meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Mishnah/Seder Zeraim/Mishnah Challah/English/Sefaria Community Translation.txt"}
text: Mishnah Challah
  משנה חלה
  Sefaria Community Translation
  
  
  Mishnah Challah
  
  
  
  
  
  Five things are obligated in <i>Challah</i> [dough that must be set aside for the priest]: wheat, barley, spelt, oats, and rye. These are obligated in <i>Challah</i>, and they join with each other  [to complete the minimum measurement required for <i>Challah</i>], and they are forbidden as <i>Chadash</i> [grain from the current year that one is forbidden to eat until the <i>Omer</i>  (the special barley offering, offered the day after Passover, which permits grain harvested in the last year to be eaten) is brought] from before Passover and to be harvested before the <i>Omer</i>. But if they took root before the <i>Omer</i>, the <i>Omer</i> makes them permissible [to be eaten]; but if they did not, they are forbidden [to be eaten] until the next <i>Omer</i>.
  One who eats an olive's bulk of them as <i>Matsah</i> [unleavened bread] on Passover has fulfilled one's obligation; an olive's bulk  of <i>Chamets</i> [leavened bread, prohibited on Passover], one is liable for <i>Karet</i> [to be cut off spiritually from the Jewish nation]. One who intermingles one of them with other things transgresses on Passover. One who swore off bread and crops is forbidden from them; so says Rabbi Meir. The Sages say: One who swore off wheat is only forbidden from particularly [wheat]. They are liable in <i>Challah</i> and <i>Ma'aserot</i> [tithes].
  The following are obligated in <i>Challah</i>, but are exempt from <i>Ma'aserot</i>: the <i>Leket</i> [individual stalks which fall during harvest, which must be left for the poor to glean], the <i>Shikhecha</i> [individual sheaves, forgotten in the field, which must be left for the poor to collect], the <i>Pe'ah</i> [a corner of the field that is required to be left for the poor], the <i>Hefker</i> [property rendered ownerless by renunciation of its former owner], the <i>Ma'aser Rishon</i> [the first tithe of produce, which must be given to the Levi] whose <i>Terumah</i> [a portion of a crop given to a <i>Kohen</i> which becomes holy upon separation, and can only be consumed by <i>Kohanim</i> or their household] was taken, and the <i>Ma'aser Sheni</i> [the second tithe of produce, which must be taken to Jerusalem and consumed there] and <i>Hekdesh</i> [property, living or inanimate, devoted by its owner for sacred purposes, by which action he ceases to be its owner] that were redeemed, the surplus of the <i>Omer</i> offering, and crops that have not yet yielded a third [of their produce]. Rabbi Eliezer says: crops which have not yet yielded a third [of their produce] are exempt from <i>Challah</i>.
