hallah

If a man bought [grain from an am haaretz] to be used for seed or for animal [feed], flour for hides, oil for a lamp, or oil for greasing utensils, it is exempt from [the rules of] demai. [Produce grown] beyond Cheziv and north is exempt from [the rules of] demai. The hallah of an am haaretz, produce mixed with terumah, produce bought with second tithe money, and the leftovers of minhah offerings are exempt from [the rules of] demai. Oil spiced [with spices from an am haaretz]: Bet Shammai makes it liable [to the rules of demai]. But Bet Hillel exempts it.

Bakers the sages did not obligate them to separate [from demai produce] any more than suffices for terumat maaser and for hallah. Grocers may not sell demai [produce]. All [merchants] who supply in large quantities may sell demai. Who are those who supply in large quantities? Those such as wholesalers and grain-sellers.

One who buys bread from a baker how should he tithe? He should take sufficient for the terumat maaser and for hallah and say: “A hundredth part of what is here shall be tithe on this side, and what is nearest to it shall be the rest of the tithe. That which I made tithe will become terumat maaser for the rest, the remainder will be hallah, and the second tithe tithe is to the north or to the south of it and that will be exchanged for money.”

One who buys bread from a baker how should he tithe? He should take sufficient for the terumat maaser and for hallah and say: “A hundredth part of what is here shall be tithe on this side, and what is nearest to it shall be the rest of the tithe. That which I made tithe will become terumat maaser for the rest, the remainder will be hallah, and the second tithe tithe is to the north or to the south of it and that will be exchanged for money.”

One who wishes to separate terumah and the terumat maaser together: He should take one thirty third and say: One hundredth part of what is here, on this side is non-sacred produce (hullin), and the rest shall be terumah for the whole. And the one hundred parts of non-sacred produce which is here on this side shall be tithe, and the rest that is next to it is tithe. That which I made tithe shall become the terumat maaser for it. The remainder will be hallah, and the second tithe tithe is to the north or to the south of it and that will be exchanged for money.”

One who bought [bread] from a baker, he may give tithe from hot bread for cold bread or from cold bread for hot bread, even when they are of various moulds, the words of Rabbi Meir. Rabbi Judah prohibits it, because I say that yesterday’s wheat was bought from one man and today’s wheat from another man. Rabbi Shimon prohibits it in the case of terumat maaser, but permits it in the case of hallah.

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 there were two baskets, one of terumah and one of hullin, and a seah of terumah fell into one of them, but it is not known into which, behold I can assume that it had fallen into that of the terumah. [Two baskets] and it is not known which was of terumah and which of hullin, and he eats from one of them, he is exempt, and the second basket is treated as terumah and subject to the laws of hallah, the words of Rabbi Meir. But Rabbi Yose exempts it. If another person eats from the second basket he is exempt. If one man ate of both, he must repay the value of the smaller of the two.

If one of these [baskets] fell into hullin, it does not render it medumma (doubtful terumah), but the second is treated as terumah and subject to the law of hallah, the words of Rabbi Meir. Rabbi Yose exempts it. If the second falls elsewhere [into hullin] it does not render it medumma. If both of them fall into one place, they render it medumma according to [the proportion] of the smaller of the two.

If he used one of these [baskets] as seed, he is exempt, and the second is treated as if it were terumah and subject to the law of hallah, the words of Rabbi Meir. But Rabbi Yose exempts it. If another person uses the second as seed, then he is exempt. If one man uses both as seed, if it is of a kind whose seed disintegrates [in the ground] it is permissible, but if it is of the kind whose seed does not disintegrate it is prohibited.

At minhah on the last festival day they would make the confession. How was the confession made? “I have cleared out the holy portion from the house” this refers to maaser sheni and the fruit of plants in their fourth year. “I have given them to the Levite” this refers to the tithe of the levites. “And also I have given them” this refers to terumah and the terumah of tithe. “To the stranger, to the orphans, and to the widow” this refers to the tithe of the poor, gleanings, forgotten sheaves, and the corners of the field, even though these do not prevent [one from making] the confession. “Out of the house” this refers to hallah.

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.

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.

If one has eaten of [these five] on Pesah an olive-size piece of matzah, he has fulfilled his obligation. [If he ate on Pesah] an olive-size of piece of hametz [made of these grains], he is liable for karet. If one of these [grains, having become leavened,] became mixed with any other species, one must remove it on Pesah. If one has vowed [to abstain] from [consuming] bread and tevuah (produce), he is prohibited from consuming these [five species] the words of Rabbi Meir. The sages say: if one has vowed [to abstain] from [consuming] dagan, is prohibited only from [consuming] these [species] only. They are subject to hallah and tithes.

