Talmud zu Bamidbar 15:20

HALAKHAH: ⁶This and the next paragraphs are also in Pesaḥim 2:4 (fol. 29b).“Five kinds are subject to ḥallah”, etc. It is written (Num. 15:19): “It shall be when you eat of the bread of the Land you shall lift a heave⁷This is ḥallah which follows the rules of heave. for the Eternal.” I could think that everything⁸Since לחם can also mean “food”, cf. Gen. 47:12. is subject to ḥallah; the verse says “of the bread” and not all bread. If “of the bread” and not all bread, that might be only wheat and barley⁹Since bread is usually made from these.. From where spelt, foxtail, and oats? The verse says (Num. 15:20,21) “the first of your dough,¹⁰The expression is emphasized by repetition. One has to include every grain usable for making dough.” this includes. Does it include everything¹¹According to this argument, rice and millet for example should also be included.? Rebbi Yose in the name of Rebbi Simeon¹²This must be R. Simeon ben Laqish. R. Yose asserts that R. Ismael accepted the inference as valid; “dough” includes every bread-dough made from grains similar to the bread grains wheat and barley.: Rebbi Ismael stated this.

It was stated: Rebbi Jehudah ben Bathyra says after it was made into separate cuttings¹⁴Tosephta 1:12, speaking of a convert who accepts Judaism while making a dough.. What is Rebbi Jehudah ben Bathyra’s reason? (Num. 15:20) “You shall lift it like the heave of the threshing floor.” Since heave of the threshing floor is taken after the end of processing, so this also is taken after the end of processing. Then after it was baked? Rebbi Mattaniah: It is compared to heave only for doughmaking¹⁵Since Num. 15:20 defines ḥallah as “start of your doughs” and not “start of your breads”..

Rebbi Joḥanan said, it is everybody’s opinion since when she starts pouring the water it is (Num. 15:20) “the beginnining of your doughs,” as it was stated²⁰The Rome ms. reads תני instead of דתני. In that case, the Tosephta is not quoted by R. Joḥanan to bolster his case but by the editors in order to question his argument. Then one should read “… your doughs.” It was stated …: ²¹Tosephta Terumot5:15, quoted in Demay 7:9, Note 137.Ṭevel tithe that was mixed with profane food makes it forbidden²²To laymen. in the minutest amount. If it can be taken care of from another place, one gives in proportion²³Since heave of the tithe does not have to be earmarked, if the Levite has other tithe from which heave of the tithe was not yet taken, he can include the heave for the mixed tithe in the heave he gives from his other tithe and make the mixture profane.. Otherwise, Rebbi Eleazar ben Arakh says he should give a name to the heave of the tithe and lift it by 101²⁴Heave cannot be removed unless declared as such, even if only implicitly by saying, for example: Heave shall be in the Northern part of the grain heap. “Lifting” a replacement of the impure heave was explained in Terumot 4, Note 62..” Rebbi Jacob from Jabul²⁵An Amora of the second generation, living near Bet Shean. in the name of Rebbi Ḥanina: Practice follows Rebbi Eleazar ben Arakh. Rebbi Joḥanan said, what they taught the Cohanot²⁶Wives or unmarried daughters of Cohanim. Since they had to watch over purity in their homes, they were called to take ḥallah in purity for lay wives. implies that practice does not follow Rebbi Eleazar ben Arakh. What did they teach the Cohanot? “This is ḥallah for this dough, and the sour dough in it, for the flour contained in it, and for the flat bread under it²⁷From the text of the declaration it is clear that ḥallah is taken at the very first moment, when there still is some flour not moistened, the sour dough not thoroughly worked in, and some pieces being separated. Flatbread in Arabic is قُرص.. If all these are counted together the amount in my hand shall be dedicated as ḥallah except what might be impure in it²⁸If practice would follow R. Eleazar ben Arakh, the Cohenet should lift an amount corresponding to the impurity and then take pure ḥallah..” She says, except what might be impure! Could it not be lifted by 101? Rebbi Jonah said, Rebbi Samuel from Cappadocia and one of the rabbis²⁹He said the same as R. Samuel from Cappadocia but did not mention the latter’s name., one said in one case there is enough to lift³⁰Then one follows R. Eleazar ben Arakh., in the other case there is not enough to lift³¹Then one formulates the declaration following the Cohanot.; since it would have been expected to be lifted it is as if care might be taken of it from another place³²One has to follow the Cohanot since in this case even R. Eleazar ben Arakh would not permit taking from the dough without their special declaration..

