Transcript

Challah 1.5-1.8 · Time4Mishna

0:02
In the previous Mishnah, we learned about four different types of unusual forms of bread which are made from unusual dough, such as very thin and runny dough, and it is cooked in an unusual way as well. It's not baked in an oven as regular bread would be baked. And we learned that these types of bread are exempt from challah, and they supposed to elaborate on this law. Now, there are two significant stages in the processing of dough into bread, and the challah obligation can set in at one of these two points. Now, in general, it comes to regular bread. The obligation begins, as we will learn, at the beginning of the third perek, as soon as the dough is kneaded and it becomes proper dough. That is the first significant stage, and that is when bread usually becomes obligated in challah. Now, if for whatever reason, it cannot become obligated at that stage, for example, if the dough is a very thin dough, like in the examples of the previous mishnah, so since it's not regular dough, the obligation of challah won't set in at that point. However, the second significant stage is when the dough is actually baked or cooked. And if it is not yet obligated in challah, then it can become obligated at that point as long as it is baked in the regular way in an oven. However, if it's cooked, for example, by adding hot oil or hot water to it, that's not the regular way that you cook bread. And therefore it will not become obligated at that stage, since that stage only obligates the bread and challah if it's done in the regular way. And so the Mishnah says isa doughnin, that the beginning of the processing of the dough, meaning when a dough is kneaded, that first sign significant stage. If at that first significant stage, the dough is considered sufganin, which is one of the examples we had in the previous mishnah. So in this context, it means it was a runny, thin dough which can't be kneaded properly. And as well as that, the end of the processing of the dough, namely when it was actually baked, was also done in the way that sufkonin are cooked. And that is that instead of being baked in an oven, they were cooked or fried in oil and honey. So in that case, since at both significant stages, they are not being processed in a regular way for bread, per termina achala, they are exempt from the obligation of challah. However, if at either of these two stages, it is being processed in a regular way for bread or the regular way for dough, which will be turned into bread, then the obligation does set in and it will be obligated in khalas. So Isa, if it's beginning, meaning when it is kneaded into dough, it is done in the regular way for regular dough. So, meaning the dough is thick dough there, and but the safa sufkonen, even if the end, when it's actually cooked, it's cooked in the way for sufkonen, with oil and honey. Or if it was the opposite, if the beginning of its processing, meaning when it was made into dough, it was done in the unusual way of sufkonin. So the dough was a thin dough as long as the seifa issa, the end of its processing, when it is actually baked, it's done in the regular way for bread, it's baked in an oven. Chayevs, pachalah, they will be obligated in challah. And the Mishnah ends off with a case of are basically crushed bread. And they're so crushed that it basically becomes into flour once more. Now, flour which isn't baked into bread is of course exempt from challah. It only becomes obligated at the dough stage. The question of our maishna is, what if when you originally make the bread, you know that you're going to make the bread, but then you're going to crash it up again so that it becomes like flour? They would often do this for very young children who couldn't eat the bread as it is. So the Mishnah says this bread would be obligated in challah, even though it ends as flour, based on the principles we learned at the beginning of this Mishnah, that if it is processed in the regular way at any of the two significant stages, then it is obligated. So since this was processed as regular bread, and it's only once it is bread that you turn it into flour again, it is nevertheless obligated, since it was processed in the regular way that you process bread. Mishav, what happens if somebody processes bread and dough in one of the unusual ways throughout? So at both significant stages, it doesn't become obligated, but then after cooking it like that, he then goes ahead and bakes it in the regular way. Does that baking obligated in challah, or is it too late? Says Mishnah, Hama Isa, this refers to somebody who makes bread by pouring flour into boiling water. So they would do that, and after that, then they would bake it in an oven. So it's Shamma poaching, you're exempt from challah even once it's baked in the oven, because it was sort of considered to have completed its processing and its cooking even before it was baked. However, obligate that bread in challah, since at the end of the day it was baked in a regular way, even though first time around it wasn't. Ultimately it was, and therefore it is obligated in challah. Now, the next case is very similar.
