Talmud Jerusalem
Talmud Jerusalem

Talmud for Hallah 2:1

אחווה ור' זעירא. ואבא הוה אמר ליה בשם רבי ישמעאל אומר נאמר לחם בפסח ונאמר לחם בחלה. מה לחם שנאמר בפסח דבר שהוא בא לידי מצה וחמץ. אף לחם שנאמר בחלה דבר שהוא בא לידי מצה וחמץ. ובדקו ומצאו שאין לך בא לידי מצה וחמץ אלא חמשת המינים בלבד. ושאר כלה דברים אינן באין לידי מצה וחמץ אלא לידי סירחון. תני א"ר יוחנן בן נורי קרמית חייבת בחלה. ריב"נ אמר באה היא לידי מצה וחמץ. ורבנין אמרי אינה באה לידי מצה וחמץ. ויבדקוה. על עיקר בדיקתה הן חלוקין. ריב"נ אמר בדקוה ומצאוה שהיא באה לידי מצה וחמץ. ורבנין אמרי בדקוה ולא מצאו אותו שהיא באה לידי מצה וחמץ. תמן תנינן תפוח שריסקו ונתנו לתוך העיסה וחימיצה הרי זו אסורה. תני רבי יוסי אומר מותר. רבי אחא רבי אבהו בשם רבי יוסי בן חנינא מה פליגין במחמץ במימיו אבל במחמץ בגופו דברי הכל מותר. ר' יוסי כדעתי' דו אמר תמן אין תבשילו תבשיל ברור. וכן הוא אומר הכא אין חימוצו חימוץ ברור. וכמה דאת אמר אין לך בא לידי מצה וחמץ אלא חמשת המינין בלבד ודכוות' אין לך מגרר עם כולן אלא חיטים ושעורים בלבד. רבי הילא בשם ר"ש בן לקיש לא שנינו אלא העושה עיסה מן החיטים ומן האורז ואינו נגרר אלא עם החיטין בלבד: מהו שיהו חייבים על קלי שלו משום חדש. א"ר זעירא כתיב (ויקרא כג) ולחם וקלי וכרמל לא תאכלו את שחייבים על לחם שלו משום חדש חייבין על קלי שמום משום חדש. את שאין חייבים על לחם שלו משום חדש אין חייבים על קלי שלו משום חדש: רבי ירמיה בעי קומי רבי זעירא עירב ארבעת קבין בפני עצמן וחימצן וד' קבין בפני עצמן ועירבן הרי בשעת חיובן לבא לידי מצה וחמץ. אתייא דרבי יונה כרבי ירמיה ודרבי יוסי כרבי זעירא. אתיא דרבי יונה כרבי ירמיה. כמה דרבי ירמיה אמר עד שיהא קרוי לחם. כך ר' יונה אמר עד שיהא קרוי לחם. דרבי יוסי כר"ז כמה דר"ז אמר מינו קרוי לחם כן רבי יוסי אמר מינו קרוי לחם. אתיא דרבי יוסי כרבי הילא אע"ג דו פליג עלוי. רבי שמואל בר נחמן שמע כולהון מן אהן קרייא

Come and see, [let us test this hypothesis by implication from our mishnah]: "...from the time that the Kohanim go in to eat their terumah." It is [still close to] daytime. It is as soon as the stars come out!? [and the Tosefta says:] "...from the time when people usually go in to eat their bread on the eve of the Sabbath." That is an hour or two after nightfall! [These are obviously two very different times.] And yet you say: "These opinions are close enough to be equal!?" --Rabbi Yose said: "Let the problem be resolved [by claiming that the Tosefta refers only] to those small villages whose way is to go on up [home] while it is still day, to spare themselves from the animals." It teaches in a Baraita: "The one who recites [the Shema] before this has not fulfilled their obligation. If so, why do we recite it [before nightfall] in the synagogue? Rabbi Yose said: 'We do not recite it in the synagogue to fulfill its obligation. Rather, [we recite it] so that we may stand up in prayer after a word of Torah." Rabbi Zeira in the name of Rav Yirmiyah: "If there is doubt whether he made the blessings after his food or not, he should make the blessings [even though he may be doing it a second time]. For it is written (Deut. 8:10) 'And you shall eat, and you shall be satisfied, then you shall bless [the LORD your God...]' If there is doubt whether he prayed or not, he should not pray [as he may have already done so.]" But he disagrees with Rabbi Yohanan. For Rabbi Yohanan said: "If only a person could pray the entire day!" Why? For prayer is never a waste. If there is doubt whether he recited [Shema] or not, we may gather from this baraita: "The one who recites [the Shema] before this has not fulfilled their obligation." And is not before [nightfall] a time of doubt? And yet you say "he should recite [Shema]." This implies that if there is doubt whether he recited [Shema] or not, he should recite [Shema]. [From Tosefta 1:1] "The indicator of this is when the stars come out. And though there is no proof of it [from Scripture], there is a trace of it: (Neh. 4:21) '...we were doing the labor, and half of them were holding the spears from the break of dawn until the stars came out.' And he writes: '...it is guard-time for us by night and labor by day." How many stars should come out so that it becomes night? Rabbi Pinhas in the name of Rabbi Abba bar Papa: "One star, surely day. Two, doubt. Three, surely night." "...two doubt," [really]? But is it not written, "...until the stars came out!?" Rather, [the plural] "stars" indicates two! [Not three!]--The first one doesn't count. [An unattributed baraita:] "If he sees one star on the eve of the Sabbath and performs a creative task, he is exempt [from punishment]. Two, he brings a conditional guilt offering, Three, he brings a sin offering. On the departure of the Sabbath, if he sees on star and performs a creative task,

