allah

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.

What are the rules “in between”? Rebbi Jonah in the name of Rebbi Simeon ben Laqish: “In between” follows the rules of the first state. Rebbi Yose in the name of Rebbi Simeon ben Laqish: “In between” follows the rules of the final state. What means “in between”? If somebody makes dough from ṭevel, its ḥallah is obligated for heave and its heave for ḥallah. From where that ḥallah is obligated for heave? Rebbi Isaac in the name of Rebbi Samuel ben Martha in the name of Rav: (Num. 15:20) “Ḥallah you shall lift heave,” from ḥallah you shall lift heave. From where that heave is subject to ḥallah? From our difficulty to explain that verse, the one where it is written: “Beginning … you shall lift ḥallah”.

What are the rules “in between”? Rebbi Jonah in the name of Rebbi Simeon ben Laqish: “In between” follows the rules of the first state. Rebbi Yose in the name of Rebbi Simeon ben Laqish: “In between” follows the rules of the final state. What means “in between”? If somebody makes dough from ṭevel, its ḥallah is obligated for heave and its heave for ḥallah. From where that ḥallah is obligated for heave? Rebbi Isaac in the name of Rebbi Samuel ben Martha in the name of Rav: (Num. 15:20) “Ḥallah you shall lift heave,” from ḥallah you shall lift heave. From where that heave is subject to ḥallah? From our difficulty to explain that verse, the one where it is written: “Beginning … you shall lift ḥallah”.

What are the rules “in between”? Rebbi Jonah in the name of Rebbi Simeon ben Laqish: “In between” follows the rules of the first state. Rebbi Yose in the name of Rebbi Simeon ben Laqish: “In between” follows the rules of the final state. What means “in between”? If somebody makes dough from ṭevel, its ḥallah is obligated for heave and its heave for ḥallah. From where that ḥallah is obligated for heave? Rebbi Isaac in the name of Rebbi Samuel ben Martha in the name of Rav: (Num. 15:20) “Ḥallah you shall lift heave,” from ḥallah you shall lift heave. From where that heave is subject to ḥallah? From our difficulty to explain that verse, the one where it is written: “Beginning … you shall lift ḥallah”.

What are the rules “in between”? Rebbi Jonah in the name of Rebbi Simeon ben Laqish: “In between” follows the rules of the first state. Rebbi Yose in the name of Rebbi Simeon ben Laqish: “In between” follows the rules of the final state. What means “in between”? If somebody makes dough from ṭevel, its ḥallah is obligated for heave and its heave for ḥallah. From where that ḥallah is obligated for heave? Rebbi Isaac in the name of Rebbi Samuel ben Martha in the name of Rav: (Num. 15:20) “Ḥallah you shall lift heave,” from ḥallah you shall lift heave. From where that heave is subject to ḥallah? From our difficulty to explain that verse, the one where it is written: “Beginning … you shall lift ḥallah”.

What are the rules “in between”? Rebbi Jonah in the name of Rebbi Simeon ben Laqish: “In between” follows the rules of the first state. Rebbi Yose in the name of Rebbi Simeon ben Laqish: “In between” follows the rules of the final state. What means “in between”? If somebody makes dough from ṭevel, its ḥallah is obligated for heave and its heave for ḥallah. From where that ḥallah is obligated for heave? Rebbi Isaac in the name of Rebbi Samuel ben Martha in the name of Rav: (Num. 15:20) “Ḥallah you shall lift heave,” from ḥallah you shall lift heave. From where that heave is subject to ḥallah? From our difficulty to explain that verse, the one where it is written: “Beginning … you shall lift ḥallah”.

What are the rules “in between”? Rebbi Jonah in the name of Rebbi Simeon ben Laqish: “In between” follows the rules of the first state. Rebbi Yose in the name of Rebbi Simeon ben Laqish: “In between” follows the rules of the final state. What means “in between”? If somebody makes dough from ṭevel, its ḥallah is obligated for heave and its heave for ḥallah. From where that ḥallah is obligated for heave? Rebbi Isaac in the name of Rebbi Samuel ben Martha in the name of Rav: (Num. 15:20) “Ḥallah you shall lift heave,” from ḥallah you shall lift heave. From where that heave is subject to ḥallah? From our difficulty to explain that verse, the one where it is written: “Beginning … you shall lift ḥallah”.

What are the rules “in between”? Rebbi Jonah in the name of Rebbi Simeon ben Laqish: “In between” follows the rules of the first state. Rebbi Yose in the name of Rebbi Simeon ben Laqish: “In between” follows the rules of the final state. What means “in between”? If somebody makes dough from ṭevel, its ḥallah is obligated for heave and its heave for ḥallah. From where that ḥallah is obligated for heave? Rebbi Isaac in the name of Rebbi Samuel ben Martha in the name of Rav: (Num. 15:20) “Ḥallah you shall lift heave,” from ḥallah you shall lift heave. From where that heave is subject to ḥallah? From our difficulty to explain that verse, the one where it is written: “Beginning … you shall lift ḥallah”.

Rebbi Joḥanan said, tracta is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it. Rebbi Simeon ben Laqish said, tracta is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Yose said both together: Rebbi Joḥanan said, tracta is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it; Rebbi Simeon ben Laqish said, tracta is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Yose said another [statement] (Rebbi Yose): Rebbi Joḥanan said, everything under which the fire burns is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it. Rebbi Simeon ben Laqish said, anything under which the fire burns is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Joḥanan said, only in a fluid.

Rebbi Joḥanan said, tracta is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it. Rebbi Simeon ben Laqish said, tracta is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Yose said both together: Rebbi Joḥanan said, tracta is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it; Rebbi Simeon ben Laqish said, tracta is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Yose said another [statement] (Rebbi Yose): Rebbi Joḥanan said, everything under which the fire burns is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it. Rebbi Simeon ben Laqish said, anything under which the fire burns is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Joḥanan said, only in a fluid.

Rebbi Joḥanan said, tracta is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it. Rebbi Simeon ben Laqish said, tracta is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Yose said both together: Rebbi Joḥanan said, tracta is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it; Rebbi Simeon ben Laqish said, tracta is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Yose said another [statement] (Rebbi Yose): Rebbi Joḥanan said, everything under which the fire burns is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it. Rebbi Simeon ben Laqish said, anything under which the fire burns is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Joḥanan said, only in a fluid.

Rebbi Joḥanan said, tracta is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it. Rebbi Simeon ben Laqish said, tracta is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Yose said both together: Rebbi Joḥanan said, tracta is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it; Rebbi Simeon ben Laqish said, tracta is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Yose said another [statement] (Rebbi Yose): Rebbi Joḥanan said, everything under which the fire burns is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it. Rebbi Simeon ben Laqish said, anything under which the fire burns is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Joḥanan said, only in a fluid.

Rebbi Joḥanan said, tracta is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it. Rebbi Simeon ben Laqish said, tracta is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Yose said both together: Rebbi Joḥanan said, tracta is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it; Rebbi Simeon ben Laqish said, tracta is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Yose said another [statement] (Rebbi Yose): Rebbi Joḥanan said, everything under which the fire burns is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it. Rebbi Simeon ben Laqish said, anything under which the fire burns is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Joḥanan said, only in a fluid.

