Transcript

Challah 4.6-4.9 · Time4Mishna

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The following Mishnah is understood in several different ways by the various and we're going to explain it according to the way that the Rambam understood the Mishnah, and that is that we're discussing dough which we're not sure whether the challah has been separated from the dough or not. So of course you are obligated to separate the challah. Again, however, because it's only out of doubt, we're going to see that certain leniencies apply. Now, as well as this do only being obligated in challah out of doubt, it has also become to now whenever it's possible to separate challo from tor, though that is what one should do. Now, we learned early on in the Maserta that one is not allowed to separate challo from tohr do on behalf of to.
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The reason being that you may come to separate it when the two does are not next to each other. So it won't be min hamukkof. And that is not a permitted way to separate tithes or to separate challah. Now, the main leniency which our mission is going to present is the fact that in this case, since it's only obligated in challah out of doubt, we one can separate challah from other tohar dough on behalf of this dough. In fact, that could even be better because that way the challah will be tahar, so the coma will be able to benefit from it properly by eating it instead of having to burn it. So the Mishnah says one can take the amount of challah which needs to be taken from other dough from which the challah has not yet been separated in order to separate tohar khala leho V to in order to constantly separate on behalf of do, which is possibly obligated in although the generally refers to produce which is brought from an amha from an ignorant person, and because of that, you need to tithe it out of doubt. In this case, the m refers to any produce or any dough at that matter, which one needs to separate khala from out of doubt. And what the mission is saying is that one can designate a piece of to that he will keep, let's say, far away from any toma dough. And every time he has dough, which is a doubt whether it's obligated in, he can designate part of the toar dough as on behalf of that dough, which is only possibly obligated in challah. Now, this to which you're using to separate halah from, you need to make sure that you don't separate khalah from it on behalf of itself, because as soon as you would do that, it would become unsanctified produce from which the tides have already been separated and the challah has been separated. And you can't separate challah from chulin on behalf of anything. And so you have to make sure that you don't yet separate challah from this dough on behalf of itself. So that way you can use it to separate on behalf of other doughs. And so you do that until you've used up the entire dough, until basically you've made the entire dough challah on behalf of other dough. Now, if you think about it, if you're doing this for lots of different doughs, so you're going to leave this Tahar dough for quite a while and it will come to a stage where it's no longer edible and it's moldy and it can't be eaten. So the Mishnah says that this only works until that dough becomes totally spoiled and not really edible, because then it cannot function as since can only be separated from dough which is edible and fit for humans to consume. And now the Mishnah summarize what exactly is the leniency which we find out in this case?
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Because something which is only obligated in Halo, out of doubt, it's can be separated from other tohar do on behalf of that dough if it's Tommy. Even if it's Tommy.
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And when doing so, you don't have to make sure that they're next to each other. As we described, the top or do from which you are separating challah can be very far away and you just designate part of it as Challah every time you have dough, which is only possibly obligated in Challah.
