Commento su Hallah 1:19

חמשה דברים חייבים בחלה – We draw a conclusion by analogy of [the word] חלה from [the word] "פסח"/Passover. It is stated concerning “Passover” the commandment of the bread of affliction (Deuteronomy 16:3): “[You shall not eat anything leavened with it;] for seven days thereafter, you shall eat unleavened bread, bread of distress – [for you departed from the land of Egypt hastily – so that you may remember the day of your departure from the land of Egypt as long as you live].” And it is stated [the word] "לחם" /”bread,” with regard to Hallah (Numbers 15:19): “And you eat of the bread of the land…” Just as “bread” that is stated on Passover, a matter that comes to be leavened/soured, so too “bread” that is mentioned with Hallah- something that comes to be leavened/soured and you have nothing that comes to be leavened/soured other than only these five species.

Introduction This mishnah teaches what species counts as grain and is therefore subject to all of the laws associated with grain.

ומצטרפין זה עם זה – to complete the definite quantity of started dough required [to separate] Hallah, bit they all do not combine together, for a species with something that is not of the same species does combine together, as is taught in the Mishnah further ahead at the beginning of Chapter Four (Mishnah 2), but rather wheat combines with spelt alone because they are its species (see Talmud Pesahim 35a). And barley combines with everything except for wheat, and even though spelt is a species of wheat, it is not specifically a species of wheat, but it is a species of barley and even a kind of wheat that combines with wheat and barley. But the Jerusalem Talmud implies that if they (i.e., the five species) were kneaded together, they would combine even for a species with something that is not of the same species. But if they were not kneaded together but rather that afterwards, the doughs came in contact with/touched each other, one species with something of its own kind combine; but with something of a different species, they do not combine [to make definite quantity of started dough required to separate Hallah].

Five species [of grains] are subject to [the law of] hallah: wheat, barley, spelt, oats and rye. There are only five species of grain that count as grain in Jewish law-- wheat, barley, spelt, oats and rye. If bread is made from some other type of grain, it doesn’t count as grain. For instance, before eating other types of grain, one would not say “hamotzi” or “mezonot” but rather “haadamah.” Tomorrow we will learn other consequences of the fact that these five are considered grain and others are not.

ואסורים בחדש – As it is written (Leviticus 23:14): “[Until that very day, until you have brought the offering of your God,] you shall eat no bread or parched grain or fresh ears (i.e., of the new crop);…” and we draw a conclusion by analogy of the words "לחם", "לחם" /”bread,” “bread” from Passover.

These are subject to hallah, and [dough made from different types of these grains] are accounted together one with another [as one quantity]. If one makes dough from a combination of these types of grain, and each type of grain is not of a sufficient quantity to make the dough liable for hallah, the different grains can join together to make the dough liable. In later chapters we will see that the minimum measure of dough to be liable in hallah is 1 ¼ kav. So if there is a mixture of these grains, as long as there is a total of 1 ¼, then hallah must be separated.

מלקצור מלפני הפסח – since it is forbidden to reap from one of the five species prior to the reaping of the Omer, as it is written with [regard to] the Omer (Leviticus 23:10): “…[you shall bring] the first sheaf of your harvest [to the priest],” that it will be the first of all that is reaped. And you bring [the analogy] of: ראשית, ראשית" / “first,” “first” from Hallah. It is written there (Numbers 15:20): “as the first yield of your baking, [you shall set aside a loaf as a gift]…” and it is written here (Leviticus 23:10): “[you shall bring] the first sheaf of your harvest [to the priest].” Just as there it must be from the five species, so too here from the five species.

And their “new” [harvest] is prohibited prior to Pesah, and [they are subject] to [the prohibition of] reaping prior to the Omer. Until the omer begins to be sacrificed, which is on the second day of Pesah, it is forbidden to eat of the new grain harvest (Leviticus 23:10-14). It is also forbidden to begin to harvest until the omer is first harvested. Only these five grains are subject to these laws all other grains may be harvested whenever a person wants.

ואם השרישו – one from these five species, prior o he reaping of the Omer.

If they took root prior to the Omer, the omer permits them. If not, they are prohibited until the next Omer has come. The mishnah now clarifies what counts as the new harvest in terms of the Omer. If the grain had taken root before Pesah (the omer), then one may harvest it after the omer has begun. But if it had not yet taken root, he would have to wait an entire year, until the next omer, in order to harvest it.

העומר מתירן – and you are permitted to reap after the reaping of he Omer, as it is written (Exodus 23:16): “[And the Feast of the Harvest, of the first fruits of your work,] of what you sew in the field;…],” from the time that it is sewn and takes root in the field.

