dough

And the people took their dough before it was leavened, their kneadingtroughs being bound up in their clothes upon their shoulders.

And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual.

Ye shall offer up a cake of the first of your dough for an heave offering: as ye do the heave offering of the threshingfloor, so shall ye heave it.

Of the first of your dough ye shall give unto the LORD an heave offering in your generations.

And that we should bring the firstfruits of our dough, and our offerings, and the fruit of all manner of trees, of wine and of oil, unto the priests, to the chambers of the house of our God; and the tithes of our ground unto the Levites, that the same Levites might have the tithes in all the cities of our tillage.

The children gather wood, and the fathers kindle the fire, and the women knead their dough, to make cakes to the queen of heaven, and to pour out drink offerings unto other gods, that they may provoke me to anger.

And the first of all the firstfruits of all things, and every oblation of all, of every sort of your oblations, shall be the priest’s: ye shall also give unto the priest the first of your dough, that he may cause the blessing to rest in thine house.

They are all adulterers, as an oven heated by the baker, who ceaseth from raising after he hath kneaded the dough, until it be leavened.

And when a woman kneaded her dough and cooked her victuals, their appearance was turned to that of blood.

If one had inherited seventh year produce or had received them as a gift: Rabbi Eliezer says: they must be given to anyone who eats them. But the sages say: the sinner must not benefit, rather it should be sold to anyone who eats it, and its price divided among everyone. If one eats dough of seventh year [produce] before the hallah was taken from it, he has incurred thereby the death penalty [at the hands of heaven].

If a seah of unclean terumah fell into less than a hundred seahs of hullin, or first tithe, or second tithe, or dedicated property, whether these were unclean or clean, they must all be left to rot. If the seah [of terumah] was clean, [the mixture] must be sold to priests at the price of terumah, excluding the value of that seah itself. If it fell into first tithe, he should declare terumah of tithe. And if it fell into second tithe or dedicated property, they must be redeemed. If the hullin was unclean, it may be eaten in small quantities, or roasted, or kneaded with fruit juice, or divided into pieces of dough so that the size of one egg be not in any one place.

A seah of unclean terumah which fell into a hundred of clean hullin: Rabbi Eliezer says: [a seah] must be taken out and burnt, for I say that the seah taken out is the one that fell in. But the sages say: it may be taken out and eaten in small quantities, or roasted, or kneaded with fruit juice, or divided into pieces of dough so that the size of one egg be not in any one place.

A seah of clean terumah fell into a hundred of unclean hullin, it may be eaten in small quantities, or roasted, or kneaded with fruit juice, or divided into pieces of dough so that the size of one egg be not in any one place.

A seah of terumah which fell into less than a hundred [of hullin], and rendered the whole medumma, and part of this mixture fell afterwards into another place: Rabbi Eliezer says: it renders again medumma as if certain terumah [had fallen in]. But the sages say: the [first] mixture renders medumma only according to the proportion. [Similarly], that which is leavened [with terumah] renders other dough leavened [as with terumah] only according to the proportion. And drawn water disqualifies a ritual bath also only according to the proportion.

If an apple [of terumah] was chopped and placed into dough [of hullin] so that it leavened it, [the dough] is forbidden. If barley [of terumah] fell into a cistern of water, though [the barley] stinks up the water, the water is permissible.

If an apple [of terumah] was chopped and placed into dough [of hullin] so that it leavened it, [the dough] is forbidden. If barley [of terumah] fell into a cistern of water, though [the barley] stinks up the water, the water is permissible.

Second tithe is set apart for eating, for drinking and for anointing; for eating what is usually eaten, for drinking what is usually drunk, and for anointing what is usually used for anointing. One may not anoint oneself with wine or with vinegar, but one may anoint oneself with oil. One may not spice oil of second tithe, nor may one buy spiced oil with second tithe money. But one may spice wine. If honey or spices fell into wine and improved its value, the improved value [is divided] according to the proportion. If fish was cooked with leek of second tithe and it improved in value, the improved value [is divided] according to the proportion. If dough of second tithe was baked and it improved in value, the whole improved value is second [tithe]. This is the general rule: whenever the improvement is recognizable the improved value [is divided] according to the proportion, but whenever the improved value is not recognizable the improved value belongs to the second [tithe].

