Transcript

Challah 2.4-2.7 · Time4Mishna

0:03
In order for dough to be obligated, it has to be at least the size of one and a quarter kav. However, if somebody makes two different pieces of dough, let's say each one is only the size of a kav, and after kneading it, so after the obligation set in and the dough is too small to be obligated, the person then later added the two doughs together and combined them into one larger dough, which is now above the minimum size to be obligated in challah. The halach in that situation is that they do become obligated in challah, since they're still dough. So you can still become obligated. The question of our mission is what is considered mixing the two doughs together, such they are considered one large dough. And what is considered like just putting two small pieces of dough together, but not actually making them into one. So Nisha says when he produces his dough as small pieces, only one calf each. So each piece of dough is too small to be obligated. But then the naguzebaze, they touched each other. So just touching does not obligate them in Challah because it's still considered to be two pieces of dough. So they are exempt from this literally means until they bite each other. And what that means is if one dough is touching the other dough, then it's stuck to it quite a bit. And if you were to pull apart one of the doughs, it would take with it some of the other dough. So at that point they are considered to be properly connected, and they're considered one larger piece of dough such that it would be obligated in challah. Now, Belize holds there's another way for it to become obligated in challah, even if the two pieces don't become stuck together, and that is even somebody who takes lots of pieces of bread out of the oven. And again, each piece is the size of a kav. And then the n he puts all of the pieces of bread into the same basket, and the pieces are only touching each other. Obviously, once it's been cooked, they can't actually stick together. But Akun Trubliezer, if they are in the same basket and they are touching each other, Hasal, Mutzarf and Lachalla, the basket combines them to obligate them in challah. And the reason for is that the Torah says that the bread of the land is obligated in challah. Now, we've learned a number of times already that the obligation of challah sets in when it's kneaded into dough, which is before it's made into bread. So what does the Torah mean when it says that the bread is obligated in challah? It should have said that the dough is obligated. So Blazer understands this posse to include this exact case, meaning a situation in which it couldn't become obligated when it was made into dough because each piece of dough is too small. Well, the posock teaches that there is still a way for that to become obligated. Now, once it's baked, the individual pieces can't stick together because they're hard. So it can't be that that's what obligates them. Rather, it must be that putting it in the same basket, that is what obligates them at the stage where it's actually bread. And that's what the Torah means when it says that the bread itself is obligated in.
2:50
Hey, since the obligation of khalah only sets in once the dough is made, once it's kneaded. So hamafish khalas separates a portion of kalof from the flour before it's even kneaded into dough.
3:03
That's not a valid challah. The obligation is from.
3:07
It's from a portion of your dough, not of your flour, and therefore it is not challah. Furthermore, if the coin were to keep it the gad, it would be considered theft in the hands of a Cohen, even though the original owner gave it to him, the co needs to give it back to him, because if he doesn't, then the owner will think that he's already given his challah, and he won't end up actually separating khalaf from the dough, and he'll end up eating produce from which the challah has not been separated, which is a and therefore co needs to give it back to him. So he makes sure that the owner knows that he has not yet fulfilled his obligation of challah. And indeed, the dough itself, once it's made into dough, is still obligated in challah, since the first challah was not valid. V Hakemach and the flower which he gave to the kohen as khalah, which wasn't actually challah, since it's not actually challah.
3:57
If it has the minimum amount to the obligation, it's obligated in challah, just like the original flour and the dough, because it is not considered challah itself. If it was considered itself, then when the koi were to make it into dough, he wouldn't have to separate challah from it, but since it's not valid at all, it would be obligated in challah when it is turned into dough in exactly the same way as the rest of the dough is obligated in challah. Now, although the cone has to give back the flower to the original owner, Vasura Lazorim Div. Rabbi Yeshua, that flower is forbidden for non carnim to eat, according to Rabbi Yeshua. And this is a decreemadra bonon, because since he declared the flower challah and he gave it to a Cohen as challah, so if he is then given it back and he starts eating it, people will see him eating what he gave to the kohen, and they might come to the conclusion that a non cohen is allowed to eat challah. So to prevent that occurring, even though he gets it back from the kohen, he's not allowed to eat it. So he'll have to sell it back to the kohen so the kohen can eat it. However, Omlova Chachom said to him, we're not worried about that. At the end of the day, it's not challah. People won't come to the conclusion that it's now permitted to eat challah even for a non Kohen. And in fact we have evidence because Maisa Kufosha Zakinzar it once happened that a elder who was a big Tamil Chacham, a great man who was an old man, he once grabbed this meaning it once happened that this flower which was given to a Cohen and then given back to the Tsar, the non Cohen said this great man ate it and he was a great man, so he assumed that he did the right thing. And so we see from this story that it is permitted for a non coin to eat that, since at the end of the day it is not flour, however replied to them, no, that old great man, however great he was, he made a mistake.
5:42
He ruined things for himself because he'll get punished for the avera. But interestingly, he fixed it for others because others like you, who would bring evidence from this old great man, you think it's permitted because of what he did. So if you were to eat this challah or this piece, which was designated as challah, so you would be doing it by mistake because you think it's permitted based on what he did, so you won't get punished so severely because it will only be by mistake, but he will get punished because he did the wrong thing. And in fact, he even calls other people to do the wrong thing. Mr. Vov, he mentioned a few times already that the minimum size the dough needs to be in order to be obligated in Challah is one and a quarter kav. Now, a quarter of a kav is also known as a loyg or a river, which means that one and a quarter cup is the same as five loyg. So the mission says five quarter cup of flour. So that's the same as five.
