Transcript

Challah 1.9-2.3 · Time4Mishna

0:03
The Torah refers to challah in several different places as truma. It uses the word truma. And because of that, we learned that the halachas of challah mirror the halachas of truma. And so this misha is going to list many halachas which apply to truma. And the Torah says applies to truma. And the Mishnah says that it goes for challah as well. Says the Mishnah, one is liable to death by the hands of Hashem 1 if a non cohen eats challah or truma on purpose. So again, the Torah explicitly says that with regards to truma. And because the Torah calls challotruma, we learn that this applies to challah as well. Now, if somebody eats truma unintentionally, he has to pay back the value plus. So the Mishnah says this punishment of adding on a fifth applies to challah as well. Now, these two punishments for eating truma or challah only apply to somebody who eats at least a kazayas, at least the size of an olive of the challah or the terumah. But the Mishnah says they are forbidden for non qaraim to eat even a tiny bit of the challot, though they might not get that punishment for eating just a tiny bit. It's forbidden to eat any amount of the challah or the truma. The hamric se kohen, and they are the property. They are for the possession of the kohen, meaning once the kohen has received them, he can do what he likes with them. He could sell them on. He has to treat them with sanctity, so he can't allow them to become Tommy. However, unlike other tides, such as my sasheni, which one is not allowed to sell or do any business with, khala and truma are considered the Cohen's possession. And that also means he can buy anything by exchanging the challah for anything.
1:35
They are nullified one in a hundred, meaning if one unit of truma gets mixed with a hundred units at least of chulin, then the truma is nullified in the chulin and we consider the entire mixture. If there's less than 100 times, however, then we need to treat the entire mixture as truma, and that is known as a maduma, which is a mixture of Truman and chulin. When there's less than 100 times more chulin than Truma, and that applies also for challah, that challah is nullified if there are 100 times more.
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Is that because of the sanctity and the high level of Truman the laws with regards to their tumor are more strict. Now, in general, regular food. Regular food and even most of the Thais, such as my sashani or my solution, they can only become a shane in a tumor. A shame in the tumor means that it's 2 degrees removed from the original source of the of the tumor. So, for example, if the original source of the tumor was a dead insect, something which touches that becomes a rishon lathama. And something which touches the rishon latumah becomes a shayni lathamah, two degrees removed from the original source of the tuma. Now, if the shaina l tuma were to touch regular food, it would not become because regular food cannot become 3 degrees removed.
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However, when it comes to truma and challah, it can become even a shlishil tumah. So if it touches something which touched something which touched the original source of the tumah, then it would still become tome as a shlishy litoma. Three degrees removed from the original source of the tuma. Namidra bonan, One's hands are generally assumed to be a shaini l'tuma, meaning if one doesn't know that he touched a tome item, however, he wasn't watching his hands and being very careful with his hands. And because hands always moving about and touching things, midrabono, we consider one's hands, only one's hands, a shayni natama, which means that if one's hands touch regular food, the regular food will not become tome, because regular food cannot become a shleshi l tuma. However, if one's hands touch truma, that means truma touched a sheyni latomah, which would make the terumah a shlishilotoma. And because of that, before one eats truma, and the same goes for challah, one needs to wash his hands, because washing one's hands removes this rabbinic level of shein, which means that if your hands then touch the truma or the challah, they will not become tome. Now, kohenu is tomei is not allowed to eat truma or challah. But it goes a bit further than this, because even once the kohen has gone through his whole purification process, and the last stage in purifying himself is going to the mikveh, dipping himself in the water of the mikveh. But the halacha is that from the time that he has gone to the mikveh, even though he's done everything which he needs to do, he is still not allowed to eat trima or challah. Or carbonas at that matter, until that night. So for the rest of the day, he is known as a tavul yim, which means he went to the mikvah that day. But Vahariv Shemesh, he needs to wake, he needs to wait until the sun has gone down and is, and it has become evening before he can eat Truman challah once again. Another halacho, which we learned, when we learned, is that if somebody is separating truma from one lot of produce on behalf of other produce as well, you're allowed to do that as long as the two piles of produce are the same type of so if instead of separating truma from each one, you want to separate double from one of them on behalf of both piles of produce, you're allowed to do so as long as you do it minhamukof, which means that both piles of produce are next to each other. They don't necessarily have to be touching, but they have to be right next to each other. Now, if one of those piles is tome, it still requires the tithes to be separated. However, there's a concern that if one of them is tommy, then the person separating tithes from both of them will not want to allow the tommy pile to go anywhere near the tohar pile. And therefore the cannot be separated from a tohar pile of produce or tohar dough on behalf of tome dough or on behalf of Tommy produce. The reason being that you are likely not to separate it Min Hamukov, you're likely to make the tommy produce very far away from the Tara produce because you're afraid of making the Tara produce tommy, and therefore you're going to come to separate the tithes shalom and mukaf not next to each other. So to prevent you doing that, you're not even allowed to separate from tahar produce on behalf of Tameh produce.