Vetches of second tithe may be eaten when still tender. And they may be brought into Jerusalem and taken out again. If they became unclean: Rabbi Tarfon says: they must be divided among pieces of dough. But the sages say: they may be redeemed. [Vetches] of terumah: Bet Shammai says: they must be soaked and rubbed in a state of purity, but may be given as food [to an animal] in a state of impurity. Bet Hillel says: they must be soaked [only] in a state of purity, but they may be rubbed and given as food [to an animal] in a state of impurity. Shammai says: they must be eaten dry [only]. Rabbi Akiba says: whatever is done with them may be done in a state of impurity.

Five species [of grains] are subject to [the law of] hallah: wheat, barley, spelt, oats and rye. These are subject to hallah, and [dough made from different types of these grains] are accounted together one with another [as one quantity]. And their “new” [harvest] is prohibited prior to Pesah, and [they are subject] to [the prohibition of] reaping prior to the Omer. If they took root prior to the Omer, the omer permits them. If not, they are prohibited until the next Omer has come.

Dough which was originally [intended for] sponge-cakes, and in the end is [cooked as] sponge-cake, is exempt from hallah. [If it was] originally [ordinary] dough, but in the end [cooked as] sponge-cakes, [or if it was] originally [intended for] sponge-cakes, but finally [cooked as ordinary] dough, it is subject to hallah. Similarly, bread crumbs (kenuvkaot) are subject [to hallah].

Dough which was originally [intended for] sponge-cakes, and in the end is [cooked as] sponge-cake, is exempt from hallah. [If it was] originally [ordinary] dough, but in the end [cooked as] sponge-cakes, [or if it was] originally [intended for] sponge-cakes, but finally [cooked as ordinary] dough, it is subject to hallah. Similarly, bread crumbs (kenuvkaot) are subject [to hallah].

Dough which was originally [intended for] sponge-cakes, and in the end is [cooked as] sponge-cake, is exempt from hallah. [If it was] originally [ordinary] dough, but in the end [cooked as] sponge-cakes, [or if it was] originally [intended for] sponge-cakes, but finally [cooked as ordinary] dough, it is subject to hallah. Similarly, bread crumbs (kenuvkaot) are subject [to hallah].

A baker who made dough to divide it up into pieces, it is subject to hallah. Women who gave [flour] to a baker to make for them dough, if there is not in any one of them a [minimum] measure, it is exempt from hallah.

A baker who made dough to divide it up into pieces, it is subject to hallah. Women who gave [flour] to a baker to make for them dough, if there is not in any one of them a [minimum] measure, it is exempt from hallah.

Dough for dogs: If shepherds eat it: it is subject to hallah, and one may use it to make an eruv or a shittuf; and one should say the blessings over it, and one should make an invitation for birkat hamazon over it; and it may be made on a festival; and one fulfills his obligation with it on Pesah. But if shepherds do not eat it: it is not subject to hallah; and one may not use it to make an eruv, or a shittuf; and one does not say the blessings over it, and one does not make an invitation for birkat hamazon over it; and it may not be made on a festival; and one does not fulfill his obligation with it on Pesah. In either case it is susceptible to ritual defilement affecting food.

In the case of hallah and terumah: One is liable for death on account of [having eaten] them death [intentionally], or to [repay] an added fifth [if unwittingly]; They are forbidden to non-priests; They are the property of the priest; They are nullified [in a mixture of] one-hundred-and-one [parts, the rest being non-sacred dough or produce]; They require washing of one’s hands; And [waiting until] the setting of the sun [prior to eating them]; They may not be separated from pure [stuff] for impure; But rather from that which is close, And from that [in a] finished [state]. If one said: “All my threshing-floor is terumah, or all my dough is hallah,” he has not said anything, unless he has left some over.

In the case of hallah and terumah: One is liable for death on account of [having eaten] them death [intentionally], or to [repay] an added fifth [if unwittingly]; They are forbidden to non-priests; They are the property of the priest; They are nullified [in a mixture of] one-hundred-and-one [parts, the rest being non-sacred dough or produce]; They require washing of one’s hands; And [waiting until] the setting of the sun [prior to eating them]; They may not be separated from pure [stuff] for impure; But rather from that which is close, And from that [in a] finished [state]. If one said: “All my threshing-floor is terumah, or all my dough is hallah,” he has not said anything, unless he has left some over.

