dough

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.

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.

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.

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: 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 Aqiba explain the reason of Rebbi Eliezer, (Num. 15:18) “From the Land’s bread?” About a ship which entered the Land. If it made a crust in the oven inside the line it is obligated, outside the line it is exempt. In the opinion of Rebbi Aqiba, the same rule applies to a ship, Gentile’s dough, and their entry; everything depends on forming the crust in the oven. The Sages agree with Rebbi Aqiba when it enters the Land that everything depends on forming the crust in the oven. This is implied by what Rebbi Aqiba objected to Rebbi Eliezer and the latter accepted it.

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

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

HALAKHAH: How is this? Less that four mil he should make it in purity, four mil he sould make single qabim, or four mil he should make it in purity, more than four mil he sould make single qabim? Let us hear from the following, since Rebbi Ḥiyya bar Abba said, for example Caesarea. Is Caesarea not four mil? That means, four mil he should make it in purity, more than four mil he sould make single qabim. Rebbi Ammi instructed in Kefar Sammai to make a large dough in impurity. Is that not less than four mil? Since a brook interrupts it is as if there were four mil. This teaching follows Rebbi Aqiba since Rebbi Aqiba says, he should make it in impurity and not make it single qabim. It was a large dough and it would have been easier for him to walk a distance than to make it single qabim.

HALAKHAH: How is this? Less that four mil he should make it in purity, four mil he sould make single qabim, or four mil he should make it in purity, more than four mil he sould make single qabim? Let us hear from the following, since Rebbi Ḥiyya bar Abba said, for example Caesarea. Is Caesarea not four mil? That means, four mil he should make it in purity, more than four mil he sould make single qabim. Rebbi Ammi instructed in Kefar Sammai to make a large dough in impurity. Is that not less than four mil? Since a brook interrupts it is as if there were four mil. This teaching follows Rebbi Aqiba since Rebbi Aqiba says, he should make it in impurity and not make it single qabim. It was a large dough and it would have been easier for him to walk a distance than to make it single qabim.

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 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.

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.

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.

It was stated: “Rebbi Jehudah said, why did they say the private person one in 24 but the baker one in 48? Because the baker is generous with his dough but the private person is stingy with his dough. But the Sages say, not because of this category or reason, but (Num. 18:28): “You shall give from it the Eternal’s heave to Aharon the priest;” they should be given to the priest in his status as priest. The baker makes a large dough with enough to make a gift to the Cohen but the private person makes a small dough that would not be enough to make a gift to the Cohen.

It was stated: “Rebbi Jehudah said, why did they say the private person one in 24 but the baker one in 48? Because the baker is generous with his dough but the private person is stingy with his dough. But the Sages say, not because of this category or reason, but (Num. 18:28): “You shall give from it the Eternal’s heave to Aharon the priest;” they should be given to the priest in his status as priest. The baker makes a large dough with enough to make a gift to the Cohen but the private person makes a small dough that would not be enough to make a gift to the Cohen.

It was stated: “Rebbi Jehudah said, why did they say the private person one in 24 but the baker one in 48? Because the baker is generous with his dough but the private person is stingy with his dough. But the Sages say, not because of this category or reason, but (Num. 18:28): “You shall give from it the Eternal’s heave to Aharon the priest;” they should be given to the priest in his status as priest. The baker makes a large dough with enough to make a gift to the Cohen but the private person makes a small dough that would not be enough to make a gift to the Cohen.

It was stated: “Rebbi Jehudah said, why did they say the private person one in 24 but the baker one in 48? Because the baker is generous with his dough but the private person is stingy with his dough. But the Sages say, not because of this category or reason, but (Num. 18:28): “You shall give from it the Eternal’s heave to Aharon the priest;” they should be given to the priest in his status as priest. The baker makes a large dough with enough to make a gift to the Cohen but the private person makes a small dough that would not be enough to make a gift to the Cohen.

