.

HALAKHAH: Rebbi Hoshaiah asked Cahana: From where that these are subject to ḥallah but exempt from tithes? He said to him, do not tell me (Num. 15:19): “you shall lift”; (v. 20) “so you shall lift.” He came back and said, from 14 [years]. Just as in the 14 years they were subject to ḥallah but exempt from tithes, so these are subject to ḥallah but exempt from tithes.

HALAKHAH: Rebbi Hoshaiah asked Cahana: From where that these are subject to ḥallah but exempt from tithes? He said to him, do not tell me (Num. 15:19): “you shall lift”; (v. 20) “so you shall lift.” He came back and said, from 14 [years]. Just as in the 14 years they were subject to ḥallah but exempt from tithes, so these are subject to ḥallah but exempt from tithes.

HALAKHAH: Rebbi Hoshaiah asked Cahana: From where that these are subject to ḥallah but exempt from tithes? He said to him, do not tell me (Num. 15:19): “you shall lift”; (v. 20) “so you shall lift.” He came back and said, from 14 [years]. Just as in the 14 years they were subject to ḥallah but exempt from tithes, so these are subject to ḥallah but exempt from tithes.

For him who holds it is obligated, if he used it as heave of the tithe for some other produce, how do you treat it? Like a heap of sheaves which became dema‘ or like a dough which became dema‘? A heap of sheaves which became dema‘ you say is obligated, a dough which became dema‘ you say is free! Rebbi Tanḥuma in the name of Rebbi Ḥuna: Concerning a heap of sheaves which became dema‘ if he transgressed and gave heave before it became obligated, is it not heave? A dough which became dema‘ if he transgressed and gave ḥallah from it before it became obligated is not ḥallah as we have stated there: “If somebody gives ḥallah from flour it is not ḥallah and will be robbery in the hand if the Cohen.”

For him who holds it is obligated, if he used it as heave of the tithe for some other produce, how do you treat it? Like a heap of sheaves which became dema‘ or like a dough which became dema‘? A heap of sheaves which became dema‘ you say is obligated, a dough which became dema‘ you say is free! Rebbi Tanḥuma in the name of Rebbi Ḥuna: Concerning a heap of sheaves which became dema‘ if he transgressed and gave heave before it became obligated, is it not heave? A dough which became dema‘ if he transgressed and gave ḥallah from it before it became obligated is not ḥallah as we have stated there: “If somebody gives ḥallah from flour it is not ḥallah and will be robbery in the hand if the Cohen.”

For him who holds it is obligated, if he used it as heave of the tithe for some other produce, how do you treat it? Like a heap of sheaves which became dema‘ or like a dough which became dema‘? A heap of sheaves which became dema‘ you say is obligated, a dough which became dema‘ you say is free! Rebbi Tanḥuma in the name of Rebbi Ḥuna: Concerning a heap of sheaves which became dema‘ if he transgressed and gave heave before it became obligated, is it not heave? A dough which became dema‘ if he transgressed and gave ḥallah from it before it became obligated is not ḥallah as we have stated there: “If somebody gives ḥallah from flour it is not ḥallah and will be robbery in the hand if the Cohen.”

For him who holds it is obligated, if he used it as heave of the tithe for some other produce, how do you treat it? Like a heap of sheaves which became dema‘ or like a dough which became dema‘? A heap of sheaves which became dema‘ you say is obligated, a dough which became dema‘ you say is free! Rebbi Tanḥuma in the name of Rebbi Ḥuna: Concerning a heap of sheaves which became dema‘ if he transgressed and gave heave before it became obligated, is it not heave? A dough which became dema‘ if he transgressed and gave ḥallah from it before it became obligated is not ḥallah as we have stated there: “If somebody gives ḥallah from flour it is not ḥallah and will be robbery in the hand if the Cohen.”

“And grain not yet one-third ripe”. What is the rabbis’ reason? “Bread” is mentioned in connection with Passover and “bread” is mentioned in connection with ḥallah. “Bread” mentioned in connection with Passover includes all that may be maẓẓah or leavened, [therefore] also “bread” mentioned in connection with ḥallah includes all that may be maẓẓah or leavened. What is Rebbi Eleazar’s reasoning? (Num. 15:20) “You shall lift it like heave from the threshing floor.” Since heave from the threshing floor is only from produce at least one-third ripe, that also is only from produce at least one-third ripe. Does Rebbi Eleazar not have “bread, bread”? It was found stated in the name of Rebbi Eleazar: It is not subject to ḥallah and nobody can use it to fulfill his duty on Passover.

“And grain not yet one-third ripe”. What is the rabbis’ reason? “Bread” is mentioned in connection with Passover and “bread” is mentioned in connection with ḥallah. “Bread” mentioned in connection with Passover includes all that may be maẓẓah or leavened, [therefore] also “bread” mentioned in connection with ḥallah includes all that may be maẓẓah or leavened. What is Rebbi Eleazar’s reasoning? (Num. 15:20) “You shall lift it like heave from the threshing floor.” Since heave from the threshing floor is only from produce at least one-third ripe, that also is only from produce at least one-third ripe. Does Rebbi Eleazar not have “bread, bread”? It was found stated in the name of Rebbi Eleazar: It is not subject to ḥallah and nobody can use it to fulfill his duty on Passover.

“And grain not yet one-third ripe”. What is the rabbis’ reason? “Bread” is mentioned in connection with Passover and “bread” is mentioned in connection with ḥallah. “Bread” mentioned in connection with Passover includes all that may be maẓẓah or leavened, [therefore] also “bread” mentioned in connection with ḥallah includes all that may be maẓẓah or leavened. What is Rebbi Eleazar’s reasoning? (Num. 15:20) “You shall lift it like heave from the threshing floor.” Since heave from the threshing floor is only from produce at least one-third ripe, that also is only from produce at least one-third ripe. Does Rebbi Eleazar not have “bread, bread”? It was found stated in the name of Rebbi Eleazar: It is not subject to ḥallah and nobody can use it to fulfill his duty on Passover.

It is obvious: For the rabbis, that “less than a third” is not dragged in concerning the matter of tithes. Rebbi Ḥiyya bar Josef asked: According to Rebbi Eleazar, is it dragged in in the matter of ḥallah like a rice dough? Samuel bar Abba asked: How does one treat old and new for ḥallah? Two fields, one one-third ripe, one less than one-third ripe, are one for ḥallah and two for tithes. One less than one-third ripe and one of grasses are two for ḥallah and one for tithes. One one-third ripe and one of grasses are two both for ḥallah and tithes.

It is obvious: For the rabbis, that “less than a third” is not dragged in concerning the matter of tithes. Rebbi Ḥiyya bar Josef asked: According to Rebbi Eleazar, is it dragged in in the matter of ḥallah like a rice dough? Samuel bar Abba asked: How does one treat old and new for ḥallah? Two fields, one one-third ripe, one less than one-third ripe, are one for ḥallah and two for tithes. One less than one-third ripe and one of grasses are two for ḥallah and one for tithes. One one-third ripe and one of grasses are two both for ḥallah and tithes.

It is obvious: For the rabbis, that “less than a third” is not dragged in concerning the matter of tithes. Rebbi Ḥiyya bar Josef asked: According to Rebbi Eleazar, is it dragged in in the matter of ḥallah like a rice dough? Samuel bar Abba asked: How does one treat old and new for ḥallah? Two fields, one one-third ripe, one less than one-third ripe, are one for ḥallah and two for tithes. One less than one-third ripe and one of grasses are two for ḥallah and one for tithes. One one-third ripe and one of grasses are two both for ḥallah and tithes.