Rebbi Joḥanan said, tracta is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it. Rebbi Simeon ben Laqish said, tracta is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Yose said both together: Rebbi Joḥanan said, tracta is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it; Rebbi Simeon ben Laqish said, tracta is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Yose said another [statement] (Rebbi Yose): Rebbi Joḥanan said, everything under which the fire burns is subject to ḥallah, one recites for it “He Who produces bread from the earth,” and one may satisfy one’s Passover obligation with it. Rebbi Simeon ben Laqish said, anything under which the fire burns is not subject to ḥallah, one may not recite for it “He Who produces bread from the earth,” and one may not satisfy one’s Passover obligation with it. Rebbi Joḥanan said, only in a fluid.

The Mishnah disagrees with Rebbi Johanan: “Bismarcks, honey cakes, roasted cakes, pancakes, and dema‘ are free from ḥallah!” He explains it for Bismarcks made on the fire: One does not fulfill one’s obligation with Bismarcks baked by the sun; one may fulfill one’s obligation with Bismarcks baked on the fire. Does this not disagree with Rebbi Simeon ben Laqish? He explains it if the fire extends to the sides.

“Less than five quarter [qab] of grain.” Rebbi Abina said, this you said if it was less than five quarter [qab] of grain. But if it were exactly five quarters, this does not apply. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abuna, it was not said on that but on the following: Rebbi Joḥanan said, dema‘ is free from ḥallah but ḥallah is obligated for what is possible dema‘ and is eaten because of dema‘. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abuna, when has this been said? For more than five quarter [qab], but for exactly five quarters it is exempt from ḥallah.

“Less than five quarter [qab] of grain.” Rebbi Abina said, this you said if it was less than five quarter [qab] of grain. But if it were exactly five quarters, this does not apply. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abuna, it was not said on that but on the following: Rebbi Joḥanan said, dema‘ is free from ḥallah but ḥallah is obligated for what is possible dema‘ and is eaten because of dema‘. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abuna, when has this been said? For more than five quarter [qab], but for exactly five quarters it is exempt from ḥallah.

“Less than five quarter [qab] of grain.” Rebbi Abina said, this you said if it was less than five quarter [qab] of grain. But if it were exactly five quarters, this does not apply. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abuna, it was not said on that but on the following: Rebbi Joḥanan said, dema‘ is free from ḥallah but ḥallah is obligated for what is possible dema‘ and is eaten because of dema‘. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abuna, when has this been said? For more than five quarter [qab], but for exactly five quarters it is exempt from ḥallah.

MISHNAH: Dough intended for Bismarcks and made into Bismarcks is free from ḥallah. If it was started as bread dough but made into Bismarcks, or started as Bismarck dough and used as bread dough, is obligated for ḥallah. Similarly, qenubqa’ot are obligated. The House of Shammai free parboiled dough but the House of Hillel obligate it. The House of Shammai obligate dumplings but the House of Hillel free it. The loaves for a thanksgiving sacrifice and those needed by the nazir, if he made them for himself they are exempt, to sell on the market obligated.

MISHNAH: Dough intended for Bismarcks and made into Bismarcks is free from ḥallah. If it was started as bread dough but made into Bismarcks, or started as Bismarck dough and used as bread dough, is obligated for ḥallah. Similarly, qenubqa’ot are obligated. The House of Shammai free parboiled dough but the House of Hillel obligate it. The House of Shammai obligate dumplings but the House of Hillel free it. The loaves for a thanksgiving sacrifice and those needed by the nazir, if he made them for himself they are exempt, to sell on the market obligated.

HALAKHAH: A woman asked Rebbi Mana: Since I want to make iṭry in my kneading-trough, may I take from it so that it should be free from ḥallah? He said to her, why not? He went to ask his father. He said to him, it is forbidden; maybe she would change her mind to use it as bread dough.

“Similarly, qenubqa’ot are obligated”. Rebbi Joshua ben Levi said, Zwieback. Rebbi Ḥananiah ben Agul in the name of Ḥizqiah said boqrlṭa. That you should not say that because in the end it will be turned into a kind of farina it should be free from ḥallah. Rebbi Abba bar Zavda said, dough for the sick is obligated for ḥallah, that you should not say that because in the end it will be turned into a kind of farina it should be free from ḥallah.

“Similarly, qenubqa’ot are obligated”. Rebbi Joshua ben Levi said, Zwieback. Rebbi Ḥananiah ben Agul in the name of Ḥizqiah said boqrlṭa. That you should not say that because in the end it will be turned into a kind of farina it should be free from ḥallah. Rebbi Abba bar Zavda said, dough for the sick is obligated for ḥallah, that you should not say that because in the end it will be turned into a kind of farina it should be free from ḥallah.

“Similarly, qenubqa’ot are obligated”. Rebbi Joshua ben Levi said, Zwieback. Rebbi Ḥananiah ben Agul in the name of Ḥizqiah said boqrlṭa. That you should not say that because in the end it will be turned into a kind of farina it should be free from ḥallah. Rebbi Abba bar Zavda said, dough for the sick is obligated for ḥallah, that you should not say that because in the end it will be turned into a kind of farina it should be free from ḥallah.

Rav said, dough for kutaḥ is subject to ḥallah. Rebbi Abun said, perhaps she will change her mind to make it white Zwieback. Rebbi Mana said, we have to announce publicly that those who make ‘abiṣin should make less than the measure since they think it is exempt but it is obligated.

What is certainly parboiled? Rebbi Zeïra said, everything the fire burns under. Rebbi Yose said, even if the fire burns under it, since he will use it as dough in the future it is obligated for ḥallah. Roasted flour which he used as flour is obligated for ḥallah. Rebbi Yose in the name of Rebbi Joḥanan: Only if he baked it.

What is certainly parboiled? Rebbi Zeïra said, everything the fire burns under. Rebbi Yose said, even if the fire burns under it, since he will use it as dough in the future it is obligated for ḥallah. Roasted flour which he used as flour is obligated for ḥallah. Rebbi Yose in the name of Rebbi Joḥanan: Only if he baked it.

MISHNAH: A baker who made sour dough for distribution is obligated for ḥallah. But women who gave to a baker that he should make sour dough for them are free from ḥallah if no individual gave a full measure. A dog biscuit, if the shepherds eat from it, is obligated for ḥallah, one may use it for eruv and participation, one may recite the blessing over it and one invites for it, it may be made on a holiday, and a person may fulfill his duty with it on Passover. If the shepherds do not eat from it, it is not obligated for ḥallah, one may not use it for eruv and participation, it may not be made on a holiday, and no person may fulfill his duty with it on Passover. In any case it can become impure in the impurity of food.

MISHNAH: A baker who made sour dough for distribution is obligated for ḥallah. But women who gave to a baker that he should make sour dough for them are free from ḥallah if no individual gave a full measure. A dog biscuit, if the shepherds eat from it, is obligated for ḥallah, one may use it for eruv and participation, one may recite the blessing over it and one invites for it, it may be made on a holiday, and a person may fulfill his duty with it on Passover. If the shepherds do not eat from it, it is not obligated for ḥallah, one may not use it for eruv and participation, it may not be made on a holiday, and no person may fulfill his duty with it on Passover. In any case it can become impure in the impurity of food.