The following are subject to hallah, but exempt from tithes: gleanings, from the forgotten sheaf, from peah or from ownerless produce and the first tithe from which terumah has been removed, second tithe and consecrated [produce] which has been redeemed, and that which remains over from the omer, and grain which has not grown one-third [ripe]. Rabbi Eliezer says: grain which has not grown one-third [ripe] is exempt [also] from hallah.

The following are subject to hallah, but exempt from tithes: gleanings, from the forgotten sheaf, from peah or from ownerless produce and the first tithe from which terumah has been removed, second tithe and consecrated [produce] which has been redeemed, and that which remains over from the omer, and grain which has not grown one-third [ripe]. Rabbi Eliezer says: grain which has not grown one-third [ripe] is exempt [also] from hallah.

The following are liable for tithes, but exempt from hallah: rice, millet, poppy-seed, sesame seeds, pulse, and less than five-fourths [of a kab] of [the five kinds of] grain, sponge-cakes, honey-cakes, dumplings, a cake [cooked] in a pan and medumma are exempt from hallah.

The following are liable for tithes, but exempt from hallah: rice, millet, poppy-seed, sesame seeds, pulse, and less than five-fourths [of a kab] of [the five kinds of] grain, sponge-cakes, honey-cakes, dumplings, a cake [cooked] in a pan and medumma are exempt from 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].

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].

Meisah: Bet Shammai exempts [from hallah], And Bet Hillel makes liable [for hallah]. Halita: Bet Shammai makes liable, And Bet Hillel exempts. The loaves of the thanksgiving sacrifice and the wafers of a nazirite: if one made them for oneself, they are exempt [from hallah]. [If one made them] to sell in the market, they are subject [to hallah].

Meisah: Bet Shammai exempts [from hallah], And Bet Hillel makes liable [for hallah]. Halita: Bet Shammai makes liable, And Bet Hillel exempts. The loaves of the thanksgiving sacrifice and the wafers of a nazirite: if one made them for oneself, they are exempt [from hallah]. [If one made them] to sell in the market, they are subject [to hallah].

Meisah: Bet Shammai exempts [from hallah], And Bet Hillel makes liable [for hallah]. Halita: Bet Shammai makes liable, And Bet Hillel exempts. The loaves of the thanksgiving sacrifice and the wafers of a nazirite: if one made them for oneself, they are exempt [from hallah]. [If one made them] to sell in the market, they are subject [to hallah].

Meisah: Bet Shammai exempts [from hallah], And Bet Hillel makes liable [for hallah]. Halita: Bet Shammai makes liable, And Bet Hillel exempts. The loaves of the thanksgiving sacrifice and the wafers of a nazirite: if one made them for oneself, they are exempt [from hallah]. [If one made them] to sell in the market, they 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.

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.

Produce [grown] outside the land [of Israel] that came into the land is subject to Hallah. [If it] went out from here to there: Rabbi Eliezer makes it liable, But Rabbi Akiva makes it exempt.

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.

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.

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.

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.

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.

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.

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.

Five-fourths [of a kav] of flour are subject to hallah. If their leaven, their light bran and their coarse bran [make up the] five-fourths, they are subject. If their coarse bran had been removed from them and returned to them, they are exempt.

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.

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.

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] 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.

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.

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 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 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.

Two women who made [separate doughs] from two [separate] kavs, and these [doughs] touched one another, even if they are of the same species, they are exempt [from hallah]. When they belong to one woman: If one species [comes into contact] with the same species, they are subject [to hallah]. If different species, they are exempt.

Two women who made [separate doughs] from two [separate] kavs, and these [doughs] touched one another, even if they are of the same species, they are exempt [from hallah]. When they belong to one woman: If one species [comes into contact] with the same species, they are subject [to hallah]. If different species, they are exempt.

[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.

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.

An Israelite who was a tenant of a non-Jew in Syria: Rabbi Eliezer makes their produce liable to tithes and to [the law of] the sabbatical year; But Rabban Gamaliel makes [it] exempt. Rabban Gamaliel says: [one is to give] two hallah-portions in Syria; But Rabbi Eliezer says: [only] one hallah-portion. They adopted the lenient ruling of Rabban Gamaliel and the lenient ruling of Rabbi Eliezer. Eventually they went back and acted in accordance with Rabban Gamaliel in both respects.

