Transcript

Challah 3.4-3.7 · Time4Mishna

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In the previous Mishnah, we learned that if a woman makes her doughdash, she designates it to the Beis Hamikdash. So if at the time that the challah obligations set in, and that time is when the dough is kneaded and it turns into a proper solid dough, if at that time it belonged to the Beis Hamikdash still, and she hadn't yet redeemed it, then it is exempt from challah, since at the time of the obligation it belonged to the Beis Hamikdash. This Mishnah will bring a very similar case. But here instead of discussing challah, we'll be discussing the tithe seeds, which have to be separated from produce. And this is of course, an earlier stage, once the harvest of process has been completed and in fact the mission begins.
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Similar to it, similar to the case we had in the previous Mishnah, is the following case.
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One who makes his Paris, he makes his produce, Hector, before they reach the stage at which they become obligated in maestros.
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And then he redeemed them again. And this is all still before that stage, which means that when it reaches the stage, when it becomes obligated in my source, namely, when the whole processing is completed, for example, when the stalks all piled up in a pile, so since at that stage it no longer belonged to the Beis Hamikdash, that produce will be obligated in maestros in the various tithes and gifts for the Khanim, the Lavim, and the poor people. Now, what happens if he makes it Hector, Bolan Samaisrus, after it reached that stage where it became obligated, and then he redeemed it again, that produce is obligated in maestros, since he only made it, Hector, after it became obligated. And once the obligation is set in, he cannot remove that obligation by making it Hector. Now, this is the case where he'll be exempt if he designates the produce of the Beis Hamikdash before their process of being completed. So before their obligation sets in. And Hagizbar, the treasurer, the one who looks after the finances of the Meis Hamikdash, he completes the processing of the produce, he, let's say, piles it up in a pile. And after that, after it was piled up and the process was completed, and it became obligated in maestros for Akha Kahbadaan, and after that he redeemed the produce, then Peturin, the produce is exempt from maestros Chai vosnai Peturin, because of the time that they became obligated in Mysoreus, they were exempt, as we learned in the previous Mishnah. And that exemption lasts even if after that he redeems it. So he transfers the sanctity from the produce onto money. So the produce is just like regular produce now. Nevertheless, since when the obligation began, it couldn't begin because it belonged to Hector, so that exemption lasts even after is redeemed. Mr. Hey, the Torah says that your dough is obligated in Challah, which as well as teaching us that hekdeshto is not obligated, it also teaches us that a non Jewish do is not obligated, since that's not considered yudo. And because of that, a non Jew who gave to a Jew flour las Yisra' issar, in order for the Jew to bake for him dough, says the Mishnah, even though the Jew baked it, it's not his, so it's not considered your dough. And therefore that dough is exempt from challah since it belongs to a non Jew. It follows, however, that the sonnev matona, if the non Jew gave it to the Jew as a present, so if he gave it to him before it was kneaded into dough, so that means that the Jew will knead it once it already belongs to him, and therefore he will be obligated to take challah from that dough. However, if the Nandru only gave it to him as a present after it was kneaded, once the dough is already kneaded, then potter, then the Jew will be exempt from separating challah again because of the same principle that it all depends on that significant stage when the dough is needed. And if it wasn't obligated then, then it will remain exempt, even if later on the situation changes. Now, what happens if a dough is jointly owned between a Jew and a non Jew? For example, if somebody makes dough together with a non Jew, let's say half a flour which was used belonged to the Jew and half of it belonged to the non Jew. So certainly the Jew won't have to take challah from the entire dough because half of it belongs to the non Jew. The question is, does he have to separate challah from that which belongs to him? Or do we say that since the Torah said that your dough is obligated in challah, that implies that it has to be your dough only. So if it's shared, maybe it will be exempt, but the Mishnah says that is not the case. The only time that it will be exempt from challah Is if the Jew's portion of that bread, of that dough is smaller than the minimum amount which is obligated in Challah, then then it will be exempt from Challah, since we pretty much ignore the non Jewish part of the dough. However, if the Jew's portion was big enough, then it will be obligated even though the whole dough as a whole doesn't totally belong to the Jew. Nevertheless, we're pretty much ignoring the non Jew's part of the dough. And as long as the Jew's portion is large enough, he will be obligated to separate Challah from that portion.