HALAKHAH: Rebbi Hoshaiah asked Cahana: From where that these are subject to ḥallah but exempt from tithes? He said to him, do not tell me (Num. 15:19): “you shall lift”; (v. 20) “so you shall lift.”¹¹⁹“It shall be when you eat from the bread of the Land, you shall lift a heave for the Eternal. The first of your doughs, ḥallah you shall lift as heave, as the heave of the threshing floor so you shall lift it.” At first glance, the second verse seems to imply that anything exempt from great heave should be exempt from ḥallah. Cahana assumes that R. Hoshaiah’s question was, why should the items enumerated in the Mishnah ever be subject to ḥallah? He came back and said, from 14 [years]¹²⁰The years of conquest and distribution under Joshua, when they ate from the bread of the Land but did not harvest themselves. Cf. Seder Olam11 [in the author’s edition (Northvale NJ 1998), pp. 116–117, Note 2]; ‘Orlah1:2, Note 55.. Just as in the 14 years they were subject to ḥallah but exempt from tithes, so these are subject to ḥallah but exempt from tithes.

“And grain not yet one-third ripe”. What is the rabbis’ reason? “Bread” is mentioned in connection with Passover and “bread” is mentioned in connection with ḥallah. “Bread” mentioned in connection with Passover includes all that may be maẓẓah or leavened, [therefore] also “bread” mentioned in connection with ḥallah includes all that may be maẓẓah or leavened^15–18118According to the majority opinion, dough made from flour of green kernels, not yet one-third ripe, can become leavened and therefore is subject to ḥallah.; cf. Notes 15–20.. What is Rebbi Eleazar’s reasoning? (Num. 15:20) “You shall lift it like heave from the threshing floor.” Since heave from the threshing floor is only from produce at least one-third ripe¹⁴²Cf. Ma‘serot 1:3, Note 78., that also is only from produce at least one-third ripe. Does Rebbi Eleazar not have “bread, bread¹⁴³If there is an established tradition that the word “bread” means the same in both cases, R. Eleazar also must agree that the same standard applies in both cases.”? It was found stated in the name of Rebbi Eleazar: It¹⁴⁴Bread or dough made from flour milled from grain not yet one-third ripe. is not subject to ḥallah and nobody can use it to fulfill his duty on Passover.

What are the rules “in between”¹⁵⁸In between obligations, if dough is made from flour that is not totally profane.? Rebbi Jonah in the name of Rebbi Simeon ben Laqish: “In between” follows the rules of the first state¹⁵⁹All prior obligations also fall on the ḥallah taken from the dough.. Rebbi Yose in the name of Rebbi Simeon ben Laqish: “In between” follows the rules of the final state. What means “in between”? ¹⁶⁰Cf. Demay 5:1, Notes 23 ff.; Tosephta Terumot 4:10. If somebody makes dough from ṭevel, its ḥallah is obligated for heave and its heave for ḥallah. From where that ḥallah is obligated for heave? Rebbi Isaac in the name of Rebbi Samuel ben Martha in the name of Rav: (Num. 15:20) “Ḥallah you shall lift heave,” from ḥallah you shall lift heave. From where that heave is subject to ḥallah? From our difficulty to explain that verse, the one where it is written: “Beginning … you shall lift ḥallah”¹⁶¹The full verses read: “The beginning of your doughs, ḥallah you shall lift heave; like heave of the barn, so you shall lift it. From the beginning of your doughs you shall give a heave to the Eternal, for your generations.” The second verse states that ḥallah is due as a heave from the moment the kneading of the dough starts. But then the first “beginning” is redundant; it is taken to refer to actual heave which is called “beginning” in Num. 18:12. Then the second clause of the first verse is read not “ḥallah you shall lift [as] heave” but “[from] ḥallah you shall lift heave.”.

HALAKHAH: ¹⁸⁷This and the the following paragraphs up to Note 207 are also in Ḥallah 1:1, Notes 6–21, ח. It is written¹⁸⁸Num. 15:19.: It shall be when you eat of the bread of the Land you shall lift a heave¹⁸⁹This is ḥallah which follows the rules of heave.for the Eternal. I could think that everything¹⁹⁰Since לֶחֶם also means food in general. is subject to ḥallah; the verse says of the bread but not all bread¹⁹¹Which are the main bread grains.. If of the bread and not all bread, that might be only wheat and barley¹⁹²Num. 15:20, 21.? From where the other kinds? The verse says the first of your dough¹⁹²Num. 15:20, 21., this includes¹⁹³Not only rye, spelt, and fox grain but also rice and millet would be included.. Does it include everything? Rebbi Yose in the name of Rebbi Simeon:¹⁹⁴This must be R. Simeon ben Laqish. R. Yose asserts that R. Ismael accepted the inference as valid; “dough” includes every bread-dough made from grains similar to wheat and barley. R. Aqiba’s interpretation of these verses is reported in Sifry Num. 110. Rebbi Ismael stated this. Rebbi Jonah, Rebbi Zeˋira, Rebbi Simeon ben Laqish, in the name of Rebbi Ismael¹⁹⁵Confirmed this tradition..

“The loaves for a thanksgiving sacrifice and those needed by the nazir, if he made them for himself they are exempt,” for it is written¹⁹⁷Num. 15:20. The sentence as addressed to the people, not to the priests of he Temple all whose food is dedicated. “the first of your baking troughs;” “to sell on the market he is obligated”, it does not depend on his intention but on that of his customers. Maybe he will find a customer; therefore, it becomes ṭevel immediately¹⁹⁸The same argument is found in Ma‘serot 1:5, cf. there, Note 115, 125..