Earth from outside the land has come to the land [of Israel] in a boat, [the produce grown in it] is subject to tithes and to the [law relating to] the seventh year. Rabbi Judah: when does this apply? When the boat touches [the ground]. Dough which has been kneaded with fruit-juice is subject to hallah, and may be eaten with unclean hands.

A woman may sit and separate hallah while she is naked, since she can cover herself but a man may not. If one is not able to make one's dough in cleanness he should make it [in separate] kavs, rather than make it in uncleanness. But Rabbi Akiva says: let him make it in uncleanness rather than make it [in separate] kavs, just as he calls the clean, so too he calls the unclean; this one he calls hallah with the Name, and the other he also calls hallah with the Name, but [separate] kavs have no portion [devoted] to the Name.

One who makes his dough [in separate] kavs, and they touch one another, they are exempt from hallah unless they stick together. Rabbi Eliezer says: also if one takes out [loaves from an oven] and puts [them] into a basket, the basket joins them together for [the purposes of] hallah.

If one separates his hallah [while it is still] flour, it is not hallah, and in the hand of a priest it is considered stolen property. The dough is still subject to hallah; And the flour, if there is the minimum quantity, it [also is] subject to hallah. And it is prohibited to non-priests, the words of Rabbi Joshua. They said to him: It happened that a non-priest sage seized it [for himself]. He said to them: He did something damaging to himself, but he benefited others.

The [minimum] measure of hallah is one twenty-fourth [part of the dough]. If he makes dough for himself, or if he makes it for his son’s [wedding] banquet, it is one twenty-fourth. If a baker makes to sell in the market, and so [also] if a woman makes to sell in the market, it is one forty-eighth. If dough is made unclean either unwittingly or by an unforeseeable circumstance, it is one forty-eighth. If it was made unclean intentionally, it is one twenty-fourth, in order that a sinner should not profit.

The [minimum] measure of hallah is one twenty-fourth [part of the dough]. If he makes dough for himself, or if he makes it for his son’s [wedding] banquet, it is one twenty-fourth. If a baker makes to sell in the market, and so [also] if a woman makes to sell in the market, it is one forty-eighth. If dough is made unclean either unwittingly or by an unforeseeable circumstance, it is one forty-eighth. If it was made unclean intentionally, it is one twenty-fourth, in order that a sinner should not profit.

The [minimum] measure of hallah is one twenty-fourth [part of the dough]. If he makes dough for himself, or if he makes it for his son’s [wedding] banquet, it is one twenty-fourth. If a baker makes to sell in the market, and so [also] if a woman makes to sell in the market, it is one forty-eighth. If dough is made unclean either unwittingly or by an unforeseeable circumstance, it is one forty-eighth. If it was made unclean intentionally, it is one twenty-fourth, in order that a sinner should not profit.

Rabbi Eliezer says: Hallah may be taken from [dough] that is clean, [in order to exempt] that which is unclean. How [may this be done]? [If one has] clean dough and unclean dough, he takes sufficient hallah out of the [clean] dough whose hallah has not yet been taken, and puts [dough] less than the size of an egg in the middle, in order that he may take off [the hallah] from what is close together. But the sages prohibit.

Rabbi Eliezer says: Hallah may be taken from [dough] that is clean, [in order to exempt] that which is unclean. How [may this be done]? [If one has] clean dough and unclean dough, he takes sufficient hallah out of the [clean] dough whose hallah has not yet been taken, and puts [dough] less than the size of an egg in the middle, in order that he may take off [the hallah] from what is close together. But the sages prohibit.

Rabbi Eliezer says: Hallah may be taken from [dough] that is clean, [in order to exempt] that which is unclean. How [may this be done]? [If one has] clean dough and unclean dough, he takes sufficient hallah out of the [clean] dough whose hallah has not yet been taken, and puts [dough] less than the size of an egg in the middle, in order that he may take off [the hallah] from what is close together. But the sages prohibit.

Rabbi Eliezer says: Hallah may be taken from [dough] that is clean, [in order to exempt] that which is unclean. How [may this be done]? [If one has] clean dough and unclean dough, he takes sufficient hallah out of the [clean] dough whose hallah has not yet been taken, and puts [dough] less than the size of an egg in the middle, in order that he may take off [the hallah] from what is close together. But the sages prohibit.