MISHNAH: A baker who made sour dough for distribution is obligated for ḥallah. But women who gave to a baker that he should make sour dough for them are free from ḥallah if no individual gave a full measure. A dog biscuit, if the shepherds eat from it, is obligated for ḥallah, one may use it for eruv and participation, one may recite the blessing over it and one invites for it, it may be made on a holiday, and a person may fulfill his duty with it on Passover. If the shepherds do not eat from it, it is not obligated for ḥallah, one may not use it for eruv and participation, it may not be made on a holiday, and no person may fulfill his duty with it on Passover. In any case it can become impure in the impurity of food.

MISHNAH: A baker who made sour dough for distribution is obligated for ḥallah. But women who gave to a baker that he should make sour dough for them are free from ḥallah if no individual gave a full measure. A dog biscuit, if the shepherds eat from it, is obligated for ḥallah, one may use it for eruv and participation, one may recite the blessing over it and one invites for it, it may be made on a holiday, and a person may fulfill his duty with it on Passover. If the shepherds do not eat from it, it is not obligated for ḥallah, one may not use it for eruv and participation, it may not be made on a holiday, and no person may fulfill his duty with it on Passover. In any case it can become impure in the impurity of food.

HALAKHAH: 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 not ṭevel. 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 none of them had the required amount it is free from ḥallah.” (But what if all of them had the required amount?) He said to him, because if somebody makes dough in order to distribute it, the dough is exempt 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 will make bread dough for him. 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 said, Rebbi Yose, Rebbi Abbahu in the name of Rebbi Joḥanan: Because of resignation. Samuel ben Abba said, only [if they dragged tips of] ears.

HALAKHAH: 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 not ṭevel. 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 none of them had the required amount it is free from ḥallah.” (But what if all of them had the required amount?) He said to him, because if somebody makes dough in order to distribute it, the dough is exempt 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 will make bread dough for him. 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 said, Rebbi Yose, Rebbi Abbahu in the name of Rebbi Joḥanan: Because of resignation. Samuel ben Abba said, only [if they dragged tips of] ears.

HALAKHAH: 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 not ṭevel. 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 none of them had the required amount it is free from ḥallah.” (But what if all of them had the required amount?) He said to him, because if somebody makes dough in order to distribute it, the dough is exempt 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 will make bread dough for him. 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 said, Rebbi Yose, Rebbi Abbahu in the name of Rebbi Joḥanan: Because of resignation. Samuel ben Abba said, only [if they dragged tips of] ears.

MISHNAH: Ḥallah and heave. About them one is liable to death and a fifth, they are forbidden to laymen, are Cohen’s property, can be lifted in 101, need washing of the hands (and feet) and sundown, are not taken from pure for impure but only from what is earmarked and completed. He who says, all my threshing floor is heave or all my dough is ḥallah did not say anything unless he left out a small amount.

MISHNAH: Ḥallah and heave. About them one is liable to death and a fifth, they are forbidden to laymen, are Cohen’s property, can be lifted in 101, need washing of the hands (and feet) and sundown, are not taken from pure for impure but only from what is earmarked and completed. He who says, all my threshing floor is heave or all my dough is ḥallah did not say anything unless he left out a small amount.

HALAKHAH: Rebbi Judah bar Pazi, Rebbi Ḥanin in the name of Rebbi Samuel bar Rav Isaac, ḥallah might be profane, I would say it is permitted to wait with it. Therefore, it was necessary to say: “Ḥallah and heave. About them one is liable to death and a fifth”.

HALAKHAH: Rebbi Judah bar Pazi, Rebbi Ḥanin in the name of Rebbi Samuel bar Rav Isaac, ḥallah might be profane, I would say it is permitted to wait with it. Therefore, it was necessary to say: “Ḥallah and heave. About them one is liable to death and a fifth”.

Ten commandments does a person fulfill before he eats a piece of bread: Do not plough, do now sow, do not muzzle, gleanings, forgotten sheaves, and peah, heave, first tithe, second tithe, and ḥallah. Before Rebbi Isaac went to dinner, he spread out his ten fingers and said, I kept ten commandments.

“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: Foreign produce imported into the Land is obligated for ḥallah. If it was exported, Rebbi Eliezer declares it obligated but Rebbi Aqiba declares it free. [Growth of] earth from outside the Land which came to the Land in a ship is under the obligation of tithes and Sabbatical. Rebbi Jehudah said, when is this? When the ship touches the ground. Dough kneaded with fruit juice is subject to hallah which can be eaten with unclean hands. A woman may sit down naked and separate her hallah because she can cover herself, but a man may not.

How does Rebbi Eliezer explain the reason of Rebbi Aqiba, (Num. 15:17) “To the Land into which I am bringing you?” The colleagues in the name of Rebbi Eleazar, Rebbi Abba in the name of Rebbi Eleazar, Rebbi Hila in the name of Rebbi Simeon ben Laqish: So did Rebbi Aqiba object to Rebbi Eliezer: Do you not agree that when Israel entered the Land and found there coarse and fine flour that this was subject to ḥallah? Did it not grow while exempt? He accepted that. Rebbi Yose said, I am wondering how could Rebbi Aqiba object to Rebbi Eliezer and how could the latter accept it? There, before they entered they had inherited it retroactively, as Rebbi Huna said in the name of Rebbi Samuel ben Naḥman: It is not written “to your posterity I shall give” but (Gen. 15:18): “to your posterity I gave”, I already gave it.

The rabbis of Caesarea in the name of Rebbi Ḥanina: The disagreement: (Deut. 11:24) “Any place your foot will tread on shall be yours,” the general statement contains only the detail, and following Rebbi Jehudah. They object to Rebbi Jehudah: If this is about the boundaries of the Land of Israel, is there not written: (Jos. 1:4) “From the prairie and this Lebanon up to the great river, the Euphrates, all the land of the Hittites and to the great ocean at sunset shall be your borders.” If it cannot deal with the border regions of the Land of Israel, consider it for the border regions outside the Land. Then, what David was conquering in Aram of the rivers and Aram Ẓova should be subject to ḥallah! There is a difference, because David was neglecting the border regions of the Land of Israel and conquering the border regions outside the Land.

: Rebbi Yose ben Rebbi Ḥanina said, this is the opinion of Rebbi Eleazar ben Jehudah from Birtota, as we have stated there: “Rebbi Eleazar ben Jehudah from Birtota says in the name of Rebbi Joshua, he made everything unusable. But Rebbi Aqiba says in the latter’s name, he made unusable only the place where he touched.” Rebbi Simeon ben Laqish said, when do they disagree? When it was prepared for impurity and after that was kneaded, when fruit juices clearly do prepare. But if it was kneaded and after that only prepared, fruit juices are not clear to prepare. Rebbi Ḥiyya in the name of Rebbi Joḥanan: It is everybody’s opinion. Even though Rebbi Aqiba says there that fruit juices have no clear connection with impurity, he agrees here that fruit juices are clearly for ḥallah.

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: Nothing is clear except the seven fluids. Rebbi Yose asked: Was this said for ḥallah or for impurity? If you say for ḥallah, so much more for impurity. If you say for impurity, then not for ḥallah. It is obvious for Rebbi Jonah that it had been said for ḥallah, so much more for impurity. Rebbi Jonah sticks to his opinion, for Rebbi Jonah stated from Rebbi Simeon ben Ioḥai; Rebbi Joshua ben Levi stated in Rebbi Simeon ben Ioḥai’s name, as Rebbi Simeon ben Ioḥai stated: Rebbi Ṭarphon said, it is stated here ḥallah, and it is stated there, a ḥallah of oil cake. Since the ḥallah mentioned there is prepared with oil, so the ḥallah prepared here must be prepared with oil. And oil is one of the seven fluids.

