תלמוד על חלה 3:1

According to Rebbi Simeon ben Laqish who said²⁵The disagreement between R. Simeon ben Laqish and R. Joḥanan is in Terumot 4:1, Note 10., ṭevel becomes voided by plurality, it is intelligible²⁶If he replants in a way which will eliminate the duty of tithing from the ripe fruits, it is intelligible that we require him to tithe now since otherwise also the part which grew under a potential obligation will be free if the new growth is more than what is already grown.. According to Rebbi Joḥanan who said, ṭevel does not become voided by plurality, he should wait until it is fully grown and tithe for everything²⁷Since the original ṭevel will not disappear, replanting will never free the current crop and no tithing now should be necessary, in obvious disagreement with the Mishnah!. Or might we say that Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree about ṭevel which has this status by a word of the Torah²⁸Wine, olive oil, and threshed grain brought to storage. but for ṭevel which has this status by their word²⁹By rabbinical tradition. everybody agrees that ṭevel becomes voided by plurality. Rebbi Abba bar Cohen objected: Did we not state³⁰Mishnah Ḥallah 3:7: “Similarly, olives for pressing {harvested by the owner by shaking the tree} which were mixed with picked olives {gleaned by the poor and exempt from tithes}, harvest grapes {subject to tithes} which were mixed with grapes of gleanings {of the poor and exempt from tithes}, if he can provide for {the obligated} from another place, he should do so; otherwise, he takes heave and Heave of the Tithe for everything but the tithes only in proportion.”: “Similarly, olives for pressing which were mixed with picked olives, harvest grapes with grapes of gleanings”? Is that not ṭevel by their words³¹The obligation for heave and Heave of the Tithe even for the proportion gleaned by the poor cannot be biblical; if the exempt amount is more than the obligated, the entire obligation is rabbinical.? Rebbi Mana³²R. Mana II. said, I upheld this: Oil from olives for pressing³³Obligated by biblical decree. which was mixed with oil from picked olives.

Rebbi Yose in the name of Rebbi Simeon ben Laqish: This¹⁶This refers to the last statement of the Mishnah, that legal ḥallah can be taken as soon as the flour is moistened. R. Simeon ben Laqish must read with Maimonides that not 5 quarters are still dry. The Mishnah then does not imply that 5 quarters of flour are already moistened; one might object that then there is no obligation of ḥallah. is Rebbi Aqiba’s, as we have stated there¹⁷Mishnah 4:4.: “If somebody took ḥallah from a single qab, Rebbi Aqiba says it is ḥallah, but the Sages say it is no ḥallah.” Rebbi Aqiba said that only for the past, maybe for the start¹⁸If R. Aqiba validates ḥallah which was taken against the rules, it does not mean he will accept that one may start with the intention of giving ḥallah as long as the dough does not contain five quarters.? Here we deal with the start. Rebbi Jonah, Rebbi Ḥiyya in the name of Rebbi Simeon ben Laqish, they followed the manner of Rebbi Aqiba¹⁹Mishnah 3:1 cannot be derived from 4:4 but the Sages who declare ḥallah from less than 5 quarters invalid cannot accept Mishnah 3:1 (in the Maimonides version.).

MISHNAH: The following are subject to ḥallah but exempt from tithes: Gleanings, forgotten sheaves, and peah¹¹³Cf. Peah 4, Note 97. Since the poor may sell the grain collected as gleanings, etc., the flour from these grains is subject to all rules of regularly harvested grain. The detailed arguments for exemption are in Ma‘serot 1, Notes 18–23., as well as abandoned property¹¹⁴Cf. Peah 6, Note 1, for the exemption from heave and tithes., First tithe of which its heave had been taken¹¹⁵This is purely profane; there is no reason why it should not be subject to ḥallah. The statement which is needed is that flour made from first tithe taken before the great heave becomes profane upon separation of the heave of the tithe (its heave, in the language of the Mishnah) without any great heave., second tithe and dedicated [grain] that were redeemed¹¹⁶But unredeemed second tithe in Jerusalem is free from ḥallah for R. Meïr who holds that it is Heaven’s property; cf. Ma‘aser Šeni 4, Note 67., the excess of the ‘omer¹¹⁷The flour from the barley cut for the ‘omer presentation which was not needed in the Temple. This was redeemed and sold by the Temple as profane., and grain not yet one-third ripe¹¹⁸According to the majority opinion, dough made from flour of green kernels, not yet one-third ripe, can become leavened and therefore is subject to ḥallah.; cf. Notes 15–20.. Rebbi Eleazar said, grain not yet one-third ripe is exempt from ḥallah.
The following are obligated for tithes but free from ḥallah: Rice, millet, poppies, sesame, legumes¹⁵¹Anything from which a kind of flour can be extracted, other than grasses. The main examples are peas and beans., and less than five quarter [qab] of grain¹⁵²A dough made with more than this volume of flour is subject to ḥallah; Mishnah and Halakhah 2:6.. Bismarcks¹⁵³The traditional spelling pronunciation is הַסּוּפְגָּנִים but better Mishnah sources write the word without ו, derived from Greek σπόγγος, Armenian and Syriac spung “ sponge”. According to Arukh, they are what in Arabic is called إسْفُنْج isfunj, spherical spongy cakes fried in oil. In modern Hebrew, the word is used in the feminine: סופגניות., honey cakes¹⁵⁴Defined in the Halakhah as “milk and honey”. The readings of the Kaufmann ms. of the Mishnah, הדיבשנים, or of the Munich ms. of the Babli, הדבשנים, are preferable., roasted cakes¹⁵⁵Greek, [ἄρτος] ἐσχαρίτης, ὁ, “[bread] baked over the fire”., pancakes¹⁵⁶Cf. 2S. 13:9., and dema‘¹⁵⁷Profane and heave mixed together, forbidden to all but Cohanim. are free from ḥallah.