Talmud sobre Eduyot 1:2

שַׁמַּאי אוֹמֵר, מִקַּב לְחַלָּה. וְהִלֵּל אוֹמֵר, מִקַּבָּיִם. וַחֲכָמִים אוֹמְרִים, לֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה, אֶלָּא קַב וּמֶחֱצָה חַיָּבִים בְּחַלָּה. וּמִשֶּׁהִגְדִּילוּ הַמִּדּוֹת אָמְרוּ, חֲמֵשֶׁת רְבָעִים חַיָּבִין. רַבִּי יוֹסֵי אוֹמֵר, חֲמִשָּׁה, פְּטוּרִין. חֲמִשָּׁה וָעוֹד, חַיָּבִין:

Shammai dice: "De un kav, para jalá" [es decir, un kav de masa está sujeto a jalá (la porción de la masa de Cohein)]. Hillel dice: "De dos kavim". Y los sabios dicen: "Ni como el uno ni como el otro; pero un kav y medio están sujetos a jalá". ["un kav y medio"—siete troncos, un huevo y una quinta parte de un huevo por la medida del desierto, este es el omer para una cabeza "(Éxodo 16:16), la mitad de un ephah, que está sujeto a Jalá, como está escrito ( Números 15:20): "El primero de tu masa, jalá, etc." según la masa del desierto ". Y agregaron un sexto en Yerushalmiyoth. Se encuentra, entonces, que seis troncos del desierto están contenidos en cinco Yerushalmiyoth; y el registro restante, y un huevo, y una quinta parte de un huevo se suman a un registro de Yerushalmi. Para el registro del desierto había seis huevos. Colóquelos en cinco huevos grandes y verá que al registro le falta un huevo grande. Dé un huevo y un quinto para el huevo grande, el quinto del huevo es un sexto además del huevo, encontramos seis huevos grandes, que son un registro grande, de modo que (en total) encontramos seis registros grandes—un kav y medio (que están sujetos a jalá.)] Y cuando los tamaños se ampliaron [al estándar de Sepphoris, un sexto más que el Yerushalmith, de modo que los seis registros se convirtieron en cinco, que son cinco cuartos de un kav, un siendo kav cuatro troncos,] dijeron: "Cinco cuartos de un kav están sujetos (a jalá"). R. Yossi dice: "Cinco (cuartos) están exentos (de jalá), cinco y más están sujetos a ello". [R. Yossi sostiene que la medida del desierto era (huevos) más grande que la nuestra, una vigésima parte de un huevo por cada huevo. Y la halajá está de acuerdo con los sabios, que el shiur (la medida mínima) para jalá es un kav y medio de Yerushalmith; es decir, seis registros de Yerushalmith, que, según el estándar del desierto, son siete registros y un huevo y una quinta parte de un huevo—en total, cuarenta y tres huevos y una quinta parte de un huevo. Y el Rambam pesó, buscó, ajustó, examinó y descubrió que el peso de quinientos veinte derahams de harina de trigo es el shiur de la harina sujeta a Jalá. Y el peso del deraham se sabe hoy en Egipto y en Eretz Israel como el peso de unos sesenta y un granos de cebada.]

Jerusalem Talmud Challah

MISHNAH: If somebody gives ḥallah from flour it is not ḥallah and will be robbery in the hand if the Cohen. The dough itself is subject to ḥallah; the flour, if it is a full measure⁶⁴The flour given as ḥallah measures more than 5/4 qab., is obligated for ḥallah and forbidden to laymen, the words of Rebbi Joshua. They said to him, it happened that a layman rabbi grabbed⁶⁵קבש stands for כבש, showing that the ק had lost its guttural sound. He took and ate it without it being given to him to show that it had no holiness. it. He said to them, he destroyed himself⁶⁶He sinned. and put others in order⁶⁷Others who follow his teaching will not sin since they would follow rabbinical instructions; their sins in this matter will all be charged to the rabbi who gave the wrong instructions..
Five quarters⁷¹The measure involved is discussed in the Halakhah. of coarse flour⁷²The same holds for fine flour which never contains bran. It is stated here that milled grain is called “coarse flour” before being sifted. are obligated for ḥallah; including hulls and bran it is obligated by five quarters. If the bran was sifted out and later returned⁷³Usually the bran is sifted out before the flour is used for bread dough. Since normally bran is not returned, the rules for flour mixed with bran are like those for flour mixed with rice flour., it is free.
The rate⁸²If a dough is subject to ḥallah, the amount to be taken is 1/24 by rabbinic decree. Since ḥallah is a heave, it has no lower limit in biblical law. The rabbinic amount is more than twice the rabbinic rate of heave which is one in 50. of ḥallah is one in 24. If somebody makes dough for himself or his son’s wedding feast, one in 24. A baker who makes to sell on the market, and also a woman⁸³In contrast to the baker she has no store but bakes at home to sell out of her basket on the market. who makes to sell on the market, one in 48. If the dough became impure⁸⁴In this case, the ḥallah must be burned and there is no reason to give the Cohen a larger portion. Today, when all dough is impure, these rabbinic rules have been disestablished and biblical law reinstated. by error or accident, one in 48. If it became impure intentionally, one in 24 so the sinner should not be rewarded.
Rebbi Eliezer says, it may be taken from pure for impure⁹⁵This is forbidden for heave, Terumot 2:2.. How is this? With pure and impure dough, he takes the amount needed for ḥallah from dough from which ḥallah was not yet taken and gives less than the volume of an egg in the middle⁹⁶Since food less in volume than an egg cannot transmit impurity (Terumot 5:1), the two doughs can be put in the same vessel to be earmarked for heave together (Terumot 2, Note 6). The Mishnah is quoted in Babli Soṭah30a/b; there a version is quoted which has “gives the volume of an egg”. The explanation is that the impure dough is impure in the first degree (cf. Berakhot Chapter 8, Note 46). It makes the dough in between impure in the second degree. The pure dough, while ṭevel, is under the rules of profane food for which no third degree exists. Therefore, the dough in the middle cannot transmit impurity to the pure dough irrespective of size. This is the position taken by Maimonides in his Code (Bikkurim 7:12). so he should take from the earmarked. But the Sages forbid it.

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