An Israelite who was a tenant of a non-Jew in Syria: Rabbi Eliezer makes their produce liable to tithes and to [the law of] the sabbatical year; But Rabban Gamaliel makes [it] exempt. Rabban Gamaliel says: [one is to give] two hallah-portions in Syria; But Rabbi Eliezer says: [only] one hallah-portion. They adopted the lenient ruling of Rabban Gamaliel and the lenient ruling of Rabbi Eliezer. Eventually they went back and acted in accordance with Rabban Gamaliel in both respects.

Rabban Gamaliel says: there are three territories with regard to [liability to] hallah: From the land of Israel to Chezib: one hallah-portion. From Chezib to the river and to Amanah: two hallah-portions. One for the fire and one for the priest. The one for the fire has a minimum measure, and the one for the priest does not have a minimum measure. From the river and from Amanah and inward: two hallah-portions. One for the fire and one for the priest. The one for the fire has no minimum measure, and the one for the priest has a minimum measure. And [a priest] who has immersed himself during the day [and has not waited till sunset for his purification to be complete] may eat it. Rabbi Yose says: he does not require immersion. But it is forbidden to zavim and zavot, to menstruants, and to women after childbirth; It may be eaten with a non-priest at the [same] table; And it may be given to any priest.

Rabban Gamaliel says: there are three territories with regard to [liability to] hallah: From the land of Israel to Chezib: one hallah-portion. From Chezib to the river and to Amanah: two hallah-portions. One for the fire and one for the priest. The one for the fire has a minimum measure, and the one for the priest does not have a minimum measure. From the river and from Amanah and inward: two hallah-portions. One for the fire and one for the priest. The one for the fire has no minimum measure, and the one for the priest has a minimum measure. And [a priest] who has immersed himself during the day [and has not waited till sunset for his purification to be complete] may eat it. Rabbi Yose says: he does not require immersion. But it is forbidden to zavim and zavot, to menstruants, and to women after childbirth; It may be eaten with a non-priest at the [same] table; And it may be given to any priest.

Rabban Gamaliel says: there are three territories with regard to [liability to] hallah: From the land of Israel to Chezib: one hallah-portion. From Chezib to the river and to Amanah: two hallah-portions. One for the fire and one for the priest. The one for the fire has a minimum measure, and the one for the priest does not have a minimum measure. From the river and from Amanah and inward: two hallah-portions. One for the fire and one for the priest. The one for the fire has no minimum measure, and the one for the priest has a minimum measure. And [a priest] who has immersed himself during the day [and has not waited till sunset for his purification to be complete] may eat it. Rabbi Yose says: he does not require immersion. But it is forbidden to zavim and zavot, to menstruants, and to women after childbirth; It may be eaten with a non-priest at the [same] table; And it may be given to any priest.

Rabban Gamaliel says: there are three territories with regard to [liability to] hallah: From the land of Israel to Chezib: one hallah-portion. From Chezib to the river and to Amanah: two hallah-portions. One for the fire and one for the priest. The one for the fire has a minimum measure, and the one for the priest does not have a minimum measure. From the river and from Amanah and inward: two hallah-portions. One for the fire and one for the priest. The one for the fire has no minimum measure, and the one for the priest has a minimum measure. And [a priest] who has immersed himself during the day [and has not waited till sunset for his purification to be complete] may eat it. Rabbi Yose says: he does not require immersion. But it is forbidden to zavim and zavot, to menstruants, and to women after childbirth; It may be eaten with a non-priest at the [same] table; And it may be given to any priest.

Nittai of Tekoa brought hallah-portions from Be-Yitur, but they did not accept from him. The people of Alexandria brought hallah, but they did not accept from them. The people from Mt. Zevoim brought bikkurim prior to Atzeret (Shavuot), but they did not accept from them, on for it is written in the Torah: “And the festival of the harvest, the first-fruits of your labors, which you have sown in the field” (Exodus 23:16).

Nittai of Tekoa brought hallah-portions from Be-Yitur, but they did not accept from him. The people of Alexandria brought hallah, but they did not accept from them. The people from Mt. Zevoim brought bikkurim prior to Atzeret (Shavuot), but they did not accept from them, on for it is written in the Torah: “And the festival of the harvest, the first-fruits of your labors, which you have sown in the field” (Exodus 23:16).

Terumah, terumat maaser of demai, hallah and bikkurim, are neutralized in a hundred-and-one mixture. And they are reckoned together [to form the statutory minimum]. And it is necessary to remove [from the mixture an amount equal to that of the consecrated produce contained in it]. Orlah and kilayim of the vineyard are neutralized in a two-hundred-and-one mixture. And they are reckoned together [to form the statutory minimum]. But it is not necessary to remove [from the mixture an amount equal to that of the consecrated produce contained in it]. Rabbi Shimon says: they are not reckoned together. Rabbi Eliezer says: they are reckoned together when they impart flavor, but not to prohibit.