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: Nothing is clear except the seven fluids. Rebbi Yose asked: Was this said for ḥallah or for impurity? If you say for ḥallah, so much more for impurity. If you say for impurity, then not for ḥallah. It is obvious for Rebbi Jonah that it had been said for ḥallah, so much more for impurity. Rebbi Jonah sticks to his opinion, for Rebbi Jonah stated from Rebbi Simeon ben Ioḥai; Rebbi Joshua ben Levi stated in Rebbi Simeon ben Ioḥai’s name, as Rebbi Simeon ben Ioḥai stated: Rebbi Ṭarphon said, it is stated here ḥallah, and it is stated there, a ḥallah of oil cake. Since the ḥallah mentioned there is prepared with oil, so the ḥallah prepared here must be prepared with oil. And oil is one of the seven fluids.

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: Nothing is clear except the seven fluids. Rebbi Yose asked: Was this said for ḥallah or for impurity? If you say for ḥallah, so much more for impurity. If you say for impurity, then not for ḥallah. It is obvious for Rebbi Jonah that it had been said for ḥallah, so much more for impurity. Rebbi Jonah sticks to his opinion, for Rebbi Jonah stated from Rebbi Simeon ben Ioḥai; Rebbi Joshua ben Levi stated in Rebbi Simeon ben Ioḥai’s name, as Rebbi Simeon ben Ioḥai stated: Rebbi Ṭarphon said, it is stated here ḥallah, and it is stated there, a ḥallah of oil cake. Since the ḥallah mentioned there is prepared with oil, so the ḥallah prepared here must be prepared with oil. And oil is one of the seven fluids.

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: Nothing is clear except the seven fluids. Rebbi Yose asked: Was this said for ḥallah or for impurity? If you say for ḥallah, so much more for impurity. If you say for impurity, then not for ḥallah. It is obvious for Rebbi Jonah that it had been said for ḥallah, so much more for impurity. Rebbi Jonah sticks to his opinion, for Rebbi Jonah stated from Rebbi Simeon ben Ioḥai; Rebbi Joshua ben Levi stated in Rebbi Simeon ben Ioḥai’s name, as Rebbi Simeon ben Ioḥai stated: Rebbi Ṭarphon said, it is stated here ḥallah, and it is stated there, a ḥallah of oil cake. Since the ḥallah mentioned there is prepared with oil, so the ḥallah prepared here must be prepared with oil. And oil is one of the seven fluids.

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: Nothing is clear except the seven fluids. Rebbi Yose asked: Was this said for ḥallah or for impurity? If you say for ḥallah, so much more for impurity. If you say for impurity, then not for ḥallah. It is obvious for Rebbi Jonah that it had been said for ḥallah, so much more for impurity. Rebbi Jonah sticks to his opinion, for Rebbi Jonah stated from Rebbi Simeon ben Ioḥai; Rebbi Joshua ben Levi stated in Rebbi Simeon ben Ioḥai’s name, as Rebbi Simeon ben Ioḥai stated: Rebbi Ṭarphon said, it is stated here ḥallah, and it is stated there, a ḥallah of oil cake. Since the ḥallah mentioned there is prepared with oil, so the ḥallah prepared here must be prepared with oil. And oil is one of the seven fluids.

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: Nothing is clear except the seven fluids. Rebbi Yose asked: Was this said for ḥallah or for impurity? If you say for ḥallah, so much more for impurity. If you say for impurity, then not for ḥallah. It is obvious for Rebbi Jonah that it had been said for ḥallah, so much more for impurity. Rebbi Jonah sticks to his opinion, for Rebbi Jonah stated from Rebbi Simeon ben Ioḥai; Rebbi Joshua ben Levi stated in Rebbi Simeon ben Ioḥai’s name, as Rebbi Simeon ben Ioḥai stated: Rebbi Ṭarphon said, it is stated here ḥallah, and it is stated there, a ḥallah of oil cake. Since the ḥallah mentioned there is prepared with oil, so the ḥallah prepared here must be prepared with oil. And oil is one of the seven fluids.

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: Nothing is clear except the seven fluids. Rebbi Yose asked: Was this said for ḥallah or for impurity? If you say for ḥallah, so much more for impurity. If you say for impurity, then not for ḥallah. It is obvious for Rebbi Jonah that it had been said for ḥallah, so much more for impurity. Rebbi Jonah sticks to his opinion, for Rebbi Jonah stated from Rebbi Simeon ben Ioḥai; Rebbi Joshua ben Levi stated in Rebbi Simeon ben Ioḥai’s name, as Rebbi Simeon ben Ioḥai stated: Rebbi Ṭarphon said, it is stated here ḥallah, and it is stated there, a ḥallah of oil cake. Since the ḥallah mentioned there is prepared with oil, so the ḥallah prepared here must be prepared with oil. And oil is one of the seven fluids.

Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: Nothing is clear except the seven fluids. Rebbi Yose asked: Was this said for ḥallah or for impurity? If you say for ḥallah, so much more for impurity. If you say for impurity, then not for ḥallah. It is obvious for Rebbi Jonah that it had been said for ḥallah, so much more for impurity. Rebbi Jonah sticks to his opinion, for Rebbi Jonah stated from Rebbi Simeon ben Ioḥai; Rebbi Joshua ben Levi stated in Rebbi Simeon ben Ioḥai’s name, as Rebbi Simeon ben Ioḥai stated: Rebbi Ṭarphon said, it is stated here ḥallah, and it is stated there, a ḥallah of oil cake. Since the ḥallah mentioned there is prepared with oil, so the ḥallah prepared here must be prepared with oil. And oil is one of the seven fluids.

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” 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” Is that woman not sitting inside her house and you say that one does not bother her? Also here, one does not bother him.

MISHNAH: If somebody cannot make his dough in purity he should make single qabim and not make it in impurity. Rebbi Aqiba says, he should make it in impurity and not make it single qabim, since just as he names the pure one, he names the impure. But single qabim have no named hallah.If somebody makes his dough single qabim and they are touching one another, they are free from ḥallah unless they are biting. Rebbi Eliezer says, also if one takes them out of the oven and puts them in a basket, the basket combines them together

The arguments of Rebbi Aqiba are switched. There, he says one takes ḥallah from a qab, and here he says so? There after the fact, here before the fact.

MISHNAH: If somebody gives ḥallah from flour it is not ḥallah and will be robbery in the hand if the Cohen. The dough itself is subject to ḥallah; the flour, if it is a full measure, is obligated for ḥallah and forbidden to laymen, the words of Rebbi Joshua. They said to him, it happened that a layman rabbi grabbed it. He said to them, he destroyed himself and put others in order. Five quarters of coarse flour are obligated for ḥallah; including hulls and bran it is obligated by five quarters. If the bran was sifted out and later returned, it is free. The rate of ḥallah is one in 24. If somebody makes dough for himself or his son’s wedding feast, one in 24. A baker who makes to sell on the market, and also a woman who makes to sell on the market, one in 48. If the dough became impure by error or accident, one in 48. If it became impure intentionally, one in 24 so the sinner should not be rewarded. Rebbi Eliezer says, it may be taken from pure for impure. How is this? With pure and impure dough, he takes the amount needed for ḥallah from dough from which ḥallah was not yet taken and gives less than the volume of an egg in the middle so he should take from the earmarked. But the Sages forbid it.