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The next couple of Mishnayas discuss the various locations in and surrounding Everett's Israel and the status of the produce which grows there and whether it is obligated in Challah. And the first land which we're going to discuss is the land of Surya. And Surya refers to all of the lands which Dovid Hamelech conquered before conquering the entire Eretz Yisrael borders, as the Torah describes them. So before completing the entire conquest of Eretz Yisrael itself, though Hamelach conquered some other lands surrounding Eretz Yisrael. So those lands are known as Surya. Amid eraisos, Surya is not considered like Eretz Yisrael, however, Medya Bonon, because it surrounds Eretz Israel and it was conquered by David Hamelech So it does have certain halachas just like Eretz Yisrael does. And the mission tells us that Yisroel, Shah, Yairis and Nagoyim be Surya, a Yisroel who was a sharecropper for non Jews in Syria and Oris, a sharecropper is somebody who rents and works somebody else's land and at the end he splits all of the produce with the owner. So he takes a percentage of the produce and the owner of the field takes a percentage. So if a Jew is a sharecropper on a non Jew's land in Syria, same by Maestrovias, Rabbizza obligates all of the produce which goes to the sharecropper himself, the Jewish one, in tithes and in the Shemitah laws, meaning according to Yazer, Surah has exactly the same status as Eretz Yisrael in this regard. So just like in Eretz Yisrael, any produce, even which a non Jew owns is obligated in maestros. If a Jew gets hold of the produce and also the laws of Shemitah, its mission is of the opinion that a non Jew who owns land in Eretz Israel does not remove the obligation of maestros. And Yaakov, the same goes for Surya, however, says that it's exempt from tithes and I would not need to treat it with the laws of Shmita, since although it's true that Mijabon on Syria does have some of the same laws as Eretz Israel, that's only land in Surah which is owned by a Jew. But since this land is at least partly owned by a non Jew, it does not share the laws of Eretz Israel. Now the halacha is that if somebody makes dough outside of Eretz Yisrael, so that's for now, say, a far away country from Eretz Yisrael. The Halacha is that he actually has to separate two portions of Challah. And the reason for this is because Medjabbonon, all land outside of Eretz Yisrael is considered Tome. The main reason is because the people who lived outside of Eretz Yisrael would often bury their dead in random places and it wasn't necessarily marked. So you can never be sure where was Tome and where was Tahar. And so in Jabon, we consider all of all of Chutzal Aretz everywhere outside of Eretz Yisrael to be Tome. It follows therefore that if you separate Challah outside of Eretz Yisrael, it automatically becomes Tomeh in Fact, it's before you even separate it. So since it's it needs to be burnt. So the first challah which is separated is burnt. However, this would result in every single challah portion which was separated outside of Eretz Yisrael being burnt. And no one would ever separate challah and give it to a kohen for him to eat. But there would be a danger of people totally forgetting about this law of giving challah to a kohen for him to eat. And so that we would keep and remember and uphold the regular laws of challah, the Rabban instituted that as well as separating the challah and then burning it, you also have to give another portion of challah to a kohen. And we'll see more details in the next Mishnah. But the point of this Mishnah is that says these two different portions of challah which have to be separated also applies to Surya. Just like in the first half of the Mishnah, Rabin Gamliel did not consider Surya to be part of Eretz Yisrael. So to over here, and therefore Surya is considered like the rest of the lands, which is tome. And therefore you have to separate two challahs, one to be burnt and one to be given to the Kohen. On the other hand, Jabil Yezer, just like in the first part of the Mishnah, he considered Surya to be part of Eretz Yisrael. So to over here, and therefore only one challah has to be separated because he does not consider Surya to be tome. So only one challas is to be separated and given to a Kohen for him to eat. Now, the Mishnah records that Ochazukulesho beyond Gamaliel, the Kulesher people began to hold like the leniency of Im Gamliel, namely, that sharecroppers in Syria of fields belonging to non Jews are exempt from maestros and shmitah. But they also held, like the leniency of Rabbizer, that you only have to separate one portion of challah and Surya. Now, this is forbidden to do because really it's all hinged on the same argument of whether we consider Syria to be part of Eretz Yisrael or part of the rest of the lands. So you can't pick the leniencies of either one. Either you hold like Ramon Gamliel for both of them or like Rabin for both of them. And therefore they went back.