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Rather, you have to do it when they're right next to each other and from produce whose processing has been completed. One can only separate maestros and truma once the produce has been fully processed, and same goes for the dough, only once it is actually kneaded into the dough can you separate the challah. And finally, the last similarity is if somebody declares my whole threshing floor, all of my produce should be truma, and I'm making all of my do challah, I'm giving all of it to the kohen, says the miz Omay Khlomi hasn't said anything, and it is an invalid designation and it won't be considered truma u challchar Miktos unless he leaves some of it for himself. The reason being that the Torah says you have to separate the first part of your grain or the first part of your dough as which implies that you can't separate the entire dough and it has to be a portion. Now it can be a massive portion, 99% of the dough, but as long as you leave a little bit so that it's considered a portion and not the entire produce.
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When it comes to most tithes, since their obligation sets in once the processing of the actual produce and the stalks is completed, so any produce which grew in Eretz Yisrael is obligated in the Masrus, but if it grew outside of Eret Israel, then the maestros do not apply, at least on a deis or Torah base level. However, when it comes to Challah, the obligation doesn't set in on the produce itself when that's completed. Rather at a later stage, once it's actually turned into flour and then made into dough, only when it's kneaded into dough does it become obligated in Challah. And therefore, if produce grew outside of Eretz Yisrael, but then it was brought into the land of Eretz Yisrael after it was processed, but before it was needed in to do and then it was kneaded in Eretz Yisrael, says the mission of Chayoden Bachalor, they are obligated in Khalah and this is learned from the posse, which says that when you to Eretz Israel, which I will bring you to, then the Torah adds another word which says sh over there. Now the word over there is unnecessary. And so we learned from there that it comes to include another case where we are obligated than Challah, and that is projects which grew outside of Eretz Israel, as long as it is needed in Eretz Israel, it is obligated in Challah. And what happens if it's the opposite case, if it was brought out of here, out of eretzestrol 2 chutzla aretz so the produce grew in Eretz Israel, so it's obligated in all the other tithes and all the other laws which apply to produce. But then at the time that the Challah obligation set in, it was no longer in Eretz Israel, so says it is obligated in Challah, since the Torah says when you eat from the bread of the land, you're obligated, which implies that any bread which is baked from Eretz Yisrael produce, even if at the time that you eat it or at the time that you make it into dough, it's not an Eretz Yisrael, it's still Eretz Yisrael bread and Eretz Yisrael produce, and therefore it's still obligated in Challah, however, exempts it from Challah. And he actually learns this also from the word Shama. The Torah says you're obligated over there, which implies that you're only obligated if at the time that the obligation set in, meaning at the time that you needed it in to do, if it was inherited, then then it's obligated, but if not, then it will be exempt. So according to Akiva, it all depends on that critical time when it becomes obligated in Challah. Mishnah Bayt. So we saw in the previous Mishnah that any dough which is kneaded in Eretz Yisrael, everybody agrees that that is obligated in Challah. We had a discussion. If it grew in Eretz Yisrael and was needed outside of Eretz Yisrael, what's the halacha? But everyone agrees that if it is needed inside of Eretz Yisrael, when the obligation sets in, then it is obligated in Challah. Now, the case of our Mishnah is where somebody brings soil, yup, root soil, from outside of Eretz Israel, puts it onto a ship, sails the ship to Eretz Israel, and parks the ship next to the Eretz Israel land, and the soil remains in the ship, and he plants produce in the soil there. But remember, the soil came from outside of Eretz Yisrael. Now, even if you were to consider the soil and that which grows from it to be produce of outside of Eretz Yisrael, that wouldn't make a difference to Challah, because as we saw, as long as you knead the dough in Eretz Yisrael, it's obligated in Challah, irrelevant of where it grew. Focus of our mission is not with regards to the Challah, rather it pertains to the tithes and the other laws which apply to Eretz Yisrael produce. And so the question of the Mishnah is, is this considered to be Eretz Israel produce? Now, if it grew only in soil from outside of Eretz Yisrael and the soil was on top of the ship, so since it's gaining all of its nourishment from outside of Eretz Israel's soil, it will not be considered Eritre soil produce. However, the case of our Mishnah is where there are holes at the bottom of the ship. And to fill up the holes, they filled it up with earth, hard pieces of earth that's filling up the holes. And then on the floor of the ship, they put lots of soil from outside of Eretz Israel and plant produce in that soil. So since the soil is on top of earth and the earth is touching the sea below it, which means that it's gaining nourishment from the soil on the floor of the sea, and because it's right next to Eretz Yisrael's land, it's very shallow, so it's near to the seabed. And that means that Eretz Yisrael soil is giving nourishment to the pieces of earth in the bottom of the ship which are filling up the holes. And through that, the soil on top of that earth also gains nourishment. So since they are gaining nourishment from Eretz Yisrael soil, the Eretz Yisrael seabed, it is considered Eretz Yisrael produce. So the mission begins. Afar kutzal aret Shababas fina la Aretz soil from outside of Eretz Yisrael, which was brought on a ship to Eretz Israel. And you planted things in that soil. And as we explained, there