  The following are obligated in <i>Ma'aserot</i>, but are exempt from <i>Challah</i>: Rice, and millet, and poppies, and sesames, and legumes, and [harvest that yielded] less than five fourths of grain. Sponge breads, and honey breads, and cookies, and pan loaf, and <i>Meduma</i> [mixture of <i>Chulin</i> (permitted foodstuff) and <i>Terumah</i> that is forbidden to non-<i>Kohanim</i>] dough, are all exempt from <i>Challah</i>.
  A batter whose start is spongy, and whose end is spongy, is exempt from <i>Challah</i>. Whose start is doughy and whose end is spongy, or whose start is spongy whose end is doughy, it is obligated in <i>Challah</i>. Similarly crumb loaves are obligated.
  Flour that was thrown into boiling water, Beit Shammai exempts [from separating <i>Challah</i>], but Beit Hillel obligates it.  Flour that had boiling water poured on it, Beit Shammai obligates it, but Beit Hillel exempts it.  Loaves for a <i>Todah</i> [thanksgiving offering] and crackers for a Nazirite's offering, that one made for himself are exempt; made to sell them in the marketplace, are obligated.
  If a baker made leaven to distribute, it is obligated in <i>Challah</i>. If women give the baker [flour] to make them leaven from, and if there isn't any the minimum quantity [for <i>Challah</i>] belonging to any one of them, it is exempt from <i>Challah</i>. 
  Dough for dogs, as long as shepherds would eat from it, is obligated in <i>Challah</i>. And one may make an <i>Eruv</i> [enclosure of shared space via shared food to permit carrying on Shabbat] from it. And one may enter into a a partnership [for the sake of carrying on Shabbat] with it, and one recites the blessings [before and after eating] over it, and one may invite to <i>Zimmun</i> [calling those who have eaten together, minimally three, to join together for the after-meal blessing] over it, and one may  cook it on a Festival, and a person may use this dough to fulfill their obligation on Passover [of eating <i>Matsah,</i>]. If the shepherds would not eat from it, it is not obligated in <i>Challah</i>, one may not use it for an <i>Eruv</i> or enter into a partnership [for the sake of carrying on Shabbat] with it, and one does not say the blessing over it, and one does not one say the <i>Zimmun</i> over it, and it may not be cooked on a Festival, nor does one fulfill his obligation with it on Passover. In either case, the dough is subject to impurity. 
  <i>Challah</i> and <i>Terumah</i> carry the death penalty [if a non-<i>Kohen</i> knowingly eats from them] and the one-fifth penalty [if a non- <i>Kohen</i> unwittingly eats from them] and they are forbidden to non-<i>Kohanim</i>, and they are the property of the <i>Kohanim</i>, and they are neutralized in 101 parts, and they require washing of the hands [before handling] and they require the setting of the sun [in order to eat them after purification] and they may not be set aside from the pure for the defiled, and they may be [only] set aside for that which is nearby, and from that which its preparation has been completed. [If one says that] "All of my threshing floor is <i>Terumah</i> all my dough is <i>Challah</i>," they have said nothing, unless they have some leftover.
  