But did we not state: “If somebody makes dough for himself or his son’s wedding feast, one in 24?” Not to make a distinction in doughs of a private person. But did we not state: “And also a woman who makes to sell on the market, one in 48?” When she makes it for herself, she is stingy with her dough; when she makes to sell on the market she is generous with her dough. Rebbi said, the Mishnah speaks about one used to give one in 48, but about one who is used to give one in 24, we should state that “the sinner should not be rewarded”.

But did we not state: “If somebody makes dough for himself or his son’s wedding feast, one in 24?” Not to make a distinction in doughs of a private person. But did we not state: “And also a woman who makes to sell on the market, one in 48?” When she makes it for herself, she is stingy with her dough; when she makes to sell on the market she is generous with her dough. Rebbi said, the Mishnah speaks about one used to give one in 48, but about one who is used to give one in 24, we should state that “the sinner should not be rewarded”.

But did we not state: “If somebody makes dough for himself or his son’s wedding feast, one in 24?” Not to make a distinction in doughs of a private person. But did we not state: “And also a woman who makes to sell on the market, one in 48?” When she makes it for herself, she is stingy with her dough; when she makes to sell on the market she is generous with her dough. Rebbi said, the Mishnah speaks about one used to give one in 48, but about one who is used to give one in 24, we should state that “the sinner should not be rewarded”.

Does the house not combine them together? Things which one objects to being mixed the house will not combine together; if one would not object to their being mixed the house will combine them. The status of impure and pure dough is that one is assumed to object to their being mixed.

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

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.

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.

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.

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.

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.

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.

But that means, he who cannot process in purity, because he is unable. Therefore, if he is able this does not apply. This means that it is forbidden for a person to make his dough qab sized.

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 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.

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.

MISHNAH: If she dedicated her dough and redeemed it before she rolled [the dough], it is obligated. If she dedicated before she rolled, the Temple treasurer had it rolled, and then she redeemed it, it is exempt since at the moment of obligation it was exempt. Parallel to this, if somebody dedicated his produce before the time of tithes and redeemed it, it is obligated; after the time of tithes, it is obligated. But if he dedicated it before it was fully processed, the treasurer finished it, and then the owner redeemed it, it is free since at the time of obligation it was free.

MISHNAH: If she dedicated her dough and redeemed it before she rolled [the dough], it is obligated. If she dedicated before she rolled, the Temple treasurer had it rolled, and then she redeemed it, it is exempt since at the moment of obligation it was exempt. Parallel to this, if somebody dedicated his produce before the time of tithes and redeemed it, it is obligated; after the time of tithes, it is obligated. But if he dedicated it before it was fully processed, the treasurer finished it, and then the owner redeemed it, it is free since at the time of obligation it was free.

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.

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 Abun bar Ḥiyya said: Two Gentiles who made a dough of two qabim, split, and then each of them added to it, are obligated because they never were potentially obligated but exempted. Two Jews who made a dough of two qabim, split, and then each of them added to it, are exempted because they were potentially obligated but exempted. A Jew and a Gentile made a dough of two qabim, split, and then each of them added to it, it is clear that the Jew’s part is obligated. What is the status of the Gentile’s part? Would the Gentile’s part not be obligated only because of the Jew? The Jew’s part is obligated, the Gentile’s is exempt.

Rebbi Abun bar Ḥiyya said: Two Gentiles who made a dough of two qabim, split, and then each of them added to it, are obligated because they never were potentially obligated but exempted. Two Jews who made a dough of two qabim, split, and then each of them added to it, are exempted because they were potentially obligated but exempted. A Jew and a Gentile made a dough of two qabim, split, and then each of them added to it, it is clear that the Jew’s part is obligated. What is the status of the Gentile’s part? Would the Gentile’s part not be obligated only because of the Jew? The Jew’s part is obligated, the Gentile’s is exempt.

Rebbi Abun bar Ḥiyya said: Two Gentiles who made a dough of two qabim, split, and then each of them added to it, are obligated because they never were potentially obligated but exempted. Two Jews who made a dough of two qabim, split, and then each of them added to it, are exempted because they were potentially obligated but exempted. A Jew and a Gentile made a dough of two qabim, split, and then each of them added to it, it is clear that the Jew’s part is obligated. What is the status of the Gentile’s part? Would the Gentile’s part not be obligated only because of the Jew? The Jew’s part is obligated, the Gentile’s is exempt.