Rabbi Eliezer says: Hallah may be taken from [dough] that is clean, [in order to exempt] that which is unclean. How [may this be done]? [If one has] clean dough and unclean dough, he takes sufficient hallah out of the [clean] dough whose hallah has not yet been taken, and puts [dough] less than the size of an egg in the middle, in order that he may take off [the hallah] from what is close together. But the sages prohibit.

One may snack from dough, until it is rolled, in [the case of] wheat [flour], or before it is made into a solid mass, in [the case of] barley [flour]. [Once] one has rolled it [in the case of] wheat [flour], or made it into a solid mass, in [the case of] barley [flour], one who eats it is liable for death [at the hands of heaven]. As soon as she puts in the water she should lift out the hallah, provided that there are not five-fourths [of a kav] of flour left there.

Dough which became medumma before she had rolled it, it is exempt [from hallah]. If after she had rolled it, it is subject [to hallah]. If there occurred to her some doubtful uncleanness before she had rolled it, it may be completed in uncleanness. If after she had rolled it, it should be completed in cleanness.

[If] she dedicated her dough [to the Temple] before rolling it, and then redeemed it, it is subject [to hallah]. [If she dedicated it] after rolling it, and redeemed it, it is subject [to hallah]. [But if] she dedicated it before rolling it, and the Temple treasurer rolled it, and after that she redeemed it, it is exempt, since at the time of its obligation it was exempt.

If a Gentile gave [flour] to an Israelite to make for him dough, it is exempt from hallah. If the Gentile gave it to him as a gift, before rolling it, he is liable. If after rolling it, he is exempt. If one makes dough together with a Gentile, then if there is not in [the portion] of the Israelite the minimum measure subject to hallah, it is exempt from hallah.

If a Gentile gave [flour] to an Israelite to make for him dough, it is exempt from hallah. If the Gentile gave it to him as a gift, before rolling it, he is liable. If after rolling it, he is exempt. If one makes dough together with a Gentile, then if there is not in [the portion] of the Israelite the minimum measure subject to hallah, it is exempt from hallah.

A convert who converted and had dough: if it was made before he became a convert, he is exempt [from hallah]. After he converted, he is liable. And if there is doubt, he is liable, but [a non-priest who has unwittingly eaten of such hallah] is not liable for the additional one-fifth. Rabbi Akiva said: it all depends on the [time of the] formation of the light crust in the oven.

One who makes dough from wheat [flour] and from rice [flour] if it has a taste of grain, it is subject to hallah, and one can fulfill one’s obligation with it on Pesah. But if it does not have the taste of grain, it is not subject to hallah, and one cannot fulfill with it one’s obligation on Pesah.

One who takes leaven out of dough from which hallah had not been taken and puts it into dough from which hallah had been taken: If he has a supply from another place, he can take out [hallah] in accordance with the precise amount. But if does not, he takes out one [portion of] hallah for the whole [dough].

One who takes leaven out of dough from which hallah had not been taken and puts it into dough from which hallah had been taken: If he has a supply from another place, he can take out [hallah] in accordance with the precise amount. But if does not, he takes out one [portion of] hallah for the whole [dough].

One who takes leaven out of dough from which hallah had not been taken and puts it into dough from which hallah had been taken: If he has a supply from another place, he can take out [hallah] in accordance with the precise amount. But if does not, he takes out one [portion of] hallah for the whole [dough].

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

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

[If there are two doughs from] two [separate] kavs, and a kav of rice [dough] or a kav of terumah dough [lying] between, they are not reckoned together. [If there was] dough from which hallah had already been taken [lying] between, they are reckoned together, since it had once been subject to hallah.

[If there are two doughs from] two [separate] kavs, and a kav of rice [dough] or a kav of terumah dough [lying] between, they are not reckoned together. [If there was] dough from which hallah had already been taken [lying] between, they are reckoned together, since it had once been subject to hallah.

[If there are two doughs from] two [separate] kavs, and a kav of rice [dough] or a kav of terumah dough [lying] between, they are not reckoned together. [If there was] dough from which hallah had already been taken [lying] between, they are reckoned together, since it had once been subject to hallah.