are holes in the ship and it was filled up with earth. So that produce will be obligated in tides and the Schmitt laws will apply to it as well. That's once every seven years. So you can't work the land. And that which grew during Shmita has special laws, special sanctity. So that would apply to this, just like it would apply to regular Eretz Israel produce. Now, behold, it clarifies what exactly we're talking about, says A. Mosai. When is this the case that they're obligated in misuse and chevius and they are considered outsourced produce? That's only Bismanchas Fino gaicheshes in a time and a situation where the ship is actually touching the ground, it's touching the seabed, so there's no water in between the earth of the ship and the floor of the sea. And therefore nourishment and nutrients are being given from the Eretz Israel seabed to the earth and therefore to the soil. But if it's not actually touching the ground, so then that means that the soil is not gaining nourishment from Eretz Israel's seabed, and as such will not be considered Eretz soil produce, and it will be exempt from Maisias and Shmita. Now, the Mishnah ends off by talking about Isa Shanilaysa Bemei Peirs dough, which is kneaded together with fruit juice. So instead of adding water to the dough and the flour, fruit juice was added to the flour. Now, we mentioned in the previous Perek that there's a minimum size of dough which is obligated in challah. Now, if water is added to flour, so all of the flour becomes one dough, and it's considered one unit which makes up just one piece of dough. But when other liquids are mixed with the flour, the dough doesn't necessarily become such a solid piece, which all of the dough is like one piece. Often the flour doesn't stick together as well. And so it could be argued that if fruit juice is added to the flour, then all of the flour does not produce one unit of dough. And rather it's lots of small pieces of flour which are stuck together slightly. But it's not considered one unit as. As such, it might be argued that it should be exempt from challah, since it's like lots of small pieces of dough, but not one large piece of dough. The Mission says that is not the case with. Rather, it is obligated in khalas, since the fruit juices do bind together the flour enough for it all to be considered like one big piece of dough. And the Mission adds another law with regards to Tuma, and that is that food can only become Tommy if it has come into contact with one of seven liquids, for example, water, milk, honey. Now, one of those seven liquids is not fruit juices. And therefore, if the flour was only mixed with fruit juices and no water was added whatsoever, it's just natural fruit juices, then that dough and the bread ultimately will not be able to become Tommy. So it comes out that it can be eaten with Tommy hands. And even the challah which is separated from it can be eaten with somebody who has tommy hands, since it's impossible for that dough to become Tommy since it has not come into contact with one of the seven liquids. Mr. Gimbal, when it separates, he needs to make a bracha on that separation. One who is not wearing any clothes, however, is not able to make a bracha. And therefore he shouldn't separate challah because he won't be able to make the bracha on that. So he would end up violating that midra bon on command. Now, it's true that if you separate challah without the bracha, it is valid. But ideally, one shouldn't do so if he knows, they won't be able to make a bracha. Now, the main area which we're concerned about are the lower private areas of men and women. And as long as those are covered, you will be able to make a bracha. And because of that, a woman can sit down and then designate her challah, a rumor, even if she is unclothed and she is allowed to make a bracha then, because while she is sitting, because she is able to cover her lower private parts while she is sitting, but not a man, because even when a man is sitting down, his lower private parts are not covered, and because of that, he can't make a bracha. So ideally, he shouldn't be the one who separates the challah. However, if he does separate the challah and doesn't make a bracha, it is valid once he has done it. The second half of this Mishnah concerns mishaeli yochela sesisos ib'tahara One who is unable to produce and to process and to make his dough in a state of tahara, in a state of purity. So, for example, if he's tome and there's no mikvah around, and for whatever reason, he can't appoint a messenger to do it for him, the question is, should he try and avoid the whole obligation of challah, or should he separate tomichalah, give it to the cohen, who will then have to burn it? So according to the Tanaka, he should make the dough into pieces which are only a cize. Now, the minimum sizes which will be obligated in challah is a cover and a half. So if each piece of dough is only the size of a calf, then it will be exempt from challah.
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And you should not make it in a state of tumor by making it into one dough, because then you will be causing khalah to be destroyed. It's better that there not be any challah in the first place than to get it, to designate it and then to destroy it. However, says you should make it and designate the challah as tome, and you shouldn't make it as just small pieces which are exempt from khala. And explains his reasoning in the same way as he calls the pure challah he calls it, and it gets the name of which has holiness and sanctity to it.
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In the same way he calls tomado the part which he separates his he calls that hala.
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Both get the name of.
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But pieces of dough which are only the size of a calf don't have a part in this name. And you won't even fulfill the Mitzvah of Khala. You won't be giving sanctity to something which really deserves the sanctity. And so contribiakiva, you should separate it, even though in the future it will need to be destroyed by the Cohen.