“Rebbi Aqiba says, all goes after forming a crust in the oven.” The colleagues in the name of Rebbi Eleazar: Rebbi Aqiba agrees with the Sages that rolling the dough of a layman makes it ṭevel. Rebbi Hila in the name of Rebbi Eleazar: Rebbi Aqiba agrees with the Sages that rolling the dough by the Temple exempts. Cahana said, the words of Rebbi Aqiba imply that shaping the heap by the Temple does not exempt. Rebbi Jonah said, that of Rebbi Cahana disagrees with that of Rebbi Eleazar. He who says rolling exempts, [says] shaping exempts. And he who says rolling does not exempt, [says] shaping does not exempt. But according to the rabbis, rolling exempts in the Gentile’s power, shaping does not exempt in the Gentile’s power. It is difficult for the rabbis, if rolling exempts in the Gentile’s power, why does shaping not exempt in the Gentile’s power? There is a difference since it is written (Lev.27:30): “All tithe from the Land from the seed of the Land.” But is here not written (Num. 15:19): “From the bread of the Land?” From the bread, not all bread. Rebbi Ḥanina the son of Rebbi Hillel said, from the rabbis we infer that Cahana’s statement does not disagree with Rebbi Eleazar. Just as the rabbis say, rolling exempts in the Gentile’s power but shaping does not exempt in the Gentile’s power, so Rebbi Aqiba says, rolling does not exempt in the Gentile’s power and shaping does not exempt in the power of the Temple.

“Rebbi Aqiba says, all goes after forming a crust in the oven.” The colleagues in the name of Rebbi Eleazar: Rebbi Aqiba agrees with the Sages that rolling the dough of a layman makes it ṭevel. Rebbi Hila in the name of Rebbi Eleazar: Rebbi Aqiba agrees with the Sages that rolling the dough by the Temple exempts. Cahana said, the words of Rebbi Aqiba imply that shaping the heap by the Temple does not exempt. Rebbi Jonah said, that of Rebbi Cahana disagrees with that of Rebbi Eleazar. He who says rolling exempts, [says] shaping exempts. And he who says rolling does not exempt, [says] shaping does not exempt. But according to the rabbis, rolling exempts in the Gentile’s power, shaping does not exempt in the Gentile’s power. It is difficult for the rabbis, if rolling exempts in the Gentile’s power, why does shaping not exempt in the Gentile’s power? There is a difference since it is written (Lev.27:30): “All tithe from the Land from the seed of the Land.” But is here not written (Num. 15:19): “From the bread of the Land?” From the bread, not all bread. Rebbi Ḥanina the son of Rebbi Hillel said, from the rabbis we infer that Cahana’s statement does not disagree with Rebbi Eleazar. Just as the rabbis say, rolling exempts in the Gentile’s power but shaping does not exempt in the Gentile’s power, so Rebbi Aqiba says, rolling does not exempt in the Gentile’s power and shaping does not exempt in the power of the Temple.

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.”

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.”

It was stated: Otherwise, he brings four quarters and makes it bite. Rebbi Jonah in the name of Rebbi Zeïra: This means that one quarter of sour dough which became ṭevel at its place makes four other quarters ṭevel.

