Talmud for Hallah 1:1
משנה חמשה דברים חייבין בחלה החיטים והשעורין והכוסמין ושיבולת שועל והשיפון הרי אלו חייבין בחלה. ומצטרפין זה עם זה ואסורים בחדש מלפני הפסח ומלקצור מלפני העומר ואם השרישו קודם לעומר העומר מתירן ואם לאו אסורין עד הבא העומר הבא:
From when may one recite Shema in the evening? From the time the Kohanim go in to eat their Terumah (produce consecrated for priestly consumption). Until the end of the first watch, says Rabbi Eliezer. And the Sages say: Until [astronomical] midnight. Rabban Gamliel says: Until the break of dawn. It once happened that his [Rabban Gamliel’s] sons came from a house of feasting. They said to him: We have not recited Shema. He to them: If dawn has not broken, you are obligated to recite it. And it is not only in this case that they said it! Rather, in all cases where the Sages said "only until midnight," the obligation remains until the break of dawn. [e.g.] Burning the fats and limbs [of the sacrifices, on the Temple altar] — the obligation is until the break of dawn. [e.g.:] All [sacrifices] which may be eaten for one day — the obligation is until the break of dawn. If that is so, why did the Sages say, "until midnight?" To distance a person from transgression.
Jerusalem Talmud Terumot
Should not their5Speaking of deaf-mute, insane, and minor. action be proof of their intentions6One should allow non-verbal communication of “intention to volunteer”.? As we have stated there7Mishnah Makhširin 6:1: “If somebody brings his produce up to his roof because of worms and dew descended on it, it is not under the category of ‘when given’ but if he intended this {that the produce should be wetted by dew}, it is under the category of ‘when given’. If a deaf-mute, insane, or minor person brought them up, …”. As explained in Demay, Chapter 2, Note 141, produce is not susceptible to impurity unless it came into contact with water (or any other fluid causing impurity, cf. Demay, Chapter 2, Note 136) and that contact was desired, since the verse Lev. 11:38: “If produce got wetted by water … it will be impure” can also be read as: “If water was given on produce …”. It is inferred that the wetting, even if happening by a passive process, must have an active ingredient, viz., that the moistening of the produce must be agreeable to the owner.: “If a deaf-mute, insane, or minor person brought them up, they are not under the category of ‘when given’ because they have action but no intention.” What is their action? Rebbi Ḥuna said, when he grabs it while full of dew8In the Babli, Ḥulin 13a, R. Joḥanan explains that he turns the produce over in order to distribute the moisture evenly. This is professional action. R. Simson conjectures that the action envisaged by R. Ḥuna is the same as explained by R. Joḥanan.. We also have stated there9Mishnah Makhširin 3:8. It is explained in that Chapter that water drawn intentionally will make produce susceptible to impurity even if the contact of the produce with it was unintentional. The example described in Mishnah 8 is that of cattle whose feet have to be washed, either because the animal was used for threshing and now is all dusty, or because of some medical condition. Then the water drops clinging to the animal after it was washed in the river will make produce susceptible to impurity unless the animal was driven to the river by “a deaf-mute, insane, or minor person.” Here again, if the cattle are not only driven to the river but actively washed, intention is clearly shown.: “If a deaf-mute, insane, or minor person brought them down, even if he thought that [his animals’] feet should be doused, it is not under the category of ‘when given’ because they have action but no intention.” What is their action? Rebbi Ḥuna said, when he rubs them with water. We should also say here, let their action be proof of their intentions! Rebbi Samuel, Rebbi Abbahu, in the name of Rebbi Joḥanan; Rebbi Zeïra in the name of the rabbis (Num. 18:27): “Your heave will be credited to you.” When thought is mentioned in the verse10The root both of “thought”, מחשבה, and “being accounted for”, נחשב, is חשב., his action cannot prove his intentions; when thought is not mentioned in the verse, his action can prove his intentions. Since here thought is mentioned in the verse, his action cannot prove his intentions.
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Jerusalem Talmud Challah
MISHNAH: If the dough became dema‘39Heave fell in the dough and there is not enough profane dough to lift the heave. Then the entire dough may be eaten only by Cohanim (cf. Demay 4, Note 27). before it was rolled2After kneading it was shaped ready to be baked. This is the end of preparation of dough and, as for all heave, the completion of processing induces the obligation of heave. it is exempt since dema‘ is exempt from ḥallah.40Mishnah 1:4. If a doubt of impurity arose before it was rolled it may be processed in impurity41If the dough later becomes obligated for ḥallah, the possible impurity already exists while the entire dough is profane. There is no prohibition to cause impurity to profane food (Babli Niddah 6b). The ḥallah will be forbidden and has to be burned, as if it were certainly impure. but after it was rolled it must be processed in purity42At the moment the obligation of ḥallah was created, the dough and its ḥallah were pure. If later ḥallah is taken, it is ḥallah which may be impure. It is forbidden to the Cohanim but it is also forbidden to directly make it impure (cf. Pesahim 1:7)..
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Jerusalem Talmud Terumot
Rebbi Ḥananiah, Rebbi Immi in the name of Rebbi Joḥanan: The argument of the House of Shammai is that he is like one who says: This shall be heave for itself and what is below it144Since the House of Shammai accept that heave given for olives and oil is heave for the olives, they must accept that if one gives heave for two physically separate batches of olives, it must be valid.. Rebbi Ḥananiah wanted to say, of its own kind145The argument is valid for one kind, for example olives. But if somebody has olives and grapes, he cannot give heave simultaneously for two batches of each.. Rebbi Zeïra said to him, do not accept that. When he said “this shall be146He really has to say: “This shall be heave.” At that moment, the batch from which he took the olives becomes freed from the obligation of heave and the next Mishnah will state that heave may be given only from ṭevel, not from profane produce.”, what is in his hand was freed and the rest becomes profane, may profane free ṭevel? Rebbi Ḥananiah the son of Rebbi Hillel147A fifth generation Galilean Amora, quoted only in the Yerushalmi. said, it is simultaneous. When he said “this shall be”, what is in his hand was freed together with the rest. Rebbi Ḥanina said, that is convincing for the Great Heave where one must give heave from what is earmarked148Mishnah Ḥallah 1:9. Since heave is given by estimate, it must be given from a well-defined lot. But heave of the tithe is exactly ten percent; it may be given anywhere if the volume, weight, or number of the produce to be tithed has been determined beforehand.. But heave of the tithe must be defined by measure, weight, or count.
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