  
  
  Produce from outside of the Land [of Israel] which came into the Land, is obligated in <i>Challah</i> [a portion of a batch of bread dough given to a <i>Kohen</i> (priest, pl. <i>Kohanim</i>) which becomes holy upon separation, and can only be consumed by <i>Kohanim</i> or their household]. If it went out from here [Israel] to there [outside the Land]; Rabbi Eliezer obligates one [in <i>Challah</i>], while Rabbi Akiva exempts one. 
  If earth from outside the Land came to the Land on a boat, the [produce grown from that earth] is subject to the laws of <i>Ma'aserot</i> [tithes] and the Sabbatical year. Rabbi Yehuda says, when is the time from which this applies? When the boat touches the ground. Dough which has been kneaded with fruit juice is obligated in <i>Challah</i>, and it may be eaten with unwashed hands. 
  A woman may sit and separate her <i>Challah</i> [and make the blessing] while naked, since she has the ability to cover herself [by crossing her legs], but a man may not do so. One who cannot knead one's dough in purity should make it in smaller portions of separate <i>Kabim</i> [sing., <i>Kav</i> a specific unit of volume, each less than the minimum quantity obligated in <i>Challah</i>], rather than make the dough in a state of impurity. Rabbi Akiva says, let one defile it, and make it in a state of impurity rather than make it in separate <i>Kabim</i>, because just as one designates [<i>Challah</i>] as pure, so one designates that which is impure. S/he designates one [the impure] as <i>Challah</i>, and s/he designates one [the pure] as <i>Challah</i>, but separate <i>Kabim</i> quantities have no portion in the name [of <i>Challah</i>]. 
  If one makes the dough in separate <i>Kabim</i> quantities, and [subsequently,] they touch each other, they are exempt from <i>Challah</i>, unless they are attached together as one. Rabbi Eliezer says, though one who removes them from the oven and place them in a basket, the basket combines them relative to [the minimum quantity to be obligated in] <i>Challah</i>. 
  If one separates <i>Challah</i> while it is flour, it is not valid <i>Challah</i>, and [if the <i>Kohen</i> takes it,] it is considered as something stolen in the <i>Kohen</i>'s hand. The dough itself, though, is still obligated in <i>Challah</i>; if there is enough of a quantity of flour, it is subject to <i>Challah</i> and prohibited to non-<i>Kohanim</i>, these are the words of Rabbi Yehoshua. [The Sages] say to Rabbi  Yehoshua: There was a case [where <i>Challah</i> was mistakenly given], and a scholar non-<i>Kohen</i> seized it. Rabbi Yehoshua said to them, he did too do something damaging to himself, though he helped others [who will think it is permitted]. 
  Five quarters [of a <i>Kav</i>] of flour are obligated in <i>Challah</i>. If they and their leaven, and their light bran and their coarse bran make up five quarters, they are obligated [in <i>Challah</i>]. If their coarse bran was removed and then was returned to them, [it is excluded from the total] and is exempt from <i>Challah</i>. 
  The minimum measure of <i>Challah</i> is one twenty-fourth [of the dough]. If one makes dough for oneself, or if one makes a dough for his son's banquet, [then the minimum measure is] one twenty-fourth. If a baker makes [dough] to sell in the market, and if a woman makes [dough] to sell in the market, [the minimum measure is] one-forty eighth. If her dough became impure mistakenly, or accidentally, [the minimum measure] is one forty-eighth. If it was defiled on purpose, it is one twenty-fourth, so that the sinner does not profit [from his sin]. 
  Rabbi Eliezer says, <i>Challah</i> may be taken from pure dough on behalf of impure dough. How so? If one has pure dough and impure dough, he takes sufficient <i>Challah</i> from the dough whose <i>Challah</i> has not been taken, and he places an amount less than the [volume of an] egg in the middle, [thus connecting the two] so that he will be taking from that which is nearby, but the Sages forbade this. 
  