MISHNAH: If somebody gives ḥallah from flour it is not ḥallah and will be robbery in the hand if the Cohen. The dough itself is subject to ḥallah; the flour, if it is a full measure, is obligated for ḥallah and forbidden to laymen, the words of Rebbi Joshua. They said to him, it happened that a layman rabbi grabbed it. He said to them, he destroyed himself and put others in order. Five quarters of coarse flour are obligated for ḥallah; including hulls and bran it is obligated by five quarters. If the bran was sifted out and later returned, it is free. The rate of ḥallah is one in 24. If somebody makes dough for himself or his son’s wedding feast, one in 24. A baker who makes to sell on the market, and also a woman who makes to sell on the market, one in 48. If the dough became impure by error or accident, one in 48. If it became impure intentionally, one in 24 so the sinner should not be rewarded. Rebbi Eliezer says, it may be taken from pure for impure. How is this? With pure and impure dough, he takes the amount needed for ḥallah from dough from which ḥallah was not yet taken and gives less than the volume of an egg in the middle so he should take from the earmarked. But the Sages forbid it.

MISHNAH: If somebody gives ḥallah from flour it is not ḥallah and will be robbery in the hand if the Cohen. The dough itself is subject to ḥallah; the flour, if it is a full measure, is obligated for ḥallah and forbidden to laymen, the words of Rebbi Joshua. They said to him, it happened that a layman rabbi grabbed it. He said to them, he destroyed himself and put others in order. Five quarters of coarse flour are obligated for ḥallah; including hulls and bran it is obligated by five quarters. If the bran was sifted out and later returned, it is free. The rate of ḥallah is one in 24. If somebody makes dough for himself or his son’s wedding feast, one in 24. A baker who makes to sell on the market, and also a woman who makes to sell on the market, one in 48. If the dough became impure by error or accident, one in 48. If it became impure intentionally, one in 24 so the sinner should not be rewarded. Rebbi Eliezer says, it may be taken from pure for impure. How is this? With pure and impure dough, he takes the amount needed for ḥallah from dough from which ḥallah was not yet taken and gives less than the volume of an egg in the middle so he should take from the earmarked. But the Sages forbid it.

MISHNAH: If somebody gives ḥallah from flour it is not ḥallah and will be robbery in the hand if the Cohen. The dough itself is subject to ḥallah; the flour, if it is a full measure, is obligated for ḥallah and forbidden to laymen, the words of Rebbi Joshua. They said to him, it happened that a layman rabbi grabbed it. He said to them, he destroyed himself and put others in order. Five quarters of coarse flour are obligated for ḥallah; including hulls and bran it is obligated by five quarters. If the bran was sifted out and later returned, it is free. The rate of ḥallah is one in 24. If somebody makes dough for himself or his son’s wedding feast, one in 24. A baker who makes to sell on the market, and also a woman who makes to sell on the market, one in 48. If the dough became impure by error or accident, one in 48. If it became impure intentionally, one in 24 so the sinner should not be rewarded. Rebbi Eliezer says, it may be taken from pure for impure. How is this? With pure and impure dough, he takes the amount needed for ḥallah from dough from which ḥallah was not yet taken and gives less than the volume of an egg in the middle so he should take from the earmarked. But the Sages forbid it.

MISHNAH: If somebody gives ḥallah from flour it is not ḥallah and will be robbery in the hand if the Cohen. The dough itself is subject to ḥallah; the flour, if it is a full measure, is obligated for ḥallah and forbidden to laymen, the words of Rebbi Joshua. They said to him, it happened that a layman rabbi grabbed it. He said to them, he destroyed himself and put others in order. Five quarters of coarse flour are obligated for ḥallah; including hulls and bran it is obligated by five quarters. If the bran was sifted out and later returned, it is free. The rate of ḥallah is one in 24. If somebody makes dough for himself or his son’s wedding feast, one in 24. A baker who makes to sell on the market, and also a woman who makes to sell on the market, one in 48. If the dough became impure by error or accident, one in 48. If it became impure intentionally, one in 24 so the sinner should not be rewarded. Rebbi Eliezer says, it may be taken from pure for impure. How is this? With pure and impure dough, he takes the amount needed for ḥallah from dough from which ḥallah was not yet taken and gives less than the volume of an egg in the middle so he should take from the earmarked. But the Sages forbid it.

MISHNAH: If somebody gives ḥallah from flour it is not ḥallah and will be robbery in the hand if the Cohen. The dough itself is subject to ḥallah; the flour, if it is a full measure, is obligated for ḥallah and forbidden to laymen, the words of Rebbi Joshua. They said to him, it happened that a layman rabbi grabbed it. He said to them, he destroyed himself and put others in order. Five quarters of coarse flour are obligated for ḥallah; including hulls and bran it is obligated by five quarters. If the bran was sifted out and later returned, it is free. The rate of ḥallah is one in 24. If somebody makes dough for himself or his son’s wedding feast, one in 24. A baker who makes to sell on the market, and also a woman who makes to sell on the market, one in 48. If the dough became impure by error or accident, one in 48. If it became impure intentionally, one in 24 so the sinner should not be rewarded. Rebbi Eliezer says, it may be taken from pure for impure. How is this? With pure and impure dough, he takes the amount needed for ḥallah from dough from which ḥallah was not yet taken and gives less than the volume of an egg in the middle so he should take from the earmarked. But the Sages forbid it.

MISHNAH: If somebody gives ḥallah from flour it is not ḥallah and will be robbery in the hand if the Cohen. The dough itself is subject to ḥallah; the flour, if it is a full measure, is obligated for ḥallah and forbidden to laymen, the words of Rebbi Joshua. They said to him, it happened that a layman rabbi grabbed it. He said to them, he destroyed himself and put others in order. Five quarters of coarse flour are obligated for ḥallah; including hulls and bran it is obligated by five quarters. If the bran was sifted out and later returned, it is free. The rate of ḥallah is one in 24. If somebody makes dough for himself or his son’s wedding feast, one in 24. A baker who makes to sell on the market, and also a woman who makes to sell on the market, one in 48. If the dough became impure by error or accident, one in 48. If it became impure intentionally, one in 24 so the sinner should not be rewarded. Rebbi Eliezer says, it may be taken from pure for impure. How is this? With pure and impure dough, he takes the amount needed for ḥallah from dough from which ḥallah was not yet taken and gives less than the volume of an egg in the middle so he should take from the earmarked. But the Sages forbid it.

MISHNAH: If somebody gives ḥallah from flour it is not ḥallah and will be robbery in the hand if the Cohen. The dough itself is subject to ḥallah; the flour, if it is a full measure, is obligated for ḥallah and forbidden to laymen, the words of Rebbi Joshua. They said to him, it happened that a layman rabbi grabbed it. He said to them, he destroyed himself and put others in order. Five quarters of coarse flour are obligated for ḥallah; including hulls and bran it is obligated by five quarters. If the bran was sifted out and later returned, it is free. The rate of ḥallah is one in 24. If somebody makes dough for himself or his son’s wedding feast, one in 24. A baker who makes to sell on the market, and also a woman who makes to sell on the market, one in 48. If the dough became impure by error or accident, one in 48. If it became impure intentionally, one in 24 so the sinner should not be rewarded. Rebbi Eliezer says, it may be taken from pure for impure. How is this? With pure and impure dough, he takes the amount needed for ḥallah from dough from which ḥallah was not yet taken and gives less than the volume of an egg in the middle so he should take from the earmarked. But the Sages forbid it.