A kav of [dough made from] new grain and a kav of [dough from] old grain which are stuck together: Rabbi Ishmael says: let him take [hallah] from the middle; But the sages prohibit. One who has taken hallah from [dough made out of] one kav: Rabbi Akiva says: it is hallah; But the sages say: it is not hallah.

A kav of [dough made from] new grain and a kav of [dough from] old grain which are stuck together: Rabbi Ishmael says: let him take [hallah] from the middle; But the sages prohibit. One who has taken hallah from [dough made out of] one kav: Rabbi Akiva says: it is hallah; But the sages say: it is not hallah.

A kav of [dough made from] new grain and a kav of [dough from] old grain which are stuck together: Rabbi Ishmael says: let him take [hallah] from the middle; But the sages prohibit. One who has taken hallah from [dough made out of] one kav: Rabbi Akiva says: it is hallah; But the sages say: it is not hallah.

Two [separate] kavs [of dough], this one had its hallah removed on its own, and this one had its hallah removed on its own, and then he went back and made of them one dough: Rabbi Akiva exempts; But the sages make it liable. It turns out that the stringency of his [first] ruling leads to the leniency of his other ruling.

Two [separate] kavs [of dough], this one had its hallah removed on its own, and this one had its hallah removed on its own, and then he went back and made of them one dough: Rabbi Akiva exempts; But the sages make it liable. It turns out that the stringency of his [first] ruling leads to the leniency of his other ruling.

A man may take the requisite amount for hallah out of [clean] dough from which hallah has not [previously] been removed in order to remove it in a state of cleanness in order to go on separating [hallah] from it for [unclean] demai, until it becomes putrid, since hallah for demai may be taken from clean [dough] for unclean [dough], and from [one dough for another dough] which is not in close proximity.

A man may take the requisite amount for hallah out of [clean] dough from which hallah has not [previously] been removed in order to remove it in a state of cleanness in order to go on separating [hallah] from it for [unclean] demai, until it becomes putrid, since hallah for demai may be taken from clean [dough] for unclean [dough], and from [one dough for another dough] which is not in close proximity.

A man may take the requisite amount for hallah out of [clean] dough from which hallah has not [previously] been removed in order to remove it in a state of cleanness in order to go on separating [hallah] from it for [unclean] demai, until it becomes putrid, since hallah for demai may be taken from clean [dough] for unclean [dough], and from [one dough for another dough] which is not in close proximity.

A man may take the requisite amount for hallah out of [clean] dough from which hallah has not [previously] been removed in order to remove it in a state of cleanness in order to go on separating [hallah] from it for [unclean] demai, until it becomes putrid, since hallah for demai may be taken from clean [dough] for unclean [dough], and from [one dough for another dough] which is not in close proximity.

A man may take the requisite amount for hallah out of [clean] dough from which hallah has not [previously] been removed in order to remove it in a state of cleanness in order to go on separating [hallah] from it for [unclean] demai, until it becomes putrid, since hallah for demai may be taken from clean [dough] for unclean [dough], and from [one dough for another dough] which is not in close proximity.

Concerning what did they say: “Anything that causes fermentation or seasons or which renders medumma we rule stringently”? [In the case of] a species [mixed] with its [like] species. [When did they say] “we rule [sometimes] leniently and [sometimes] stringently”? [In the case of] a species [mixed] with a different kind of species. How so? If leaven of wheat fell into dough of wheat and there is enough to cause fermentation, [then] whether there is enough to become neutralized in one-hundred-and-one, or there is not enough to become neutralized in one-hundred-and-one, it is prohibited. If there is not enough to become neutralized in one-hundred-and-one, [then] whether there is enough to cause fermentation, or there is not enough to cause fermentation, it is prohibited.

If leaven of hullin has fallen into dough, and there was enough of it to cause fermentation, and after that leaven of terumah fell in or leaven of kilayim of the vineyard, and there is enough to cause fermentation, [the dough] is prohibited.

If leaven of hullin has fallen into dough, and there was enough of it to cause fermentation, and after that leaven of terumah fell in or leaven of kilayim of the vineyard, and there is enough to cause fermentation, [the dough] is prohibited.

If leaven of hullin has fallen into dough and caused it to ferment, and after that there fell in leaven of terumah or of kilayim of the vineyard, and there was enough to cause fermentation, [the dough] is prohibited. But Rabbi Shimon permits it.