ואם לאו – if they did not take root other than after the reaping of the Omer.

אסורים עד שיבא עומר הבא – of the next year.

יצא ידי חובתו – As it is written (Deuteronomy 16:3): “You shall not eat anything leavened with it; for seven days thereafter you shall eat unleavened bread….,” things that come to be leavened, a person fulfills through them his religious obligation of [eating] Matzah/unleavened bread; things that do not come to be leavened, a person does not fulfill through them the religious obligation of [eating] Matzah.

Introduction This mishnah continues to deal with the consequences of the fact that only these five species are considered to be grain.

נתערב אחד מהן בכל המינים – one of these species was mixed up with the rest of the mixture, such as Babylonian preserve consisting of soul milk, bread-crusts and salt and Median [date] beer (into which they put a concoction of barley – see Talmud Pesahim 42b).

If one has eaten of [these five] on Pesah an olive-size piece of matzah, he has fulfilled his obligation. Matzah must be made of one of these species of grain in order for one to fulfill the obligation of eating matzah on Pesah.

ה"ז עובר בפסח – on “lest it be seen” (Exodus 13:7) and “lest it be found”(Exodus 12:19), and if he placed it in his domain.

[If he ate on Pesah] an olive-size of piece of hametz [made of these grains], he is liable for karet. The opposite also holds true hametz can only be from these five species. One who eats one of these five species when they are hametz has transgressed Pesah. Other species are completely permitted on Pesah, save for the fact that Ashkenazim customarily do not eat rice.

הנודר מן הדגן אסור בכל המינים – for "דגן" /grain implies everything which is piled up (see Talmud Nedarim 55a) for pulse/beans/peas and seeds are things which are piled up.

If one of these [grains, having become leavened,] became mixed with any other species, one must remove it on Pesah. If one of these grains, when leavened, becomes mixed with other species, it must be removed from one’s possession before Pesah.

אינו אסור אלא בהן – for grain/piles/bread and grain are the same, and the Halakha is according to the Sages.

If one has vowed [to abstain] from [consuming] bread and tevuah (, he is prohibited from consuming these [five species] the words of Rabbi Meir. The sages say: if one has vowed [to abstain] from [consuming] dagan, is prohibited only from [consuming] these [species] only. In this section Rabbi Meir and the sages debate the meaning of the word “tevuah” which I usually translate as produce. All agree that if one vows to abstain from bread, he means these five species. The question is: what if he vows to abstain from tevuah? According to Rabbi Meir, tevuah refers to these five species. Thus in such a case he may not have these five species, but he may have beans. The sages say that “dagan” is the word used to refer to these five species. If one vows not to have “dagan” then he can’t have these species, but if he vows not to have tevuah, he can’t have beans or other types of produce either. Tevuah is a more inclusive term.

וחייבים בחלה ובמעשרות – since it was necessary to teach “ which are [those things] that are liable for Hallah and exempt from tithes, and which are [those things] that are liable for tithing and exempt from Hallah, the Tanna [of our Mishnah] taught here, “and are liable for Hallah and tithes.

They are subject to hallah and tithes. As stated above, these five species are liable for hallah. They are also liable for tithes. This note is included at the end of today’s mishnah because tomorrow we will learn what things are exempt from tithes.

הלקט והשכחה והפאה וההפקר – are exempt from the tithes, as it is written (Deuteronomy 14:29): “Then the Levite, who has no hereditary portion as you have…,” from what you have and what he lacks, you are obligated to give to him, excluding those who have what you have with you.

Introduction This mishnah teaches that although some things are exempt from tithes, they may still be liable for hallah.

ומותר העומר – for the Omer would come from three Seahs, and we remove from it a tenth of fine flour winnowed with thirteen sieves and the remainder is redeemed and eaten by all people, and he is liable for Hallah but exempt from tithes, because at the time of the smoothing of the pile, it was dedicated to the Temple.