4:43
Instead of pouring the flour into the boiling water, refers to when somebody pours boiling hot water onto flour, and it's considered halachically, basically the same as m'. Issa. However, the Mishnah cites a different version of the argument between meshama and bishillel. So it contradicts the previous part, because here, be' sham machaivan, we're still a patron Beisham. I say it's chayyev, and be'sil say a pater. But that is not because of the difference between me, Issa and Khalita. Rather, they are two different versions of the same machlaikas. And the second half of the Mishnah regards loaves of bread which are boiled with certain carbanas. And the question is, are these loaves obligated in challah? And this mainly depends on who owns them at the time that they are made into dough. And in general, they are owed to the Beit Hamikdash. They are considered hekdash when they are needed, and because of that they will be exempt from challah, just like all produce which belongs to the Beit hamikdash is exempt from challah. And so the Mishra says, as an example, challah is toydah, the loaves of bread which accompany a carbon toydah or a kike nazir, and the thin breads, the wafers, which accompanied the carbonis of a nazir asan la atzmayf, he made the loaves for himself, for his own carbon tidal or his own carbon. For the nazir potter, those lows will be exempt from challah, since when he needs them, he's doing it with the intention to use the lows for hekdash for a carbon, and therefore it is exempt from challah. However, if he's making the loaves and he's making more than usual because he's doing it in Karba Shuk in order to sell them in the marketplace to anybody who needs them for their carbon taida or for their carbon for being a Nazir. So although it's true that he knows that he's doing it for the sake of hakdash. So you would think that it should be exempt nevertheless, because he's making more than usual, he's concerned that he won't be able to sell all of them. And if he can't sell all of them, he wants to keep some for himself to eat his regular bread. And because of that, when he kneads the dough, he doesn't do it for the sake of heckdash, he doesn't declare that doughdash in case he won't sell all of them, and he'll want to keep some for himself. So they only really become hectic, each one when it is sold to somebody who wants it to use for bais hamikdosh purposes. And therefore, since when the bread itself is processed and kneaded, it doesn't belong to Hector. So, therefore, it is obligated in challah, a baker who made yeast or sourdough. And we're talking about a situation where he has a large amount of dough enough to be obligated in challah, and he plans on allowing it to become a bit sour so that it can be used to make bread rise like yeast. And he plans on then to split it into small pieces such that each piece is smaller than the minimum amount which is obligated in challah. So the question is, since he plans on splitting this large piece of dough into very small pieces of dough, which will each be too small to be obligated than challah. So, so is he obligated to separate challah from the dough? So mishnach chai bachelor, he is obligated in challah. And the reason for this is that because the baker is not guaranteed to sell each small piece of this larger piece of dough, and if he doesn't manage to find people who will buy the small pieces, then he'll just combine all of the small pieces again, have a relatively large piece of dough which is large enough to be chayavan challah, and he'll bake that as regular bread. So since he's not guaranteed to keep the pieces as small pieces, he remains obligated in challah. On the other hand, if a group of women each give a baker some dough, they give him flour in order that he will make it into dough, which will be used in the same way as yeast is used, so he'll allow it to become a bit sour, and that will be used to make other dough rise. So in this case, each woman gave the baker the flour in order to give them back to them.
8:32
So here the baker is guaranteed that all of the small pieces will be given back as small pieces. So even if the baker then takes all of the small pieces, joins them into one large dough, which is big enough to be obligated them challah, nevertheless, since he is definitely going to split them again into smaller pieces and give them back to their original owners. So if no small piece by itself has enough dough that it's obligated in challah, then Peter Menachalah, all of the dough put together is also exempt from challah, since there is a guarantee that the large piece of dough will be split into lots of small pieces of dough, dough which is fed to dogs. And this refers to the dough which was made into bread, which was fed to the dogs. But whereas regular bread is made just from flour, this bread contained flour and also bran. So it still contains the harder parts of the flour which are usually separated out. But because this bread is fed to dogs, they wouldn't get rid of the harder parts on the bran. And so the question of our Mishnah becomes, is this obligated in challah? And the answer is, it depends how much of the bran there is within the flour. So if there's only a little bit of it, then Bismanchirom Ekumomena, in a situation where the shepherds who look after the dogs would also eat some of that bread. So that makes it human food, and as such will be obligated in challah. So Chavez Bar Challah it is obligated in challah. And now the mish is going to give quite a long list of different laws to apply to this bread, because it is considered to be regular human bread. So firstly, you can use it as an eruv. There are different types of eruvin, and the two which the mission is referring to is an eruv Tachumen. And that is if somebody wants to travel further than the regular maximum distance outside of the city, which he can travel on Shabbos, if he wants to travel further than that. So he needs to put bread before Shabbos at the end of where he can usually travel to, and that allows him to travel a little bit further.