If leaven of hullin has fallen into dough and caused it to ferment, and after that there fell in leaven of terumah or of kilayim of the vineyard, and there was enough to cause fermentation, [the dough] is prohibited. But Rabbi Shimon permits it.

Leaven of hullin and of terumah fell into dough, and neither this was sufficient to cause fermentation nor was that sufficient to cause fermentation, but together they caused [the dough] to ferment: Rabbi Eliezer says: I go after the last. But the sages say: whether the prohibited fell in first or last, it never causes the dough to become prohibited unless there is enough to cause fermentation.

Leaven of hullin and of terumah fell into dough, and neither this was sufficient to cause fermentation nor was that sufficient to cause fermentation, but together they caused [the dough] to ferment: Rabbi Eliezer says: I go after the last. But the sages say: whether the prohibited fell in first or last, it never causes the dough to become prohibited unless there is enough to cause fermentation.

Leaven of hullin and of terumah fell into dough, and neither this was sufficient to cause fermentation nor was that sufficient to cause fermentation, but together they caused [the dough] to ferment: Rabbi Eliezer says: I go after the last. But the sages say: whether the prohibited fell in first or last, it never causes the dough to become prohibited unless there is enough to cause fermentation.

Yoezer, master of the temple (Ish Habirah), was one of the disciples of Bet Shammai and he said: I asked Rabban Gamaliel the elder as he was standing at the eastern gate [of the Temple], and he said: it never causes the dough to become prohibited unless there is enough to cause fermentation.

Leaven of terumah and of kilayim of the vineyard which fell into dough, this one is not sufficient to cause fermentation, nor is that one sufficient to cause fermentation, but together they cause fermentation: It [the dough] is prohibited to non-priests and permitted to priests. Rabbi Shimon permits it to both to non-priests and to priests.

Leaven of terumah and of kilayim of the vineyard which fell into dough, this one is not sufficient to cause fermentation, nor is that one sufficient to cause fermentation, but together they cause fermentation: It [the dough] is prohibited to non-priests and permitted to priests. Rabbi Shimon permits it to both to non-priests and to priests.

These must be removed on Pesah: Babylonian kutah, Medean beer, Idumean vinegar, Egyptian zitom, The dyer’s pulp, cook’s dough, and the scribes’ paste. Rabbi Eliezer says: women’s ornaments too. This is the general rule: whatever is of a species of grain must be removed on Pesah. These are subject to a warning but they do not involve karet.

[With regard to] the dough in the cracks of the kneading trough: if there is as much as an olive in one place, he must remove [it]; but if not, it is nullified through the smallness of its quantity. And it is likewise in the matter of uncleanness: if he objects to it, it makes a break; but if he desires its preservation, it is like the kneading-trough. [With regard to] “deaf” dough, if there is [a dough] similar to it which has become chametz, it is forbidden.

[With regard to] the dough in the cracks of the kneading trough: if there is as much as an olive in one place, he must remove [it]; but if not, it is nullified through the smallness of its quantity. And it is likewise in the matter of uncleanness: if he objects to it, it makes a break; but if he desires its preservation, it is like the kneading-trough. [With regard to] “deaf” dough, if there is [a dough] similar to it which has become chametz, it is forbidden.

[With regard to] the dough in the cracks of the kneading trough: if there is as much as an olive in one place, he must remove [it]; but if not, it is nullified through the smallness of its quantity. And it is likewise in the matter of uncleanness: if he objects to it, it makes a break; but if he desires its preservation, it is like the kneading-trough. [With regard to] “deaf” dough, if there is [a dough] similar to it which has become chametz, it is forbidden.

How do they separate hallah on the festival [from dough which is] in [a state of] uncleanness? Rabbi Eliezer says: she should not call it [hallah] until it is baked. Rabbi Judah ben Batera says: she should put [the dough] into cold water. Rabbi Joshua said: this is not the chametz concerning which we are warned with, “It shall not be seen”, and “It shall not be found”. Rather she separates it and leaves it until the evening, and if it ferments it ferments.