  
  
  One may eat incidentally from the dough before it is rolled, in the case of wheat flour, or before it was mixed into a cohesive unit, in the case of barley flour. Once one has rolled wheat flour, or mixed  barley flour into a cohesive dough, one who eats from it is liable for death [for eating Priestly food]. As soon as she puts in water, she should separate the <i>Challah</i>, provided that there is not [the minimum quantity of] five quarters of a <i>Kav</i> [specific unit of volume] of flour there. 
  If her dough became <i>Meduma</i> [mixture of <i>Chulin</i> (permitted foodstuff) and <i>Terumah</i>  (a portion of a crop given to a Kohen) that is forbidden to non-<i>Kohanim</i>], before she rolls it, it is exempt from <i>Challah</i>, as <i>Meduma</i> is exempt; after she rolled it, it is obligated. If there was a doubt [concerning purity] before she mixed, it may be completed while she is in a state of impurity; after she rolled it, however, it must be completed in a state of purity. 
  If she consecrated [to the Temple] her dough before rolling it, and then redeemed it [value onto a consecrated coin], it is obligated [in <i>Challah</i>]. If she consecrated after rolling it, and redeemed it, it is also obligated. But if she consecrated it before rolling it, and the [Temple] treasurer finished the rolling, and then she redeemed it, [the dough is] exempt, as at the time the obligation took effect, it was exempt. 
  Similarly, if one consecrated their produce before the point of obligation <i>Ma'aserot</i> [tithes] took effect, and redeems it, it is obligated in <i>Ma'aserot</i>; and if one redeemed after it had reached the point of obligation for <i>Ma'aserot</i>, it is obligated in <i>Ma'aserot</i>. But if one consecrated it before [the point of obligation in <i>Ma'aserot</i>], and the [Temple] treasurer completed it, and then the owner redeemed it, it is exempt, as at the time the obligation took effect, it was exempt.  
  If a non-Jew gave [flour] to a Jew to make dough for him, it is exempt from <i>Challah</i>; If he gave it to him as a gift: if before rolling the dough, it is obligated; but if after rolling it, it is exempt. If one makes dough together with a gentile, and if the Jew's share is not [at minimum] the minimum for <i>Challah</i>, the dough is exempt from [taking] <i>Challah</i>. 
  A convert who converted to Judaism and had dough: if the dough was made before he converted, it is exempt; after he converted, it is obligated. If he is in doubt [whether he mixed the dough before or after his conversion], it is obligated and [a non-<i>Kohen</i> who accidentally ate this <i>Challah</i>] is not obligated for paying the extra fifth [to the <i>Kohen</i>]. Rabbi Akiva says, it all depends on [the time of] the formation of a light crust in the oven. 
  If one makes dough from a mixture of wheat and rice, and the dough has the taste of the grain, it is obligated in <i>Challah</i>, and a person may use it to fulfill one's obligation [of <i>Matsah</i> [unleavened bread] on Passover. But if it does not have the taste of the grain, it is not obligated in <i>Challah</i>, nor may a person  use it to fulfill one's obligation on Passover. 
  One who takes leaven out of dough from which <i>Challah</i> had not been removed and puts it into dough from which <i>Challah</i> had been removed: if one has a supply [of dough] from another place, one can take out [<i>Challah</i>] in accordance with the precise amount; but if one does not, one takes out one [portion of] <i>Challah</i> for the whole [dough]. 
  Similarly, if olives of [regular] harvesting that became mixed with olives [left over] for striking-off [by the poor, that are exempt from <i>Ma'aserot</i>], or grapes of [regular] gathering, with grapes [left over] for gleaning [by the poor]: if one has a supply from another place, one can take out [the necessary tithes] in accordance with the precise amounts. But if one does not [have a supply from another place], one takes out <i>Terumah</i> and <i>Terumat Ma'aser</i> [a tenth of the tithe given to a Levi which must, in turn, be given to a Kohen] for all of them.  And as for the rest, [one takes out] <i>Ma'aser</i> [<i>Rishon</i>, the first tithe of produce, which must be given to the Levi] and <i>Ma'aser Sheni</i> [the second tithe of produce, which must be taken to Jerusalem and consumed there] in accordance with the precise amount.  
  One who takes leaven from dough of wheat [flour] and puts it into dough of rice [flour]: if it has the taste of grain, it is obligated in <i>Challah</i>; 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 kind with its own kind, but [with regard to a mixture of a kind] not with its own kind, [rather] only when it imparts taste. 
  
  
  