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They went back to behave and to follow Rabban Gamliel's opinion in both matters and therefore they were exempt from maestros and shmita if they were sharecroppers in a non Jewish land in Syria. However, they would need to separate two portions of Challah in Syria, just like Rama and Gamlia instructed with regards to the sanctity of Eretz Yisrael itself. Even within Eretz Yisrael there are different levels and there's two significant stages here. One is known as Kadusha Roshaina and that refers to when Yeshua and the Jews came into Eretz Israel the first time, whatever land they conquered at that time. And Kadusha Shnir refers to when Ezra and the people from Bovill came up to rebuild the second base Amikdash. So they conquered Eretisra once more. However, they didn't conquer all of Eretz Yisrael which they had originally. So that which they conquered in the Kadusha Shiniya was smaller than the Kadusha Roshayna. Now the Kedusha has shown are the countries which were conquered in the times of Yeshua that sanctity did not last. When the first was destroyed, that sanctity was removed. On the other hand, the Kedusha Shnea, the land which Ezra reconquered, that sanctity lasts until today. And so Mid Oray. So only the lands which Ezra reconquered when coming up to rebuild the second Reis Hamikdash, only that land has the sanctity of Eretz. Is however the remaining lands of Eretz Yisrael which were conquered the first time by Yahushua but not reconquered by Ezra. Those lands still have sanctity. Midrabanon says the Mission Rabban Gablil Omar Ramon Gabliel Sundays there are three different areas of land within Eretz Yisrael and the surrounding parts of Eretz Yisrael. With regards to the obligation of Challah Eretz Yisroel we had Kaziv. This is the first one from Eretz's trial itself all the way up to its this northeastern border of Kaziv. And this is referring to Eretz Yisrael which was reconquered by Ezra. So this has the sanctity of Eretz Isamid or Isa, and therefore one portion of Challah has to be separated and given to a Cohen as usual. Now, further out than that from Kaziv until the river which is north of Kaziv, or to the west until Amana. So basically further out than Kziv, those are the lands which Yeshua conquered, but not Ezra and therefore they are only sanctified Midrabanon, which means that just like the rest of the lands outside of Eretz Yisrael, these lands are also considered to be to, which means that the first Challah which you separate actually becomes Tome and needs to be burnt. However, since Medya Bonon it is considered part of Eretz Yisrael, you also need to give a Challah in the same way as you would give it inside of EricTastral itself, because otherwise people will look at it and they'll think that that is part of Eretz Yisrael and that all Challah is burnt. So they'll come to the conclusion that even Challah inherits Yisrael itself is always burnt, and therefore shite Chalais. Two portions of the Challah has to be separated.
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One goes to the fire and is burnt because.
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And now a portion is given to the Kohen so that people don't come to the conclusion that all Challah, even that which comes from Eretz Yisrael itself is burnt. Now, in that case, the main Challah which is separated is the one which is burnt, and therefore Shalur, the one which goes to the fire and is burnt, Yesh Lashiur does have a measurement of 1 48th of the dough, just like all Challah, which is Tome ul Challah from Tome, dough needs to be 1 48th of the dough. However, the Shalkoyn, the Challah which he's giving to a Kohen, since that is not actually real Challah, and the only reason why we're giving it is to prevent people thinking that all Challah is burnt, so it's not real Challah, and therefore Eloshira doesn't have a measurement. You can just separate a tiny amount of your dough and give it to a Kohen, because that is enough to stop people thinking that all Challah is burnt. Now, the third area under discussion is really the rest of the world, that which was not conquered by either Yeshua or Ezra, and therefore Midoray. So certainly it is totally exempt from Challah. However, as we mentioned early on in the Maserta, Mijabon Challo applies everywhere, even outside of Eretz Yisrael, so that people won't forget about the whole concept of separating Challah. And so the mission says from the river and from Amana inwards, and this really means inwards to the rest of the world, which is outwards from Eretz Israel, again, two portions of Challah have to be separated. Now, since outside of Eretz Israel is considered to so one of the portions one goes to the fire. However, since the entire point was so that people wouldn't forget about Challah, it has to also be done in the correct way. And therefore, for Achas Lakoyin, one has to go to the kohen for him to