10:26
So this is considered bread for that sake. And the other area of which our mission is referring to is area of Katsiros, which is when lots of houses share a courtyard, and in order to carry in the courtyard and into each other's houses, they make an eruv.
10:39
And again, that requires bread to be put in one house. All of the different houses contribute some bread and put it in one of the houses. And the mission is telling us that this is considered bread in that regard as well. Furthermore, one can make a shit of with the bread. Now, shetim avois is very similar to an erevech Hatzerus, except that whereas erevech hatzerus is when lots of houses in one courtyard join together and put bread in one house, and that way they can carry in the courtyard and into the houses. A shetim avoyeis is where lots of courtyards who share a small street, if they want to be able to carry into the street from the courtyards. So then all the courtyards join together.
11:19
So again, all of the courtyards need to contribute some bread and place it in one of the courtyards. So the mission is telling us that since this bread is edible for humans, so it is considered proper food, and therefore it can be used for shit.
11:31
Another rule which applies to this being that it's edible bread.
11:35
You make a bracha before eating it, the bracha of hamitzi, which is the bracha on bread. And as well as that, you would make brigas hamozo, and you would bench after eating it.
11:44
You would also make a zimmer on it. If at least three men ate it together, or if one of the three men ate this particular bread, they can count as part of a zimmer, which is when one of the people invites everybody else to bench and they bench together. Vanas is for Yomtov. It can be prepared and cooked on Yomtiv. It's permitted to do food preparations and to cook on Yomtov, but only if that cooking is for the sake of humans, human food, not animal food. But the mission is telling us that since the shepherds do also eat this, allowed to cook this bread and then feed it to the dogs, and the shepherds will eat some of it. Now, this is a little bit strange because you would have thought that you're only allowed to cook it for the sake of the shepherds. So you're not allowed to cook it after, you're not allowed to give it afterwards to the dogs, and you should only be able to cook that which the shepherds will eat, not which the dogs will eat. However, the Yerushalmi explains that the more bread which you bake in an oven, the better quality and the tastier that bread will be. And therefore, even if most of the bread will be fed to the dogs, it can be argued that all of the bread is being cooked for the sake of what the shepherds will eat, because their Bread will now be better quality, and therefore all of the bread can be cooked on yomtov. And finally, one can fulfill their obligation of eating matzah on the first hand of pesach, if that matzah is made from this flour mixed with bran, because since there isn't a lot of bran, the matzah is still fully edible and considered like regular matzah. On the other hand, if the shepherds will not eat from that bread because there's a lot of bran in there and therefore it's barely edible. And it's not obligated in challah, since the Torah says that the part of your dough will be challah, which implies that only if it's your dough, human's dough, which you will eat, is it obligated in challah. But if you'll just feed it to your animals, then it is exempt from challav.
13:27
You can't use it for an ev to chumen, which is food you place in order to travel further on Shabbos. And you can't use it for a river chatsayu, such as when you want to carry into the courtyard from your houses and into the houses from the courtyard, and you can't make a shit of mevoyes, which is when you place food in a courtyard in order to carry from the courtyard into a alleyway, into a street, or from the street into the courtyards. The aim of Vorachan aleh, you don't make the bracha of hamoitzi on it, and you don't bench on it either. In fact, you don't make any bracha on it, since it's not considered to be edible fit food. And it follows therefore, if you're not going to bench on it, then you can't make a zimmer on it, because a zimmer is just leading others in. Benching the ilanas is beyond tov. It can't be prepared or cooked on yomtiv. The Torah says you can cook on yomtiv lahem for yourselves, but not just for your animals. The Enun Dimetzi boy, Yiddish vas b'. Pesach. One cannot fulfill the obligation of eating matzah on the first hand of pesach, because it is not considered regular bread, regular matzah in this case. Now the Mishnah ends off with one exception, where even if the shepherds don't eat it because there's a lot of bran and dough, nevertheless it is still considered food, and that is with regards to Tumah, because the Mishnah says in either case, whether the shepherds do or don't eat it. Mitam tuas eichrim it can become with which food can become Tommy with. Because the Torah says any food which can be eaten, that can become. And we learn from there that even food which isn't eaten by humans, but it is possible for them to eat it, and if they haven't got other foods and they will eat this. So even though it's barely edible, since it is just about edible and it is possible to eat it, so it can still become tome.