This means that biting is biblical. Rebbi Immi said, Rebbi Joḥanan and Rebbi Simeon ben Laqish differ. Rebbi Joḥanan said, biting is biblical. Rebbi Simeon ben Laqish said, biting is not biblical. Rebbi Ḥiyya bar Abba switches the traditions. They asked before Rebbi Yose, what did you hear about Rebbi Joḥanan? He said, I did not hear anything but let us explain the words of the rabbis from their own words, as we have stated there: “If somebody collects loaves in order to separate [ḥallah] and they bit, the House of Shammai say it is a connection for a ṭevul yom but the House of Hillel say it is not a connection.” Rebbi Simeon ben Laqish said, since we stated it is no connection, that means that nobody can become guilty under the heading “impure person eating pure [food]”. Rebbi Joḥanan said to him, that is different for a ṭevul yom because for him is written both pure and impure; pure for profane food during daytime hours and for heave after dark. That identifies Rebbi Joḥanan as the one who said that what is not a connection for the ṭevul yom is biblical. Therefore, he says biting is biblical. And Rebbi Simeon ben Laqish is he who says it is not biblical since he says biting is not biblical. But did we not state: “Otherwise, he brings four quarters and makes it bite?” Rebbi Hoshaia said, explain that it was part of the dough which was bitten.

Rebbi Joḥanan objected to Rebbi Simeon ben Laqish: “A person may take his ḥallah from a dough from which ḥallah was not taken to have it available in purity to separate from it.” After most of it became ḥallah, should not the remainder disappear in the plurality? He answered, when he notes it. You should know that this is so since we have stated there: “He who wants to separate heave and heave of the tithe together.” Why does he have to define its place? Is it not that it should not disappear in a plurality? Rebbi Isaac bar Eleazar said, that he should not say the heave of this and that heap should be in this one. Rebbi Isaac bar Eleazar changed his mind and said, I did not say anything! Is it not Rebbi Joḥanan who said, if somebody said the heave of this and that heap should be in this one, at the place where the heave of the first ended, there the second also ends.

Certain situations are connections for ḥallah but not for a ṭevul yom, [others] for a ṭevul yom but not for ḥallah. A connection for ḥallah as we have stated: “But if they belong to the same woman the same kind are obligated, different kinds are exempt.” They are not obligated for a ṭevul yom as we have stated there: “If somebody collects pieces of ḥallah in order to separate them again, the House of Shammai say it is a connection for a ṭevul yom, but the House of Hillel say it is no connection for a ṭevul yom.” We also stated there: “Sanctified meat on which the sediment congealed.” Therefore, in all other cases congealed sediment is a connection even if at the end one will remove it. But one is not obligated for ḥallah; as Rebbi Joḥanan said, if somebody makes dough in order to distribute it, the dough is exempt from ḥallah.

Certain situations are connections for ḥallah but not for a ṭevul yom, [others] for a ṭevul yom but not for ḥallah. A connection for ḥallah as we have stated: “But if they belong to the same woman the same kind are obligated, different kinds are exempt.” They are not obligated for a ṭevul yom as we have stated there: “If somebody collects pieces of ḥallah in order to separate them again, the House of Shammai say it is a connection for a ṭevul yom, but the House of Hillel say it is no connection for a ṭevul yom.” We also stated there: “Sanctified meat on which the sediment congealed.” Therefore, in all other cases congealed sediment is a connection even if at the end one will remove it. But one is not obligated for ḥallah; as Rebbi Joḥanan said, if somebody makes dough in order to distribute it, the dough is exempt from ḥallah.

MISHNAH: Two qabim and a qab of rice or heave between them do not combine. If a thing of which ḥallah was taken is between them, they do combine since already they are subject to ḥallah. If a qab of new grain and one of old bit one another, Rebbi Ismael says one should take from the middle but the Sages prohibit this. If somebody takes ḥallah from a single qab, Rebbi Aqiba declares it to be ḥallah but the Sages say, it is not ḥallah. If ḥallah of two qabim was taken separately, when he then combinrd them together into one dough, Rebbi Aqiba exempts but the Sages obligate; it turns out that the severity becomes a leniency.

“ A qab of rice does not combine; a qab of dema‘ does not combine, a qab of heave does not combine. A Gentile’s qab does not combine. A qab of another kind combines. A qab of another woman combines. A qab of new grain combines. A qab of something of which ḥallah was taken in the middle does combine.” Rebbi Abun bar Ḥiyya asked: Does a qab of ḥallah combine? Rebbi Ḥalaphta ben Shaul stated: “A dedicated qab does combine, a qab of ḥallah does not combine.” What is the difference between dedicated [dough] and ḥallah? Dedicated [dough] may be redeemed and made obligated, ḥallah cannot be redeemed and made obligated.