  Two women who made  two [batches of dough, totaling two]  <i>Kabim</i> [sing., <i>Kav</i>, a specific unit of measure], and these touched one another, even if they are of the same species, they are exempt [from <i>Challah</i>, (a portion of a batch of bread dough given to a <i>Kohen</i>, priest (pl., <i>Kohanim</i> which becomes holy upon separation, and can only be consumed by <i>Kohanim</i> or their household)]. When they belong to one woman: if [the batches are] one species with the same species, they are subject; of different species, they are exempt. 
  What qualifies as a species with its same species?   Wheat does not join together with any [species] other than with spelt;  barley joins together with all [species] except wheat. Rabbi Yochanan ben Nuri says, the rest of the species join together one with another. 
  If there are [two batches of dough measuring] two <i>Kabim</i>, and a <i>Kav</i> of rice [dough] or a <i>Kav</i> of <i>Terumah</i> [a portion of a crop given to a <i>Kohen</i> which becomes holy upon separation, and can only be consumed by <i>Kohanim</i> or their household] dough between them, they do not join together. [If there was] dough from which <i>Challah</i> had already been removed from between them, they join together, since it had once been subject to <i>Challah</i>.  
  A <i>Kav</i> of [dough made from] new grain and a <i>Kav</i> of [dough from] old grain which are stuck together: Rabbi Yishmael says, let him take [<i>Challah</i>] from the middle. But the Sages prohibit.    One who has taken <i>Challah</i> from [dough made out of] one <i>Kav</i>:  Rabbi Akiva says, it is [indeed] <i>Challah</i>; but the Sages say, it is not <i>Challah</i>. 
  Two <i>Kabim</i> [of dough], this one had its <i>Challah</i> removed on its own, and this one on its own, and then one goes back and made of them one batch of dough: Rabbi Akiva exempts, but the Sages make it liable. It turns out that the stringency [of his ruling] leads to the leniency [of his other ruling]. 
  A person may take the requisite amount for <i>Challah</i> out of [pure] dough that did not have its <i>Challah</i> removed, in order to remove it in a state of purity and may go on separating from it for [impure] <i>Demai</i> [produce from which it is uncertain whether tithes were already taken], until it becomes putrid, as the <i>Challah</i> of <i>Demai</i> may be taken from pure [dough] on behalf of impure [dough], and from [one dough for another dough] which is not in close proximity.
  A Jew who was a tenant of non-Jews in Syria: Rabbi Eliezer obligates their produce in <i>Ma'aserot</i> [tithes] and in [the laws of] the Sabbatical year;    but Rabban Gamliel exempts.    Rabban Gamliel says, [one must give] two [portions of] <i>Challah</i> in Syria; but Rabbi Eliezer says, [only] one [portion of] <i>Challah</i>.    They had adopted the lenient ruling of Rabban Gamliel and the lenient ruling of Rabbi Eliezer. They went back and acted in accordance with Rabban Gamliel in both respects.   
  Rabban Gamliel says, There are three regions with regard to [the laws of] <i>Challah</i>:  From the land of Israel to Keziv, one [portion of] <i>Challah</i>; from Keziv to the river and to Amanah, two [portions of <i>Challah</i> - one to the fire and one to the priest, with [the one] to the fire having a minimum measure, and [the one] to the priest lacking a minimum measure; from the river and from Amanah and inward, two [portions of] <i>Challah</i>, one for the fire and one for the priest, with [the one] for the fire lacking a minimum measure, and [the one] for the priest having a minimum measure. And [a impure priest] who has immersed himself, but it is still day, may eat it. Rabbi Yosei says, he does not require immersion. But it is forbidden to <i>Zavim</i> [sing., <i>Zav</i>, males who have certain  atypical genital discharges, which render them impure] and <i>Zavot</i> [sing., <i>Zavah</i>, females who have certain types of atypical genital discharges, distinct from their menses, which render them impure], to the <i>Niddah</i> [a female who has menstrual discharges which render her impure], and to women after childbirth. Though it may be eaten with a non-<i>Kohen</i> at the [same] table and it may be given to any <i>Kohen</i>.
  These may be given to any priest:    Devoted things [see Lev. 27:28], first-born animals, the redemption of the first-born [male child], the [lamb substituted as] ransom for the first-born of a donkey, the shoulder, the two cheeks and the maw [see Deut. 18:3], the first of the fleece, oil [of impure <i>Terumah</i> fit only] for burning, consecrated food [which must be eaten] within the Temple, and the first fruits. Rabbi Judah prohibits first fruits. Vetches of <i>Terumah</i>: Rabbi Akiva permits, but the Sages prohibit. 
  Nittai a man of Tekoa brought <i>Challot</i> from Betar [outside of Israel], but they did not accept from him. The people of Alexandria[, Egypt] brought their <i>Challot</i> from Alexandria, but they did not accept from them. The people from Mount Tsevo'im brought first fruits prior to Shavuot, but they did not accept from them, because of what 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).
  Ben Antigonus brought up first-born animals from Babylonia, but they did not accept from him. Joseph the Priest brought first fruits of wine and oil, but they did not accept from him. He also brought up his sons and the members of his household to celebrate the minor Passover in Jerusalem, but they turned him back, so that the thing should not become an obligation.  Ariston brought his first fruits from Apamea and they accepted from him, because they said, one who buys [a field] in Syria is as one who buys [a field] in the outskirts of Jerusalem.  