MISHNAH: How much time does one have to return it⁹⁵The defective coin which fails the standards of Mishnah 4.? In walled cities⁹⁶Greek χάραξ, χάρακος “palisade”. until one can show it to a banker, in villages until Sabbath eve. If he recognizes it, he should take it back even after twelve months, but he has only a complaint against him⁹⁷If the person who handed out the defective coin recognizes that it is the coin given out illegally, he has a moral duty to take it back even when the legal period in which he can be forced to take it back has expired. If he refuses, the injured party has the right to complain (i. e., tell about the case to other people) but has no recourse in court.. He may use it for Second Tithe without hesitation since it is only miserly⁹⁴In Temple times, Second Tithe produce was redeemed for coin which was spent on food in Jerusalem, to be eaten there in purity. Since the redemption is a transaction between a person and himself, occasionally deficient coins may be used since he knows the deficiency. But one may not collect deficient coins during the year and then use the collected coins for redemption (Ma‘aśer Šeni 2:7, Note 96).’⁹⁸After the destruction of the Temple and the disappearence of the ashes of the red cow (cf. Berakhot 1:1, Note 3) when food can no longer be eaten in purity, the coin has to be destroyed. For that purpose it even is preferable to use defective coins..
Cheating is by four oboli⁹⁹Mishnah 3., claim is about two oboli, confession is about one peruṭah¹⁰⁰The court will not impose a judicial oath unless it be a case in which the claim is at least 2 oboli and the defendant admits to owing at least 1 peruṭah:, Mishnah Šebuot 6:1.. There are five peruṭot¹⁰¹The peruṭah appears as minimal standard in five legal categories.: Confession is about one peruṭah¹⁰⁰The court will not impose a judicial oath unless it be a case in which the claim is at least 2 oboli and the defendant admits to owing at least 1 peruṭah:, Mishnah Šebuot 6:1.; a woman is preliminarily married by one peruṭah’s worth¹⁰²Mishnah Qiddušin 1:1.; one who used one peruṭah’s worth of Temple property committed larceny¹⁰³He has to pay a 25% fine and bring a sacrifice, Lev. 5:15–16.; one who finds one peruṭah’ s worth has to make it public; one who robbed another of one peruṭah’s worth and swore about it, has to return it to him even in Media¹⁰⁴Mishnah Bava qamma 9:7..
There are five fifths¹⁰⁵Five cases in which a payment of 125% of the amount is due.: He who eats heave, or heave of the tithe¹⁰⁶If he eats in error, Mishnah Terumot 6:1; Lev. 22:14, Num. 18:26., or heave of the tithe of demay¹⁰⁷This only applies to demay(produce of which it is not known whether it was tithed), but not to the heave of its tithe; Mishnah Demay 1:2, Note 67., or ḥallah¹⁰⁸Num. 15:20., or first fruits¹⁰⁹Mishnah Bikkurim 2:1., adds a fifth¹¹⁰All these cases are considered identical since each of them is called “heave” in a verse.. He who redeems his vineyard in the fourth year¹¹¹Lev.19:24, 27:31. or his Second Tithe¹¹²Mishnah Ma‘aśer Šeni 5:5; Deut.14:25., adds a fifth. He who redeems his own gifts to the Temple, adds a fifth¹¹³Lev. 27:19.. He who used one peruṭah’s worth of Temple property, adds a fifth¹⁰³He has to pay a 25% fine and bring a sacrifice, Lev. 5:15–16.. He who robbed another of one peruṭah’s worth and swore about it, adds a fifth¹¹⁴Lev. 5:24..

Rebbi Jonah asked before Rebbi Yose: Why did we not state ḥallah with these¹⁵⁹Which applies outside the Land by rabbinic decree.? He said to him, our Mishnah only deals with something which applies to Israel and the Gentiles¹⁶⁰Which is forbidden to Jews even if grown by Gentiles. For kilaim, cf. Kilaim 1:7, Notes 122–140.. But ḥallah only applies to Israel, as it is written (Num. 15:20): The first of your dough,” not of Gentiles.

⁶⁴³This text is from ‘Orlah 3:8 (62b, line 37) (ל); Notes 158–160.“Rebbi Eliezer says, also new grain.” What is the reason of Rebbi Eliezer? (Lev. 23:14) “In all your dwelling places,” both inside and outside the Land. How do the rabbis explain the reason of Rebbi Eliezer, “in all your dwelling places”? New grain from here which was exported. Rebbi Jonah asked: Why did we not state ḥallah with these? Rebbi Yose said to him, our Mishnah only deals with something which applies to Israel and the Gentiles. But ḥallah only applies to Israel, not to Gentiles. What is the reason? (Num. 15:20): The first of your dough,” not of Gentiles.