“ A qab of rice does not combine; a qab of dema‘ does not combine, a qab of heave does not combine. A Gentile’s qab does not combine. A qab of another kind combines. A qab of another woman combines. A qab of new grain combines. A qab of something of which ḥallah was taken in the middle does combine.” Rebbi Abun bar Ḥiyya asked: Does a qab of ḥallah combine? Rebbi Ḥalaphta ben Shaul stated: “A dedicated qab does combine, a qab of ḥallah does not combine.” What is the difference between dedicated [dough] and ḥallah? Dedicated [dough] may be redeemed and made obligated, ḥallah cannot be redeemed and made obligated.

MISHNAH: A person may take for ḥallah from a dough prepared in purity and from which ḥallah has not yet been taken, to use it continuously for ḥallah of demay until it decays, since ḥallah of demay may be taken from pure for impure and from what is not earmarked.

Rabban Gamliel the son of Rebbi wanted to institute demay in Syria but Rebbi Hoshaiah did not let him do it. He said to him, then Cohanim would have to worry about their ḥallah! The argument of Rebbi Hoshaiah seems inverted. There, he says the fear of sacred things is on him and he will not give to the Cohen anything that is not in order, and here he says so? Rebbi Abun bar Ḥiyya said, I am saying that he gave him that of the fire. Rebbi Mana said to him, Rebbi Hoshaiah only stated: then Cohanim would have to worry about their ḥallah! “ He who buys from a baker and from a woman who bakes to sell on the market has to separate ḥallah of demay; from a private person and if he is a guest he does not have to separate ḥallah of demay.” Rebbi Jonah in the name of Rebbi Ḥananiah the colleague of the rabbis, if he is a guest for his dough. Rebbi Jonah said, only if they saw him kneading at another’s place. It is a standing assumption that from a private person in Syria one does not have to separate ḥallah of demay; but if he knows that most of what is in his storage is his own produce, he has to separate ḥallah of demay. Rebbi Abun bar Ḥiyya asked, does this not disagree with Rebbi Hoshaiah? Rebbi Mana said, here in the Land, there outside the Land.

MISHNAH: Anything which sours, or spices, or creates dema‘ from heave, or is ‘orlah, or vineyard kilaim, is forbidden. The House of Shammai say, also it transmits impurity, but the House of Hillel say nothing transmits impurity unless it has at least the volume of a chicken egg. Dositheos from Kefar Etma was a student of Shammai. He said, I asked Shammai the Elder and he said, nothing transmits impurity unless it has the volume of a chicken egg. And why did they say, anything which sours, or spices, or creates dema‘, is restrictive if a kind is mixed with its own kind, but permissive or restrictive if a kind is mixed with another kind. How is that? Sourdough from wheat which fell into wheat dough and is enough to make the latter sour, whether it would qualify to be lifted by one in 100 or not qualify to be lifted by one in 100, is forbidden. If it does not qualify to be lifted by one in 100 it is forbidden whether it is enough to make the latter sour or not enough to make sour. Permissive or restrictive if a kind is mixed with another kind, how is that? If groats were cooked with lentils, if they can be tasted, whether they would qualify to be lifted by one in 100 or not qualify to be lifted by one in 100, are forbidden. If they cannot be tasted, whether they would qualify to be lifted by one in 100 or not qualify to be lifted by one in 100, are permitted.

If he took from it for another place to make it sour, both are forbidden. If he added to the first [dough] and made it insignificant, the main object will be derivative and the derivative the main object. “Heave sourdough which fell into a dough and was lifted, if the dough became sour afterwards, is permitted. Similarly, if a heave fig fell into 100 [figs], one was lifted, and afterwards the heave was recognized, should it be permitted? There, the prohibited [dough] was not identified; here, the prohibited [fig] is identified.