The following are subject to hallah, but exempt from tithes: gleanings, from the forgotten sheaf, from peah or from ownerless produce and the first tithe from which terumah has been removed, second tithe and consecrated [produce] which has been redeemed, and that which remains over from the omer, and grain which has not grown one-third [ripe]. Rabbi Eliezer says: grain which has not grown one-third [ripe] is exempt [also] from hallah. Gleanings, the forgotten sheaf, peah and ownerless produce are all exempt from tithes because they are all, in a sense, already given to someone else. If the Levite is poor he can just come and take them for himself. Anyone can take the ownerless produce. Therefore, one need not give tithes from these things. However, all of them are liable for hallah. First tithe from which terumah has been removed is not liable for tithes (it already is tithe!) but the Levite must separate hallah and give it to the priest. Second tithe and consecrated produce are likewise, obviously not subject to tithes, but if they are grain, one must separate hallah before eating them. When they would harvest the omer, beginning on the second night of Pesah, they would harvest three seahs worth of barley. However, they would only use the choicest tenth of a seah. The rest they would redeem in order to make it hullin and then it could be eaten by anyone. This flour is exempt from tithes, because at the time its processing was done (when it was harvested and made it into a pile) it was holy and exempt from tithes. However, liability for hallah is determined by when it was made into dough, and by the time the omer flour was made into dough, it was already hullin, non-sacred. In Maasrot 1:3 we learned that grain that had not yet become one third ripe is exempt from tithes. However, according to the sages, it is still liable for hallah. This is because dough made from this unripe grain is still called bread (I can’t imagine it would have tasted very good, but who knows?). Rabbi Eliezer disagrees and says that such dough is also exempt from hallah. Numbers 15:20 calls hallah “terumah.” Since terumah is not separated from produce that is not one third ripe, so too hallah.

ותבואה שלא הביאה שליש – is liable for Hallah, and even it comes to be leavened, and every thing that comes to be leavened, is called “bread,” and is liable for Hallah, but is exempt from tithing, for regarding tithes, it is written (Deuteronomy 14:22): “[You shall set aside every year a tenth part of all] the yield of your sowing [that is brought from the field];” a thing that we plant it and it grows, and that which if we don’t sow, it does not grow.

תבואה שלא הביאה שליש פטורה מן החלה – as it is written (Numbers 15:20): “…you shall set it aside as a gift like the gift from the threshing floor;” just as priest’s due does not come from grain that did not bring forth [at least] a third [of its growth], so also Hallah does not come from grain that did not bring forth [at least] a third [of its growth]. But the Halakha is not according to Rabbi Eliezer.

ופרגין – we call it KASHKASH in Arabic and in foreign language, POPORRO.

Introduction This mishnah is the opposite of yesterday’s mishnah. Today, the mishnah lists things that are, for various reasons, liable for tithes, but exempt from hallah.

ופחות מחמשת רבעים בתבואה – grain that makes less than five quarts of flour is obligated in tithes. And the dough that is kneaded from this flour is exempt from the Hallah, since the measure of the dough be liable for Hallah is five-forths flour and more, that is, a bit more than five quarts.

The following are liable for tithes, but exempt from hallah: rice, millet, poppy-seed, sesame seeds, pulse, and less than five-fourths [of a kab] of [the five kinds of] grain, sponge-cakes, honey-cakes, dumplings, a cake [cooked] in a pan and medumma are exempt from hallah. Rice, millet, poppy-seed, sesame seeds, pulse: These are all liable for tithes but exempt from hallah because only the five grains are liable for hallah. Less than five-quarters [of a kav] of [the five kinds of] grain: This small amount is not liable for hallah because it is too small of an amount. We shall return to this issue in a later chapter. Sponge-cakes, honey-cakes, dumplings, a cake [cooked] in a pan: These are all exempt from hallah because they are not baked in an oven. Only things baked in an oven are liable for hallah. Medumma: Medumma is a mixture of hullin and terumah in which there is not sufficient hullin to nullify the terumah (there are less than 100 parts hullin for each part terumah). This mixture is treated like terumah and can only be eaten by a priest. It is exempt from hallah because it already has terumah in it, and as we have seen hallah is called terumah by the Torah. The rabbis ruled that one doesn’t separate terumah/hallah from something that is already, even partially, terumah.

הסופגנים – bread whose mixture is soft and is made like a sponge. Another explanation: thin wafers; its Aramaic translation of wafers of unleavened bread, sponge-cake and spongy-bread.

הדובשנים – fried in honey. Alternatively, kneaded in honey.

האסקריטין – the Aramaic translation of a tenacious batter dripped on a hot griddle (a sort of waffle), a kind of paste, and their mixture is very soft.

וחלת המשרת – Challah that is like a paste prepared in a pan by stirring (i.e., a dumpling). The Aramaic translation of a pan is a camp/resting place.

המדומע – a SEAH of priest’s due that fell in less than one-hundred SEAH of non-sacred dough, and they were made altogether into something, otherwise usually exempt, but now subject to the law of priest’s due, and it is forbidden to foreigner (i.e., non-Kohanim), and is exempt from Hallah, as it is written (Numbers 15:20): “…you shall it aside as a gift…,” and not something that had already been set aside.

עסה שתחלתה סופגנים – such as dough whose mixture is soft.