Rebbi Immi in the name of Rebbi Yannai: A Tiberian qab is obligated for ḥallah. A maker of fried food asked Rebbi Joḥanan: He said, go, make four, and separate. Could he say to him, three and separate? Rebbi Zeïra said, in their places, qabim in their places are measured by quarters. Could he have said to him five minus a little bit? That there should not be any doubt of obligation of ḥallah.

Rebbi Immi in the name of Rebbi Yannai: A Tiberian qab is obligated for ḥallah. A maker of fried food asked Rebbi Joḥanan: He said, go, make four, and separate. Could he say to him, three and separate? Rebbi Zeïra said, in their places, qabim in their places are measured by quarters. Could he have said to him five minus a little bit? That there should not be any doubt of obligation of ḥallah.

Rebbi Joḥanan said, they taught the way dough is made. Rebbi Simeon ben Laqish said, it follows Rabban Simeon ben Gamliel, since Rabban Simeon ben Gamliel said it is never subject to ḥallah unless it contain the full measure of grain. The students of the elder Rebbi Ḥiyya, Bar Lolita in the name of Rebbi Joshua ben Levi, it is the opinion of everybody. Rebbi Mana said, even though my teacher Rebbi Yose did not say this, he said something equivalent: that Rebbi Joḥanan said, they taught the way dough is made. In this case, since the bran was removed and then put in again, it is not the way dough is made.

If the dough is ḥallah. But a dough of secondary [impurity] has no [invalidating] touch for ṭevel.

MISHNAH: One may eat a snack from the dough until it was rolled if wheat dough or compacted if barley dough. After it was rolled if wheat dough or compacted if barley dough, one who eats from it commits a deadly sin. After she added water she may lift its ḥallah on condition that there be five quarters of flour.

HALAKHAH: “One may eat a snack from the dough”, etc. Rebbi Ḥaggai said, they taught only as a snack, but as a meal it is forbidden since he would use a subterfuge to free it from ḥallah. Rebbi Yose said, if that were the reason, one could not infer anything since even if he takes from it two or three pieces of dough, since he will return the remainder to something not fully processed; it is permitted following what Rebbi Yose said in the name of Rebbi Zeïra, [Rebbi Jonah, Rebbi Zeïra] in the name of Rebbi Eleazar, even what is in a flask did not become ṭevel, in case it was not fully processed, since he would put it back in the end.

For all other things one goes after compacting. If one made a dough from wheat and rice, after what do you go, after rolling or after compacting? Rebbi Hoshaiah stated: ḥallah in a form, after it was rolled for wheat flour or compacted for barley flour. Rebbi Eleazar in the name of Rebbi Hoshaiah, after if was well formed. Do they differ? One is for practice, the other for study matters.

Rebbi Yose in the name of Rebbi Simeon ben Laqish: This is Rebbi Aqiba’s, as we have stated there: “If somebody took ḥallah from a single qab, Rebbi Aqiba says it is ḥallah, but the Sages say it is no ḥallah.” Rebbi Aqiba said that only for the past, maybe for the start? Here we deal with the start. Rebbi Jonah, Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish, they followed the manner of Rebbi Aqiba.

Rebbi Yose in the name of Rebbi Simeon ben Laqish: This is Rebbi Aqiba’s, as we have stated there: “If somebody took ḥallah from a single qab, Rebbi Aqiba says it is ḥallah, but the Sages say it is no ḥallah.” Rebbi Aqiba said that only for the past, maybe for the start? Here we deal with the start. Rebbi Jonah, Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish, they followed the manner of Rebbi Aqiba.

Rebbi Yose in the name of Rebbi Simeon ben Laqish: This is Rebbi Aqiba’s, as we have stated there: “If somebody took ḥallah from a single qab, Rebbi Aqiba says it is ḥallah, but the Sages say it is no ḥallah.” Rebbi Aqiba said that only for the past, maybe for the start? Here we deal with the start. Rebbi Jonah, Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish, they followed the manner of Rebbi Aqiba.

Rebbi Joḥanan said, it is everybody’s opinion since when she starts pouring the water it is (Num. 15:20) “the beginnining of your doughs,” as it was stated: Ṭevel tithe that was mixed with profane food makes it forbidden in the minutest amount. If it can be taken care of from another place, one gives in proportion. Otherwise, Rebbi Eleazar ben Arakh says he should give a name to the heave of the tithe and lift it by 101.” Rebbi Jacob from Jabul in the name of Rebbi Ḥanina: Practice follows Rebbi Eleazar ben Arakh. Rebbi Joḥanan said, what they taught the Cohanot implies that practice does not follow Rebbi Eleazar ben Arakh. What did they teach the Cohanot? “This is ḥallah for this dough, and the sour dough in it, for the flour contained in it, and for the flat bread under it. If all these are counted together the amount in my hand shall be dedicated as ḥallah except what might be impure in it.” She says, except what might be impure! Could it not be lifted by 101? Rebbi Jonah said, Rebbi Samuel from Cappadocia and one of the rabbis, one said in one case there is enough to lift, in the other case there is not enough to lift; since it would have been expected to be lifted it is as if care might be taken of it from another place.

Rebbi Joḥanan said, it is everybody’s opinion since when she starts pouring the water it is (Num. 15:20) “the beginnining of your doughs,” as it was stated: Ṭevel tithe that was mixed with profane food makes it forbidden in the minutest amount. If it can be taken care of from another place, one gives in proportion. Otherwise, Rebbi Eleazar ben Arakh says he should give a name to the heave of the tithe and lift it by 101.” Rebbi Jacob from Jabul in the name of Rebbi Ḥanina: Practice follows Rebbi Eleazar ben Arakh. Rebbi Joḥanan said, what they taught the Cohanot implies that practice does not follow Rebbi Eleazar ben Arakh. What did they teach the Cohanot? “This is ḥallah for this dough, and the sour dough in it, for the flour contained in it, and for the flat bread under it. If all these are counted together the amount in my hand shall be dedicated as ḥallah except what might be impure in it.” She says, except what might be impure! Could it not be lifted by 101? Rebbi Jonah said, Rebbi Samuel from Cappadocia and one of the rabbis, one said in one case there is enough to lift, in the other case there is not enough to lift; since it would have been expected to be lifted it is as if care might be taken of it from another place.

Rebbi Yose said, the statement is reasonable on Sabbath eves; since everybody is bringing, it is as if she separated from what is obligated for what is obligated. But on weekdays, while they instituted that ḥallah may be taken from pure for impure and not earmarked, but from what is exempt for what is obligated? Rebbi Jonah said, it is only reasonable on weekdays, but on Sabbath eve she would have to say “all, including the impure.” Why? Since [some dough] is taken before all is one mass, when all is made into one mass the former is sanctified as ḥallah. If one would say “except the impure contained in it”, it would turn out that impure ṭevel is mixed with ḥallah. If you say “all, including the impure,” it is impure profane; therefore, it is better to give from what is exempt for what is obligated to avoid impure ṭevel mixed with ḥallah. Rebbi Samuel ben Eudaimon said, does it not become dedicated retroactively? Since it is dedicated retroactively, it is as if one gave from what is obligated for the obligated.