If he took from it for another place to make it sour, both are forbidden. If he added to the first [dough] and made it insignificant, the main object will be derivative and the derivative the main object. “Heave sourdough which fell into a dough and was lifted, if the dough became sour afterwards, is permitted. Similarly, if a heave fig fell into 100 [figs], one was lifted, and afterwards the heave was recognized, should it be permitted? There, the prohibited [dough] was not identified; here, the prohibited [fig] is identified.

If he took from it for another place to make it sour, both are forbidden. If he added to the first [dough] and made it insignificant, the main object will be derivative and the derivative the main object. “Heave sourdough which fell into a dough and was lifted, if the dough became sour afterwards, is permitted. Similarly, if a heave fig fell into 100 [figs], one was lifted, and afterwards the heave was recognized, should it be permitted? There, the prohibited [dough] was not identified; here, the prohibited [fig] is identified.

If he took from it for another place to make it sour, both are forbidden. If he added to the first [dough] and made it insignificant, the main object will be derivative and the derivative the main object. “Heave sourdough which fell into a dough and was lifted, if the dough became sour afterwards, is permitted. Similarly, if a heave fig fell into 100 [figs], one was lifted, and afterwards the heave was recognized, should it be permitted? There, the prohibited [dough] was not identified; here, the prohibited [fig] is identified.

MISHNAH: If profane sourdough fell into dough, enough to cause souring, and afterwards sourdough of heave or of vineyard kilaim fell into it, also enough to cause souring, the dough is forbidden. If profane sourdough fell into dough and caused it to become sour when afterwards sourdough of heave or of vineyard kilaim fell into it, enough to cause souring, the dough is forbidden but Rebbi Simeon permits it.

MISHNAH: If profane sourdough fell into dough, enough to cause souring, and afterwards sourdough of heave or of vineyard kilaim fell into it, also enough to cause souring, the dough is forbidden. If profane sourdough fell into dough and caused it to become sour when afterwards sourdough of heave or of vineyard kilaim fell into it, enough to cause souring, the dough is forbidden but Rebbi Simeon permits it.

MISHNAH: If profane sourdough fell into dough, enough to cause souring, and afterwards sourdough of heave or of vineyard kilaim fell into it, also enough to cause souring, the dough is forbidden. If profane sourdough fell into dough and caused it to become sour when afterwards sourdough of heave or of vineyard kilaim fell into it, enough to cause souring, the dough is forbidden but Rebbi Simeon permits it.

MISHNAH: If profane sourdough fell into dough, enough to cause souring, and afterwards sourdough of heave or of vineyard kilaim fell into it, also enough to cause souring, the dough is forbidden. If profane sourdough fell into dough and caused it to become sour when afterwards sourdough of heave or of vineyard kilaim fell into it, enough to cause souring, the dough is forbidden but Rebbi Simeon permits it.

HALAKHAH: Ḥanania stated in the name of Rebbi Joḥanan: The first Mishnah also is in disagreement. Rebbi Jonah said, we hold to say that they disagree when each one is full strength and the profane sourdough fell in first. But if the heave sourdough fell in first, the dough already became sour.

Rebbi Jonah said; the statement of Rebbi Simeon ben Laqish is necessary since we wanted to say that they disagree when each one is full strength and the profane sourdough fell in first. But if the heave sourdough fell in first, the dough already became sour. Even if profane sourdough fell in first, it is considered that first it improved and then spoiled. Rebbi Jonah came back to this and said, that woman will not make it thoroughly sour, she will leave a little bit. That little bit should be considered as if it first improved and then spoiled. That is difficult, if it improved and did not spoil, is that nothing?

So far when they fell in one after the other. What can one say if they fell together? Rebbi Eleazar said, let us hear from the following: “When is the leavened matter of Samaritans permitted after Passover? Of private persons after three weekly bakings, of city bakers after three days, of rural bakers after three baking loads. Rebbi Simeon ben Eleazar says, even when they said of private persons after three weekly bakings, if he was an important personality or he married off his son, if he baked three loads one after the other it is permitted. And even when they said of city bakers after three days, if he was under pressure and baked three loads one after the other it is permitted.” It was stated: “Rebbi Simeon says even when they said of rural bakers after three baking loads, it is forbidden at least three days since in the morning he prepares sourdough for the entire day.” Does the second dough not become sour from forbidden and permitted?