eat. Now, in this case, neither of the two challahs are real Challah. The entire obligation outside of Eretz Yisrael is only so that people don't forget about Challah. And so the Rabbonon chose the portion which is given to a kohen to be the portion which has to be 1 48th of the dough, because that way the kohen will benefit. So Shalur, the one which is burnt in the fire in Asher, doesn't have a measurement. It could just be any amount of the dough. And you burn that Vishal koyyn, and the one which goes, that's the one which does have a amount. And you would need to separate 1 48th of the dough and give it to a Kohen, since that one he benefits from. Now, the truth is, we're about to see in the Mishnah that that is not even generally the case in general, since outside of Eretz Yisrael, there is no Midorayzah law of Challah at all. So we're more lenient. And therefore, if there is a cone available outside of Eric's trial, who you can give the challah to, and that cone is Tahar, then you can give the entire challah, 148 of the dough to him and he can eat it. You don't even need to burn the Challah because it's not really considered real Challah because there's no source for it in the Torah. Now, in what scenario does one need to burn part of the Challah as we just described? That's only in a case where the only coin available is a Tome Cohen. So since anyway the coin can't eat the challah at that moment, since he's Tome, so a portion of challor does need to be separated and burnt. However, if there is a Tohar cone available, in fact, even if the only cone who is available was Tommy, and he's gone through his purification process, but he has not yet waited until it got dark, he's known as a Tavul Yoim. And in general, before it's got dark, he's still forbidden to eat challah. Nevertheless, since he has gone through the whole purification process and it's just a matter of waiting now until nighttime, there is another leniency, and that is that if he is the only cone available, the Challah can be given to him and none of it needs to be burnt. As Moshe says, a Tavul ym can eat that challah. And in this regard, we basically view the Tavul Yom as a regular Tahar Cohen. And he can eat that challah which is given to him because it is not real challah. Now, takes this a step further and says the cone does not even need to go to the mikvah and purify himself in order to eat this challah. This challah is totally not challah. Even a Tome cone is allowed to eat the challah. Now, the truth is, even according to Yaisi, not every tame cone could eat it. There are some severe levels of tuma which would prevent a cone from eating it. But most Khanim who are tame would be allowed to eat this portion of challah since it is not real challah. However, as we just said, even this lenient challah is forbidden for Zone Zovim and Zovois who are men and women who have a very severe level of tumor. La nidosis refers to women who have a particular type of tumor vlayodus and women who give birth and as a result get a severe level of tuma. Since their level of tumor is very severe, they wouldn't be able to eat even this challah which comes from outside of Eretz Yisrael. Now, another leniency which applies to Challah from Eretz Yisrael is that can be eaten together with a non Kohen on spot the same table. In general, it's forbidden for a Kohen to eat challah while eating together with a non Cohen in case the non Cohen comes to eat part of it. But when it comes to this challah, it's permitted, since anyway this whole obligation of challah is.
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And finally, when it tell us this challah can be given to any Cohen, and the way we're going to understand this is that it has to be given to a Cohen who keeps halacha properly. But even if that coin doesn't eat all of his food in a state of purity, you're still allowed to give him this challah. However, when it comes to regular challah, you're not allowed to give it to a Kohen who doesn't eat everything in a state of purity, since he may come to make the challah Tome as well. But of course that doesn't apply to this challah which comes from outside of Eretz Yisrael, since anyway it's tame and so that concludes the list of leniencies which apply to challah which comes from outside of Eretz Yisrael Mishra test. Because we mentioned in the previous Mishnah that challah from outside of Eretz stroll can be given to any kohen. This Mishnah will provide us a list with many different things which can indeed be given to any kohen. Now, when we say any kohen, we still mean a koyan who keeps halacha. The point is, you can give it to a koyn even if he doesn't eat all of his food in a state of purity. When it comes to regular truma, for example, you can't give it to a kohen unless that kohen eats all of his food, even his unsanctified food, in a state of purity, out of concern that he might by mistake make the trimur tome, just like he's happy to make his.