Rebbi Yose said, the statement is reasonable on Sabbath eves; since everybody is bringing, it is as if she separated from what is obligated for what is obligated. But on weekdays, while they instituted that ḥallah may be taken from pure for impure and not earmarked, but from what is exempt for what is obligated? Rebbi Jonah said, it is only reasonable on weekdays, but on Sabbath eve she would have to say “all, including the impure.” Why? Since [some dough] is taken before all is one mass, when all is made into one mass the former is sanctified as ḥallah. If one would say “except the impure contained in it”, it would turn out that impure ṭevel is mixed with ḥallah. If you say “all, including the impure,” it is impure profane; therefore, it is better to give from what is exempt for what is obligated to avoid impure ṭevel mixed with ḥallah. Rebbi Samuel ben Eudaimon said, does it not become dedicated retroactively? Since it is dedicated retroactively, it is as if one gave from what is obligated for the obligated.

Rebbi Yose said, the statement is reasonable on Sabbath eves; since everybody is bringing, it is as if she separated from what is obligated for what is obligated. But on weekdays, while they instituted that ḥallah may be taken from pure for impure and not earmarked, but from what is exempt for what is obligated? Rebbi Jonah said, it is only reasonable on weekdays, but on Sabbath eve she would have to say “all, including the impure.” Why? Since [some dough] is taken before all is one mass, when all is made into one mass the former is sanctified as ḥallah. If one would say “except the impure contained in it”, it would turn out that impure ṭevel is mixed with ḥallah. If you say “all, including the impure,” it is impure profane; therefore, it is better to give from what is exempt for what is obligated to avoid impure ṭevel mixed with ḥallah. Rebbi Samuel ben Eudaimon said, does it not become dedicated retroactively? Since it is dedicated retroactively, it is as if one gave from what is obligated for the obligated.

Rebbi Yose said, the statement is reasonable on Sabbath eves; since everybody is bringing, it is as if she separated from what is obligated for what is obligated. But on weekdays, while they instituted that ḥallah may be taken from pure for impure and not earmarked, but from what is exempt for what is obligated? Rebbi Jonah said, it is only reasonable on weekdays, but on Sabbath eve she would have to say “all, including the impure.” Why? Since [some dough] is taken before all is one mass, when all is made into one mass the former is sanctified as ḥallah. If one would say “except the impure contained in it”, it would turn out that impure ṭevel is mixed with ḥallah. If you say “all, including the impure,” it is impure profane; therefore, it is better to give from what is exempt for what is obligated to avoid impure ṭevel mixed with ḥallah. Rebbi Samuel ben Eudaimon said, does it not become dedicated retroactively? Since it is dedicated retroactively, it is as if one gave from what is obligated for the obligated.

MISHNAH: If the dough became dema‘ before it was rolled it is exempt since dema‘ is exempt from ḥallah. If a doubt of impurity arose before it was rolled it may be processed in impurity but after it was rolled it must be processed in purity.

HALAKHAH: And why is it stated twice? Rebbi Huna, Rebbi Ḥiyya, Rebbi Joshua ben Levi in the name of Rebbi 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.

MISHNAH: A dough which a Non-Jew gave to a Jew to make is exempt from ḥallah. If he gave it as a gift before it was rolled it is obligated, after it was rolled it is free. If somebody makes dough in partnership with a Non-Jew, it is exempt from ḥallah if the Jew’s part is less than the measure. If a proselyte became Jewish while he had dough, if it was made before he became Jewish it is exempt, after he became Jewish it is obligated. In case of doubt it is obligated but one does not owe a fifth because of it. Rebbi Aqiba says, all goes after forming a crust in the oven.

MISHNAH: A dough which a Non-Jew gave to a Jew to make is exempt from ḥallah. If he gave it as a gift before it was rolled it is obligated, after it was rolled it is free. If somebody makes dough in partnership with a Non-Jew, it is exempt from ḥallah if the Jew’s part is less than the measure. If a proselyte became Jewish while he had dough, if it was made before he became Jewish it is exempt, after he became Jewish it is obligated. In case of doubt it is obligated but one does not owe a fifth because of it. Rebbi Aqiba says, all goes after forming a crust in the oven.

HALAKHAH: What is the difference between this and a dough of annona? Is the latter not obligated for ḥallah? There it is in the possession of the Jew until the Gentile decides to take it. But here it depends on the latter’s opinion.

Rebbi Jehudah stated: “If the inventory belongs to a Jew but Gentile workers make it, it is subject to ḥallah. If the inventory belongs to a Gentile and Jewish workers make it, it is not subject to ḥallah.” Rebbi Yose said, we also have stated this: “A dough which a Non-Jew gave to a Jew to make is exempt from ḥallah.”

Rebbi Jehudah stated: “If the inventory belongs to a Jew but Gentile workers make it, it is subject to ḥallah. If the inventory belongs to a Gentile and Jewish workers make it, it is not subject to ḥallah.” Rebbi Yose said, we also have stated this: “A dough which a Non-Jew gave to a Jew to make is exempt from ḥallah.”

Rebbi Jehudah stated: “If the inventory belongs to a Jew but Gentile workers make it, it is subject to ḥallah. If the inventory belongs to a Gentile and Jewish workers make it, it is not subject to ḥallah.” Rebbi Yose said, we also have stated this: “A dough which a Non-Jew gave to a Jew to make is exempt from ḥallah.”

There, we have stated: “If a proselyte became Jewish while he had a cow, if she was slaughtered before he became Jewish he is free, after he had become Jewish he is obligated. In case of doubt he is free because the burden of proof is on the claimant.” There you say in doubt he is free, here you say in doubt he is obligated. Rebbi Abba said, this was challenged before Rebbi Ammi and he said, who would tell me that he takes its value from the tribe! Rebbi Jacob bar Zavdi, Rebbi Ḥiyya in the name of Rebbi Eleazar, he takes its value from the tribe. Why can he not put aside there and take its value from the tribe? Rebbi Yose said, ḥallah which is ṭevel and a deadly sin he puts aside and does not take its value from the tribe since the burden of proof is on the claimant.

MISHNAH: If somebody makes dough from wheat and rice, if it has the taste of flour it is subject to ḥallah and a person may satisfy his Passover obligation with it. If it does not have the taste of flour it is not subject to ḥallah and a person may not satisfy his Passover obligation with it. If somebody takes sourdough from a dough from which no ḥallah was taken and adds it to dough from which ḥallah was taken, if he can provide for it from another place he should take in proportion; otherwise he should take ḥallah for everything. Similarly, if harvested olives were mixed with plucked olives, or harvested grapes with gleanings, if he can provide for it from another place he should take in proportion; otherwise he should take heave and heave of the tithe for everything but the remainder of tithe and Second Tithe in proportion. If somebody takes sourdough from grain dough and adds it to a rice dough, if it imparts the taste of grain it is subject to ḥallah, otherwise it is exempt from ḥallah. Then why did they say ṭevel is forbidden in the most minute amount? In its own kind; not in its own kind if it can be tasted.