MISHNAH: Sourdough of heave and vineyard kilaim which fell into dough and neither one of them is enough to make it sour but they combined and made sour, it is forbidden for lay people but permitted for Cohanim. Rebbi Simeon says, it is permitted for lay people and Cohanim. If spices of heave and vineyard kilaim fell into a pot and neither one of them is enough to spice it but they combine and spice it, it is forbidden for lay people but permitted for Cohanim. Rebbi Simeon permits for lay people and Cohanim.

HALAKHAH: “If sourdough of heave and Sabbatical produce fell into dough and neither one of them is enough to make it sour but they combine and make sour, it is forbidden for lay people but permitted for Cohanim. Rebbi Simeon permits to lay people and Cohanim. If either one of them is enough to make it sour and they combined and made sour, it is forbidden for lay people and Cohanim. Rebbi Eleazar ben Rebbi Simeon permits to lay people.”

Rebbi Jonah asked before Rebbi Yose: Why did we not state ḥallah with these? He said to him, our Mishnah only deals with something which applies to Israel and the Gentiles. But ḥallah only applies to Israel, as it is written (Num. 15:20): The first of your dough,” not of Gentiles.

MISHNAH: One does not roast meat, onions, or an egg, unless they be roasted when it still is daylight. One does not put bread dough into the oven when it gets dark nor pita on coals unless they form a crust. Rebbi Eliezer says, unless they form a crust at their bottoms.

“One does not put bread dough into the oven.” Rebbi Jacob bar Aḥa in the name of Rebbi Assi: Women are more careful with bread than with dishes. What is the difference between bread and dish? A dish one usually eats hot, bread one usually does not eat hot. There, they say, hot bread is accompanied by fever. A wasp, cold; a scorpion, hot. He who switches is in danger.

“And ḥallah.” The First Man was the pure ḥallah of the world, as is written, the Eternal, God, created man, dust from the earth. This comes as Rebbi Yose ben Qasarta said, when the woman agitates her dough in water she lifts her ḥallah. Eve caused him death, therefore they handed the commandment of ḥallah to the woman.

HALAKHAH: Mishnah: “One may not put an egg next to the hot water container,” etc. There, we have stated: “If a mashed apple is added to dough which soured, [the dough] is forbidden.” It was stated: Rebbi Yose permits it. Rebbi Aḥa, Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: They disagree when it becomes sour from the juice [of the apple]. But if it becomes sour from its solid substance it is permitted. Rebbi Yose follows his own opinion. Just as he says there, its souring is not clearly souring, so he says here, its cooking is not clearly cooking.

HALAKHAH: Mishnah: “One may not put an egg next to the hot water container,” etc. There, we have stated: “If a mashed apple is added to dough which soured, [the dough] is forbidden.” It was stated: Rebbi Yose permits it. Rebbi Aḥa, Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: They disagree when it becomes sour from the juice [of the apple]. But if it becomes sour from its solid substance it is permitted. Rebbi Yose follows his own opinion. Just as he says there, its souring is not clearly souring, so he says here, its cooking is not clearly cooking.

MISHNAH: There are 39 categories of work. He who ploughs, who sows, who harvests, who binds into sheaves, who threshes, and who winnows, who selects, who grinds, and who sifts, who makes dough, and who bakes. He who shears wool, who bleaches it, who cards it, who dyes it, who spins it, who prepares the loom, who ties two threads as warp, who weaves two rows, who hits two threads, who ties, and who unties. Also who sews two stitches, who tears in order to sew two stitches. He who catches a deer, who slaughters it, who skins it, who salts it, who rubs it clean, who tans it, who cuts it, who writes two letters, and who erases in order to write two letters. He who builds, and who tears down, who extinguishes fire, and who lights fire, and who hits with a hammer, and who transports from one domain to another; these are the 39 categories of work.