How do they separate hallah on the festival [from dough which is] in [a state of] uncleanness? Rabbi Eliezer says: she should not call it [hallah] until it is baked. Rabbi Judah ben Batera says: she should put [the dough] into cold water. Rabbi Joshua said: this is not the chametz concerning which we are warned with, “It shall not be seen”, and “It shall not be found”. Rather she separates it and leaves it until the evening, and if it ferments it ferments.

Rabban Gamaliel says: three women may knead at the same time and bake in one oven, one after the other. But the sages say: three women may be engaged with the dough at the same time: one kneads, one shapes and one bakes. Rabbi Akiba says: not all women and not all kinds of wood and not all ovens are alike. This is the general principle: if it [the dough] rises, she should slap it with [hands dipped in] cold water.

Rabban Gamaliel says: three women may knead at the same time and bake in one oven, one after the other. But the sages say: three women may be engaged with the dough at the same time: one kneads, one shapes and one bakes. Rabbi Akiba says: not all women and not all kinds of wood and not all ovens are alike. This is the general principle: if it [the dough] rises, she should slap it with [hands dipped in] cold water.

One who borrows a vessel from his neighbor on the eve of Yom Tov, [it is restricted to the same limits] as the feet of the borrower. [But if he borrowed it] on Yom Tov, it is as the feet of the lender. A woman who borrowed from her neighbor spices, water or salt for her dough, these are [restricted to the same limits] as the feet of both them. Rabbi Judah exempts in the case of water, because it is not substantial.

One who opened his jar [of wine] or broke into his dough [to sell them] on account of the festival [and an am haaretz touched the wine or dough]: Rabbi Judah says: he may finish [selling them after the festival]; But the sages say: he may not finish. When the festival was over, they undertook the purification of the Temple court. If the festival ended on Friday, they did not undertake [the purification of the Temple court] because of the honor of the Shabbat. Rabbi Judah said: even not on Thursday, for the priests are not free.

One who opened his jar [of wine] or broke into his dough [to sell them] on account of the festival [and an am haaretz touched the wine or dough]: Rabbi Judah says: he may finish [selling them after the festival]; But the sages say: he may not finish. When the festival was over, they undertook the purification of the Temple court. If the festival ended on Friday, they did not undertake [the purification of the Temple court] because of the honor of the Shabbat. Rabbi Judah said: even not on Thursday, for the priests are not free.

These leave [their marriage] without their ketubah: A wife who transgresses the law of Moses or Jewish law. And what is the law of Moses? Feeding her husband with untithed food, having intercourse with him while in the period of her menstruation, not separating dough offering, or making vows and not fulfilling them. And what is Jewish practice? Going out with her head uncovered, spinning wool in the marketplace or conversing with every man. Abba Shaul says: also one who curses her husband’s parents in his presence. Rabbi Tarfon says: also one who has a loud voice. And who is regarded as one who has a loud voice? A woman whose voice can be heard by her neighbors when she speaks inside her house.

If a husband set up his wife as a shopkeeper or appointed her guardian he may impose upon her an oath whenever he wants. Rabbi Eliezer said: even in respect of her spindle and her dough.

And these [vows] are not binding: [One who says] “What I eat of yours shall be unconsecrated”; “As the flesh of the swine”; “As an object of idolatrous worship”; “As hides pierced at the heart”; “As carrion”; “As terefoth”; “As abominations”; “As creeping things”; “As Aaron’s dough”; “As his terumah”--[in all these cases the vow is] not binding. If one says to his wife, “Behold! You are like my mother to me”, he must be given an opening on other grounds, in order that he should not act lightly in such matters. [If one says,] “Konam if I sleep”; “If I speak”; or “If I walk”; or if one says to his wife, “Konam if I cohabit with you,” he is liable to [the biblical prohibition] “he shall not break his word” (Numbers 30:. [If he says,] “I swear] an oath not to sleep”, or, “talk,” or, “walk,” he is forbidden [to do so].

There are five cases in which one must add a fifth: One who eats terumah, or the terumah taken from the tithe, or the terumah from a tithe taken from doubtfully tithed produce, or dough offering, or first fruits, must add a fifth [to the value of the principle when he makes restitution]. One that redeems [the fruit of] a fourth year plant, or his second tithe, must add a fifth. One that redeems that which he dedicated [to the Temple] must add a fifth. One that derives a perutah’s worth of benefit from that which belongs to the sanctuary must add a fifth [when he makes restitution]. One who steals that which is worth a perutah from his fellow must add a fifth [when he makes restitution].