MISHNAH: If somebody makes dough from wheat and rice, if it has the taste of flour it is subject to ḥallah and a person may satisfy his Passover obligation with it. If it does not have the taste of flour it is not subject to ḥallah and a person may not satisfy his Passover obligation with it. If somebody takes sourdough from a dough from which no ḥallah was taken and adds it to dough from which ḥallah was taken, if he can provide for it from another place he should take in proportion; otherwise he should take ḥallah for everything. Similarly, if harvested olives were mixed with plucked olives, or harvested grapes with gleanings, if he can provide for it from another place he should take in proportion; otherwise he should take heave and heave of the tithe for everything but the remainder of tithe and Second Tithe in proportion. If somebody takes sourdough from grain dough and adds it to a rice dough, if it imparts the taste of grain it is subject to ḥallah, otherwise it is exempt from ḥallah. Then why did they say ṭevel is forbidden in the most minute amount? In its own kind; not in its own kind if it can be tasted.

MISHNAH: If somebody makes dough from wheat and rice, if it has the taste of flour it is subject to ḥallah and a person may satisfy his Passover obligation with it. If it does not have the taste of flour it is not subject to ḥallah and a person may not satisfy his Passover obligation with it. If somebody takes sourdough from a dough from which no ḥallah was taken and adds it to dough from which ḥallah was taken, if he can provide for it from another place he should take in proportion; otherwise he should take ḥallah for everything. Similarly, if harvested olives were mixed with plucked olives, or harvested grapes with gleanings, if he can provide for it from another place he should take in proportion; otherwise he should take heave and heave of the tithe for everything but the remainder of tithe and Second Tithe in proportion. If somebody takes sourdough from grain dough and adds it to a rice dough, if it imparts the taste of grain it is subject to ḥallah, otherwise it is exempt from ḥallah. Then why did they say ṭevel is forbidden in the most minute amount? In its own kind; not in its own kind if it can be tasted.

MISHNAH: If somebody makes dough from wheat and rice, if it has the taste of flour it is subject to ḥallah and a person may satisfy his Passover obligation with it. If it does not have the taste of flour it is not subject to ḥallah and a person may not satisfy his Passover obligation with it. If somebody takes sourdough from a dough from which no ḥallah was taken and adds it to dough from which ḥallah was taken, if he can provide for it from another place he should take in proportion; otherwise he should take ḥallah for everything. Similarly, if harvested olives were mixed with plucked olives, or harvested grapes with gleanings, if he can provide for it from another place he should take in proportion; otherwise he should take heave and heave of the tithe for everything but the remainder of tithe and Second Tithe in proportion. If somebody takes sourdough from grain dough and adds it to a rice dough, if it imparts the taste of grain it is subject to ḥallah, otherwise it is exempt from ḥallah. Then why did they say ṭevel is forbidden in the most minute amount? In its own kind; not in its own kind if it can be tasted.

MISHNAH: If somebody makes dough from wheat and rice, if it has the taste of flour it is subject to ḥallah and a person may satisfy his Passover obligation with it. If it does not have the taste of flour it is not subject to ḥallah and a person may not satisfy his Passover obligation with it. If somebody takes sourdough from a dough from which no ḥallah was taken and adds it to dough from which ḥallah was taken, if he can provide for it from another place he should take in proportion; otherwise he should take ḥallah for everything. Similarly, if harvested olives were mixed with plucked olives, or harvested grapes with gleanings, if he can provide for it from another place he should take in proportion; otherwise he should take heave and heave of the tithe for everything but the remainder of tithe and Second Tithe in proportion. If somebody takes sourdough from grain dough and adds it to a rice dough, if it imparts the taste of grain it is subject to ḥallah, otherwise it is exempt from ḥallah. Then why did they say ṭevel is forbidden in the most minute amount? In its own kind; not in its own kind if it can be tasted.

MISHNAH: If somebody makes dough from wheat and rice, if it has the taste of flour it is subject to ḥallah and a person may satisfy his Passover obligation with it. If it does not have the taste of flour it is not subject to ḥallah and a person may not satisfy his Passover obligation with it. If somebody takes sourdough from a dough from which no ḥallah was taken and adds it to dough from which ḥallah was taken, if he can provide for it from another place he should take in proportion; otherwise he should take ḥallah for everything. Similarly, if harvested olives were mixed with plucked olives, or harvested grapes with gleanings, if he can provide for it from another place he should take in proportion; otherwise he should take heave and heave of the tithe for everything but the remainder of tithe and Second Tithe in proportion. If somebody takes sourdough from grain dough and adds it to a rice dough, if it imparts the taste of grain it is subject to ḥallah, otherwise it is exempt from ḥallah. Then why did they say ṭevel is forbidden in the most minute amount? In its own kind; not in its own kind if it can be tasted.

MISHNAH: If somebody makes dough from wheat and rice, if it has the taste of flour it is subject to ḥallah and a person may satisfy his Passover obligation with it. If it does not have the taste of flour it is not subject to ḥallah and a person may not satisfy his Passover obligation with it. If somebody takes sourdough from a dough from which no ḥallah was taken and adds it to dough from which ḥallah was taken, if he can provide for it from another place he should take in proportion; otherwise he should take ḥallah for everything. Similarly, if harvested olives were mixed with plucked olives, or harvested grapes with gleanings, if he can provide for it from another place he should take in proportion; otherwise he should take heave and heave of the tithe for everything but the remainder of tithe and Second Tithe in proportion. If somebody takes sourdough from grain dough and adds it to a rice dough, if it imparts the taste of grain it is subject to ḥallah, otherwise it is exempt from ḥallah. Then why did they say ṭevel is forbidden in the most minute amount? In its own kind; not in its own kind if it can be tasted.

HALAKHAH: The Mishnah follows Rabban Simeon ben Gamliel since “Rabban Simeon ben Gamliel says it is never obligated unless it contain the measure of grain.” Rebbi Jacob bar Idi in the name of Rebbi Simeon ben Laqish: Practice follows Rabban Simeon ben Gamliel. Rebbi Hila said, both following the rabbis here or the rabbis there, they say not unless the greater part be grain and the taste that of grain. Rav Huna said, the taste of grain even if the greater part is not grain. A baraita disagrees with Rav Huna: If he mixed other kinds in, not unless the greater part be grain and the taste that of grain. He explains it for other kinds. A Mishnah disagrees with Rebbi Hila: “If somebody takes sourdough from grain dough and adds it to a rice dough, if it imparts the taste of grain it is subject to ḥallah, otherwise it is exempt.” Because it was stated after that: “Ṭevel is forbidden in the most minute amount in its own kind. Not in its own kind if it can be tasted.”

Rebbi Abun bar Ḥiyya asked before Rebbi Zeïra: If a cereal offering was mixed with profane flour, may [the Cohen] take a fistful and permit the remainder to be eaten? Do I read for this (Lev. 2:3): “The remainder of the offering is for Aaron and his sons?” He said to him: If ṭevel was mixed with profane, do I read (Num. 18:28) “you shall give from it the Eternal’s heave to Aaron the Cohen”? He answered him, did I say to you that he cannot take from itself for itself and not from it for another place? If it is clear to you that he cannot take from it for another place then even from itself for itself he should not be able to take! The Mishnah said that he can take from itself for itself as we have stated: “Otherwise he should take ḥallah for everything”.