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A person who converts and he had dough and he started processing the dough before he converted. So he started while he was still a non Jewish, but by the end of the processing he was already a Jew. So of course, in what situation will he be obligated to separate Khalah? It all depends on that critical stage when it is needed. So if it was processed, and that means that if it was needed before he converted, so that means that the critical stage occurred while he was still a non Jew. And therefore Potter will be exempt from separating Khalil even once he converts. However, Mishka, if it was only needed after he converted, then he is obligated to tithe it, because again, it all depends on the stage where it becomes obligated in challah, and that is when the dough is kneaded. Now, what happens if in Safiq, if it's a doubt whether the kneading took place before he converted or after he converted. So since the Challah obligation is made the oraysa, and so if he were to eat it, he is possibly violating a sin which is mediraisa, we apply the rule of Sofik d' Oraisa Khumra, that a doubtful case when it concerns a Torah based prohibition is ruled stringently and therefore he will be obligated to separate Khalaf from that dough. Now, though he's obligated to separate the Challah and give it to a Cohen, the Cohen does not get it for free. Because when it comes to monetary laws, one can only receive something if he can prove that he is entitled to it. That's known as hamaitzim Kaveira or Olaf harayah. So since over here the coin can't prove that he's entitled to it, because it's a doubtful case whether the Challah needs to be separated, so he'll have to pay the owner for the Challah and then he'll receive it. Now the mishnah adds a leniency which applies to this challah as opposed to regular definite challah. And that is that we know that if somebody eats challah unintentionally, he needs to pay back the value of the challah which he ate plus a chomesh, a fifth, which is actually a quarter of its value. The reason why it's called a fifth is because a quarter of something is actually a fifth of the entire value plus the quarter. For example, a quarter of 100 is 25, and 25 is 1/5 of a hundred and twenty five. Be it as a may, the Misha tells us that a non clone who eats this challah will not be obligated to pay the chimesh, although he is obligated to pay back the karen, which is the actual value of the challah which he ate. And the reason for this is because the purpose of paying back the karen, the actual value is firstly to compensate the kohen, and that he definitely needs to do. And secondly, it's in order to gain an atonement for his avera. On the other hand, the chimesh, the fifth which is added, that's just a fine, but it's not a necessary part of the atonement. And as such, in a doubtful case, one does not need to pay the chesh. Now, over the last few mishnayas, we've seen many different times in many different cases that the most critical and significant stage of the processing of bread is when it is kneaded into dough. That's when the obligation sets in, if it's hectares or it belongs to a non Jew at that stage, and it's exempt. But we're now going to see the rubiakiva. Oymer Kiva says that the obligation does not set in when it's needed. Rather it all depends on when the bread crusts in the oven. So when it's properly baked, that is considered the completion of the process of the dough and the bread. And therefore that is when challah is separated. And for example, if it belongs to hegdesh at that point, then it will be exempt. But all the cases in the past, Perek, which we've described and we've said that the critical stage is when it's needed. Akiva argues on all of that, and he holds that the critical stage is actually when it has been properly baked in an oven. Mishazijay, we learned at the beginning of the maserta that only the five primary grains, wheat, barley, spelt, oat and rye, only if the dough is made out of those grains, would it be obligated in challah? The question of our Mishnah is, what happens if one of those grains is mixed together with another usually exempt grain, for example, one who makes dough out of flour from wheat and flour from rice. And we're talking about a situation where the majority of the flour is rice, which is generally exempt. However, the Mishnah says if there's the taste of the primary grain, so in this case, if you can taste the wheat flour, even though it's the minority of the flour, then nevertheless all of the dough is obligated in challah, and this is a very important concept in taruvas, various mixtures of different types of produce. And so even though the majority is the rice, if the obligated substance in the mixture gives off a taste to the rest of the mixture, then the entire mixture is viewed as the obligated mixture, as the forbidden mixture. So in this case, we view the entire dough as if it was made purely from wheat flour. So firstly, and secondly, one can fulfill the obligation of eating matzah by eating that on the first night of Pesach, and he doesn't need to eat any more than he would usually eat. You have to eat the kazayas of matzah the size of an olive. And it's the same over here, even though you're not actually eating a keza of wheat matzah, nevertheless, we view the entire mixture as if it was wheat, because since wheat is the obligated substance in the mixture and it gives off its taste, so we view the entire mixture as that. On the other hand, if the dough does not have the taste of the primary grain of the wheat, in this case, then it is not obligated.
10:04
A man cannot fulfill the obligation of matzah on the first night of Pesach by eating that dough. In this case, we view the entire dough as if it was made out of rice, because since there isn't even any taste of the wheat and the majority of it is not wheat, so the wheat is just nullified in the mixture. Over here, we're using the principle of raiv of majority, and we follow the majority, so the wheat is nullified in the majority of rice.