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But in the following list, you can give it to a qaren even if he eats his regular food in a state of tuma, the Ilun Tolm Alchal Qayn. The following things can be given to any Qoyin who keeps halacha, even if he eats his unsanctified produce in a state of tuma. Firstly, hacharomim. This is the name for a certain type of vow in which if somebody declares something to be khayyerim for qayanim, it belongs to Qaanim. Now, once the qoyin receives that, he can do what he likes with it, it doesn't have any sanctity to it, and in fact it can become tome. So of course it would give a given to any kohen. Third, more the habakkure firstborn animals, the halach is that a firstborn animal has to be born as a koraban. But if it has a wound, then it is given to a koyen. Now, when the coin receives this, he has to eat it inside of Yerushalayim. Now, if a coin is going to Yerushalayim, then he will inevitably go to the Beit Hamikdash, which means that he'll make sure to purify himself before going into the Beis hamikdash. So even if in general he is not so particular with the laws of tuma, when he is eating a firstborn animal, he is particular. Next, with fidden haben, the redemption of one's firstborn son, there's a mitzvah in the Torah that one's firstborn son has to be redeemed from the Kranim. So One gives money to a kohen, sort of in return for his son, to allow him to keep his son. And again, that money has no sanctity to it, and therefore it can be given to any koien. Now, when one brings a korban from certain animals, like sheep, certain parts of the animal go to karanim. And once the khanim receive that, they can do what they like with it, and it has no sanctity itself. It just becomes the possession of the kayanim. And that includes the hazuraya, one of their front legs and their cheeks, their jaws and the stomach. So these go to the khanim, and they can be given to any kohen, since they haven't got sanctity voracious ha gaze. This is a portion of one's shearings from his sheep, which the Torah commands need to be given to a kayane. And again, the shirrings themselves have no kedusha. They're not sanctified. So they can be given to any koyin v' shem and srifa truma oil, which became tome and as a result has to be burnt. So it can be given to any kohen, since it's already.
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So it doesn't matter if the kohen makes it tome more, because you can't do that. It's already tome. The koche hamikdash and carbon is brought in the base hamikdash, which can be eaten by koyanim, so they can be given to any kohen to eat. And the reason for this is because since all korbonas have to be eaten within Yerushalayim, and some actually have to be eaten within the beis hamikdash itself, so the karna will make sure they're tome. Firstly, since they're around other Kim, and secondly, because they come to the beis hamikdash, so they have to make sure that they are tohar. And because of that they can eat the carbonas, even if they are generally not particular about the laws of tomah, since when by the beish hamiktos and in Yerushalayim they are particular. All right. And the final one on the list is vahabikurim bekurim, which are the first fruits which ripen on a tree, and there's a mitzvah to bring them up to Yerushalayim and give them to the kim. So according to the tanakama, these can be given to any k, because since it has to be eaten within Yerushalayim, so again, will be careful with the laws of Tumah in this situation, however, Yehuda forbids you to give bikrim to just any coin, since whereas carbonas are brought up on them as bayach, and they've got a lot of kadusha to them, and also they have to be eaten within yerushalayim. So for all of those reasons combined, koyanim are very careful to eat it in a state of purity. However, when it comes to bikurim, they're not offered up on them as bayach, they haven't got as much sanctity as carbonus, and therefore kohanim are less careful about eating them in a state of purity, and so they can only be given to a koyn who is careful to eat all of his food in a state of purity. All right, The Mishnah ends off karshine. Truma. Truma Karshinem. Kashinim is a type of vegetable which is usually designated for animal food. However, in times of need, it is possible it is fit for eating for humans as well. Now, it is learned from pursukim that food, which is primarily animal food, although it is obligated in tithes because it's still fit for human consumption, nevertheless, one does not need to make sure it doesn't become Tommy, and because of that permits you to give this truma of kashinin to any koyen, since he can allow it to become Tommy. However, since at times of need, such as during a famine, this is very commonly eaten by humans, and so the Chachom consider this to be like regular human food, and as such, it cannot be allowed to become tome, and so it can only be given to a Cohen, who is very particular about eating all of his food in a state of purity.