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So dough which is made from that amount of flour would be obligated in khala. Now, where exactly do we get this measurement from? So the obligation of Challah was given to the Jewish people while we're in the midbar in the desert. And the obligation was that you should separate the first part or a portion of your dough. Now, what was the dough of the Jews in the midbar? The answer is they had the mon, the special food which Hashem provided them with throughout their journey through the midbar. Now, the Torah says that the mon, the size of the mon, was an omer, which is the same as one tenth of an afar. Now, an afar is equivalent to 72 lake, which means that an omer is a tenth of that. So an omer is 7.2 lake. So the size of the mon was 7.2, like so, since the command of Challah was talking about the dough which they had during the midbar, and its volume was 7.2 lag. So only dough which is at least 7.2 log is obligated in Challah. Now, we just learned that it's five lake. But the truth is that's because the volume of a log and of all the measurements changed over time. And there are actually three different time periods throughout the days of the Torah and the days of the Mishnah when they were written. And there are three different time periods of how much each measurement was worth. And in short, each measurement was increased twice, and both times it was increased by 20%, which means that something which was 7.2 lo using the original lo is only 5 of the later lo, since a later log was larger than a earlier lloyg. So it was 7.2 lo then became 5 loig. Since 5 loig was as big as 7.2 lo once was. Be it as it may, the Mishnah continues that heym them that's referring to the flour and the sourdough, which is bread which has been aged slightly and it's used to make other bread rise, just like what yeast does versus and their fine bran versus umursunon and their coarser bran made up of larger bits so even though most people sift their flour and get rid of the bran, nevertheless if these are still part of the mixture and the dough is made together with these things, since some people do eat it with that, for example, poor people, they'll eat bread even with bran in and therefore they all combine to make the chameisha Shiva Im the 5 Reva, the 5 LA which will make it chayavin. Obligated in challah. However, says the Mishnah, since fundamentally the bran is not obligated in challah, it's only since it's part of the mixture anyway and it wasn't separated away from the flour that it has the same status as the flour. So it's also obligated. However, it follows that if the bran was taken out of the flour, so it was sifted and after sifting it for he put the bran back into the flour, so as the ishna, in that case the bran would be exempt from challah, which means that if the dough is not 5 loyg without the brand, then all of the dough will be exempt, since the brand is no longer considered part of the flour. And it's just like any other exempt ingredient which is added to the dough. And as such it remains exempt from which design with or the amount which one has to separate as in order to permit the dough to be eaten is any amount. The Torah just says that from the first bit of your dough, any amount of the dough, if you take that as challah, then you can eat the rest of it yourself. However, the Torah does say from the first part of your dough, from a portion of your dough you shall give. So the fact that the Torah words it as a gift to a kohen means that it has to be something which is considered a gift which the kohen can really benefit from. So just a tiny amount of the dough will not be enough for that, although it will allow you to eat the dough, because you would have permitted the dough, however, you're still obligated to give more to the kohen. So it comes out, you'll just have to separate more from the dough and get up to the koin. Now, how much is that? So the Rabbonon said that when the Torah says you have to give a significant amount, a significant amount is considered to be 1. 24 of a minimum sized dough. So a 24th of 5 loyg is equivalent to 1.8 eggs. And so one would have to separate dough the size of 1.8 eggs as challah, regardless of how big the dough is. Because that's considered a significant amount. So even if you've got a massive dough, all you need to give midori size is a significant amount, which would be 1.8 eggs. However, midranon one needs to give 124 of the dough, whatever size the dough is. And so the misha tells us shura challah, the measurement of challah, the amount that one has to separate is echolmes and varba, or 1 24th of the dough. And one of the reasons why one has to separate a 24th of the dough, even if he makes a lot of dough, is because since in general one only makes a little bit of dough, and when you make a little bit of dough, you have to separate 124 in order that you're giving a significant amount to the kohen. So if one time you make more dough, you still need to give the same proportion of your dough to a kohen. It's true that now you'll be giving more than the minimum significant gift to a kohen. But since you usually only bake a little bit, and so in general the amount you have to Give is a 24th, we don't change that. And even if you're baking a lot of dough, you still have to give a 24th. And this is whether whether somebody is making a dough for himself, or even if somebody is making dough for the wedding feast of his son, so he's making a lot of dough. So 24 will be much more than 1.8 eggs. Nevertheless, as we explained, since in general 1.8 eggs is around 1 24, so in this case too, ekhmes and bar will have to separate 1 24th of the dough. Now, when it comes to somebody who always bakes bread in large portions of dough, for example, Nakhtun sho is lim kobashuk, a baker who is making dough in order to sell it in the marketplace.
12:02
And the same would apply to a woman who is making dough in her house in order to sell it in the marketplace. So people like this, since they always make a lot of dough. So for them, 1.8 eggs is always much less than a 24th. And therefore for them, they have to separate 148 of their doers. Challah, since 148th will always still be big enough that it's considered a significant gift to the kohen, since a baker always bakes a lot of dough. So we said before that in general, somebody has to separate 1 24th of the dough. However, says the mission, if her dough becomes tome, the reason why we're saying her dough is because it was most common for the woman to be the one who was making the bread when it's not a baker. So if the dough became tome by mistake, or it was totally out of her control. So then since anyway all the challah which you separate is going to go to a cohen and then I'll have to burn it. So you don't need to separate so much, since anyway it's going to be burnt.
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In that case, we're lenient and you only have to separate 1:48 of the bread or of the dough. However, nitmes mazidah, if it became tome intentionally, she wanted to separate less challah, so she made it tommy on purpose. So in that case she is still obligated to separate echod Mes and Varba124 of Hado. And this is because of a very important rule, so that the one who is sinning does not gain from their sin. And of course it's a sin to make the challote or the dough tome before the challah has been separated. Just like it's forbidden to make truma tome, it's also forbidden to make challah tome. So we don't want her to gain from her avira of making it tome. And therefore she still needs to separate 1 24th of her dough.