Jerusalem Talmud Challah

Rebbi Jeremiah asked before Rebbi Zeïra: One mixed four qab25Since Mishnah 2:6 states that dough made from 5/4 qab of flour is subject to ḥallah, it is clear that one has to read here “quarter qab” instead of qab. The leavened flour by itself is not enough to induce an obligation of ḥallah. separately and made them leavened, and another four qab26Another 5/4 qab of rice, millet, or pea flour which cannot be leavened and which by themselves never induce an obligation of ḥallah. separately and mixed them. Then at the moment of their obligation27After he mixed the leavened dough with the non-grain flour, he now has 2 qab which potentially are obligated for ḥallah. for ḥallah can they become maẓẓah or leavened? [He said to him, its kind becomes maẓẓah or leavened.28If the leavened flour were more than the unleavened, the unleavened could be disregarded and all would be subject to ḥallah but when is it evenly split it does not satisfy our crtiteria.] Rebbi Jonah parallels Rebbi Jeremiah, Rebbi Yose parallels Rebbi Zeïra. Rebbi Jonah parallels Rebbi Jeremiah, just as Rebbi Jeremiah says, only if it is called bread, so Rebbi Jonah says, only if it is called bread15,A similar text Sifry Num. 110. As regards Passover only, Babli Pesaḥim 35a, Mekhilta deR. Ismael Bo Chap. 8, 17; Sifry Num. 146.16Deut. 16:2.. Rebbi Yose parallels Rebbi Zeïra, just as Rebbi Zeïra said only if its kind is called bread, so Rebbi Yose said only if its kind is called bread12This must be R. Simeon ben Laqish. R. Yose asserts that R. Ismael accepted the inference as valid; “dough” includes every bread-dough made from grains similar to the bread grains wheat and barley.. Rebbi Yose parallels Rebbi Hila29He says in Halakhah 3:6 that there can be no obligation of ḥallah unless more then 50% is bread flour and the finished product tastes like bread. R. Zeïra in that Halakhah is quoted as stating that R. Hila got the names of the Tannaïm wrong in his baraita. even though he disagrees with him.
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Jerusalem Talmud Challah

For him who holds it is obligated134Early Second Tithe obligated for heave. It was established in Terumot 2:1 that heave of the tithe may be given from one batch for an unrelated batch., if he used it as heave of the tithe for some other produce, how do you treat it? Like a heap of sheaves which became dema‘135Profane mixed with heave; cf. Terumot 3:2. or like a dough which became dema‘136Which is exempt from ḥallah, cf. Mishnah 4.? A heap of sheaves which became dema‘ you say is obligated, a dough which became dema‘ you say is free! Rebbi Tanḥuma in the name of Rebbi Ḥuna: Concerning a heap of sheaves which became dema‘ if he transgressed and gave heave before it became obligated, is it not heave137The Constantinople print (Benvenist) has this as a declarative sentence: “It is heave.” The heap of sheaves is not processed but if heave is given, automatically all tithes are also due.? A dough which became dema‘ if he transgressed and gave ḥallah from it before it became obligated138A (sufficiently large) bread dough is potentially obligated for ḥallah the moment it is no longer dry flour. is not ḥallah as we have stated there139Mishnah 2:5.: “If somebody gives ḥallah from flour it is not ḥallah and will be robbery in the hand if the Cohen.140The two cases have been explained but the original question was not answered.”
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