For three sins women die in childbirth: because they are not observant of [the laws of] niddah, hallah, and the kindling of the [Shabbat] lights.

They may make an eruv with demai (doubtfully tithed produce), or with first tithe from which terumah had been taken, or with second tithe or consecrated [food] that have been redeemed; and priests [may make their eruv] with hallah and terumah. [It may] not [be prepared], with untithed produce, nor with first tithe from which terumah has not been taken, nor with second tithe or consecrated [food] that have not been redeemed. One who sends his eruv in the hands of a deaf-mute, imbecile or a minor, or with one who does not admit [the principle of] eruv, the eruv is not valid. If, however, he instructed another person to receive it from him, the eruv is valid.

These are the things with which they fulfill their obligation on Pesah: with wheat, with barley, with spelt, with rye, and with oats. And they fulfill [the obligation] with demai, with first tithe whose terumah has been separated, and with second tithe or sanctified property which have been redeemed; And priests [can fulfill their obligation] with hallah and terumah. But not with untithed produce, nor with first tithe whose terumah has not been separated, nor with second tithe or sanctified property which have not been redeemed. Loaves of the thanksgiving offering and the wafers of a nazirite: If he made them for himself, they cannot fulfill [their obligation] with them; If he made them to sell in the market, they can fulfill [their obligation] with them.

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.

Bet Shammai says: one may not take hallah or priestly gifts to a priest on Yom Tov, whether they were separated on the day before or on that day. But Bet Hillel permits it. Bet Shammai said to them: An analogy [supports our view]: hallah and priestly gifts go to the priest and terumah [likewise] goes to the priest; just as one may not take [to the priest] terumah so one may not take [to him] priestly gifts. Bet Hillel said to them: No! If you say in the case of terumah which he has not the right to separate, will you say [the same] with respect to priestly gifts which he is permitted to separate?

Bet Shammai says: one may not take hallah or priestly gifts to a priest on Yom Tov, whether they were separated on the day before or on that day. But Bet Hillel permits it. Bet Shammai said to them: An analogy [supports our view]: hallah and priestly gifts go to the priest and terumah [likewise] goes to the priest; just as one may not take [to the priest] terumah so one may not take [to him] priestly gifts. Bet Hillel said to them: No! If you say in the case of terumah which he has not the right to separate, will you say [the same] with respect to priestly gifts which he is permitted to separate?

If a beast died [on Yom Tov] it may not be moved from its place. And it happened that they once asked Rabbi Tarfon concerning this and concerning hallah that had become defiled. He went into the bet midrash and inquired, and they answered him: they may not be moved from their place.

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.”

Rabbi Yose says: there are six instances of lenient rulings by Beth Shammai and stringent rulings by Beth Hillel. A fowl may be put on a table [together] with cheese but may not be eaten [with it], according to the opinion of Beth Shammai. But Beth Hillel says: it may neither be put on [the table together with it] nor eaten [with it]. Olives may be given as terumah for oil and grapes for wine, according to the opinion of Beth Shammai. But Beth Hillel says: they may not be given. One who sows seed [within] four cubits of a vineyard: Beth Shammai says: he has caused one row [of vines] to be prohibited. But Beth Hillel says: he has caused two rows to be prohibited. Flour paste [flour that had been mixed with boiling water]: Beth Shammai exempts [from the law of hallah]; But Beth Hillel pronounces it liable. One may immerse oneself in a rain-torrent, according to the opinion of Beth Shammai; But Beth Hillel say: one may not immerse oneself [therein]. One who became a proselyte on the eve of Passover: Beth Shammai says: he may immerse himself and eat his Passover sacrifice in the evening. But Beth Hillel says: one who separates himself from uncircumcision is as one who separates himself from the grave.

They reaped it, put it into the baskets, and brought it to the Temple courtyard; Then they would parch it with fire in order to fulfill the mitzvah that it should be parched [with fire], the words of Rabbi Meir. But the sages say: they beat it with reeds or stems of plants that the grains should not be crushed, and then they put it into a pipe that was perforated so that the fire might take hold of all of it. They spread it out in the Temple courtyard so that the wind might blow over it. Then they put it into a gristmill and took out of it a tenth [of an ephah of flour] which was sifted through thirteen sieves. What was left over was redeemed and might be eaten by any one; It was liable for hallah but exempt from tithes. Rabbi Akiba made it liable both to hallah and to tithes. He then came to the tenth, put in its oil and its frankincense, poured in the oil, mixed it, waved it, brought it near [to the altar], took from it the handful and burnt it; and the remainder was eaten by the priests.