Shammai says: “[Dough] of a kav or more is subject to the law of hallah.” And Hillel says: “Of two kavs or more.” But the Sages say: “Neither according to the opinion of this one nor according to the opinion of this one, but [dough of] a kav and a half is subject to the law of hallah.” And after they increased the measures they said: “[Dough of] five quarters is subject. Rabbi Yose said: “Five are exempt, five and more are liable.”

Shammai says: “[Dough] of a kav or more is subject to the law of hallah.” And Hillel says: “Of two kavs or more.” But the Sages say: “Neither according to the opinion of this one nor according to the opinion of this one, but [dough of] a kav and a half is subject to the law of hallah.” And after they increased the measures they said: “[Dough of] five quarters is subject. Rabbi Yose said: “Five are exempt, five and more are liable.”

Shammai says: “[Dough] of a kav or more is subject to the law of hallah.” And Hillel says: “Of two kavs or more.” But the Sages say: “Neither according to the opinion of this one nor according to the opinion of this one, but [dough of] a kav and a half is subject to the law of hallah.” And after they increased the measures they said: “[Dough of] five quarters is subject. Rabbi Yose said: “Five are exempt, five and more are liable.”

A Jew may tread the winepress together with a non-Jew but may not pick grapes with him. If an israelite was working in a state of ritual impurity, one may neither tread nor pick with him, but one may move [empty] casks with him to the press and carry them [filled] with him from the press. If a baker was working in a state of ritual impurity, one may neither knead nor roll dough with him but we may carry loaves with him to the bakery.

Seven kinds of punishment come to the world for seven categories of transgression: When some of them give tithes, and others do not give tithes, a famine from drought comes some go hungry, and others are satisfied. When they have all decided not to give tithes, a famine from tumult and drought comes; [When they have, in addition, decided] not to set apart the dough-offering, an all-consuming famine comes. Pestilence comes to the world for sins punishable by death according to the Torah, but which have not been referred to the court, and for neglect of the law regarding the fruits of the sabbatical year. The sword comes to the world for the delay of judgment, and for the perversion of judgment, and because of those who teach the Torah not in accordance with the accepted law.

All menahot must be rubbed three hundred times and beaten five hundred times. The rubbing and the beating apply is performed with the grains of wheat. Rabbi Yose says: also to the dough. All menahot consist of ten cakes each, except the showbread and the griddle-cakes of the high priest, which consist of twelve cakes each, the words of Rabbi Judah. But Rabbi Meir says: they all consist of twelve cakes each, except the loaves of the todah and of the nazirite-offering, which consist of ten cakes each.

[Anything which has become subject to the law of terumah through] a mixture can affect a [second] mixture only in proportion. [Dough] leavened [through terumah] can affect [other dough] only in proportion. Drawn water can disqualify a mikweh only in proportion.

[Anything which has become subject to the law of terumah through] a mixture can affect a [second] mixture only in proportion. [Dough] leavened [through terumah] can affect [other dough] only in proportion. Drawn water can disqualify a mikweh only in proportion.

If a needle or a ring was found in the ground of an oven, and they can be seen but they don't stick out into the oven, if one bakes dough and it touches them, the [oven] is unclean. Regarding which dough did they speak? Medium dough. If they are found in the plaster of an oven with a tightly fitting lid: If the oven is unclean, they are unclean, If the oven is clean, they are clean. If they are found in the stopper of a jar: If on the sides, they are unclean. If opposite the mouth, they are clean. If they can be seen in it, but they do not enter its airspace, they are clean. If they sink into it, and there is [plaster] underneath them as thick as garlic peel, they are clean.

If a needle or a ring was found in the ground of an oven, and they can be seen but they don't stick out into the oven, if one bakes dough and it touches them, the [oven] is unclean. Regarding which dough did they speak? Medium dough. If they are found in the plaster of an oven with a tightly fitting lid: If the oven is unclean, they are unclean, If the oven is clean, they are clean. If they are found in the stopper of a jar: If on the sides, they are unclean. If opposite the mouth, they are clean. If they can be seen in it, but they do not enter its airspace, they are clean. If they sink into it, and there is [plaster] underneath them as thick as garlic peel, they are clean.