Introduction This mishnah continues to discuss sponge-cakes, which we learned yesterday were not liable for hallah. Sponge-cakes were made from watery dough and they were cooked either just in the sun, or with a little heat in a pan over an open flame. Since they are not made like bread, they are exempt from hallah.

וסופה סופגנים – when they are fried in oil and honey or cooked in water.

Dough which was originally [intended for] sponge-cakes, and in the end is [cooked as] sponge-cake, is exempt from hallah. If the flour and water mixture was originally put together in order to be made into sponge-cakes and in the end it was cooked to be sponge-cakes in the way that sponge-cakes are cooked, then it is exempt from hallah.

תחילתה עיסה וסופה סופגנים – when its mixture is thick and afterwards we fry it in oil and honey or cook it in water.

[If it was] originally [ordinary] dough, but in the end [cooked as] sponge-cakes, [or if it was] originally [intended for] sponge-cakes, but finally [cooked as ordinary] dough, it is subject to hallah. However, if it was originally intended to be ordinary dough, dough whose consistency is thicker than that used for sponge-cakes, and then he cooked it in the way that one cooks sponge-cakes, in a pan or in water or with some other ingredients, then it is liable for hallah. So too, if it began as watery sponge-cake dough, and then he baked it in a regular oven, it is also liable for hallah. As long as it either began or ended up like regular dough, hallah must be taken out.

תחלתה סופגנין וסופה עיסה – its mixture is soft and we bake it in an oven.

Similarly, bread crumbs ( are subject [to hallah]. Kenuvkaot come from bread and then are boiled in small pieces in a pan to be food for small children. They are liable for hallah because they began as bread, even though they were eventually cooked in a manner similar to sponge-cakes.

קנובקאות – bread that we restore it to its sifted fine flour, and make of it food for babies.

המעיסה – flour on top of boilin water.

Introduction Our mishnah deals with other various types of dough and whether it is exempt from hallah.

החליטה – boiling water on top of four, and it explains in the Gemara that these are two Tannaim, and he who taught this did not teach that, for one Tannah taught concerning a paste made of flour on which boiling water is poured and the same law applies for a paste made of flour stirring in boiling water, and he holds that whether dealing with a paste made of flour on which boiling water is poured or a paste made of flour stirring in boiling water, the School of Shammai exempts and the School of Hillel obligates [the giving of Hallah]. And the other Tanna taught: a paste made of flour stirring in boiling water and the same law applies for a paste made of flour on which boiling water is poured, and he holds that whether one speaks of a paste made of flour on which boiling water is poured or paste made of flour stirring in boiling water, the School of Shammai obligates [the giving of Hallah] whereas the School of Hillel exempts. But in regard to a legal decision, whether one is dealing with a paste made of flour on which boiling water is poured or a paste made of flour stirring in boiling water, if it is baked in an oven, they are obligated in giving Hallah. And if it is in a deep and covered pan or in a pan [without a lid] (see Mishnah Menahot, Chapter 5, Mishnah 8) or with all things that the fire passes underneath, are exempt from Hallah.

Meisah: Bet Shammai exempts [from hallah], And Bet Hillel makes liable [for hallah]. Meisah is flour into which boiling water has been mixed. It seems that Bet Hillel makes him liable because the water is put into the flour, just as water is normally poured into flour to make it into dough. In contrast, Bet Shammai makes him exempt.

עשאן לעצמו – for the needs of his thanksgiving offering or his Naziriteship.

Halita: Bet Shammai makes liable, And Bet Hillel exempts. Halitah is like meisah, except in this case the flour is poured into the water. Hence, Bet Hillel exempts him. It is not clear why Bet Shammai makes liable. We should note that according to both talmudim, section one disagrees with section two, and the two come from different sources. If so, there is no halakhic difference between meisah and halita. According to the first opinion, Bet Shammai exempts both from hallah, and Bet Hillel makes them both liable. According to the second opinion, Bet Shammai makes both liable for hallah, and Bet Hillel makes them both exempt. This would imply that Rabbi Judah Hanasi took two different sources that contradict each other and pasted them together in the Mishnah. It is unclear why he would do such a thing.

פטור – since he rolled them to sanctify them as it is written (Numbers 15:21): “[You shall make a gift to the LORD from the first yield] of your baking [throughout the ages],” but not sanctified dough.

The loaves of the thanksgiving sacrifice and the wafers of a nazirite: if one made them for oneself, they are exempt [from hallah]. [If one made them] to sell in the market, they are subject [to hallah]. The thanksgiving offering is accompanied by three loaves of matzah (Leviticus 7:12). When the Nazirite completes his naziriteship he brings loaves and wafers (Numbers 6:15). If a person makes these for himself, and from the time he begins to make the dough he intends to use them for these holy purposes, then they are sanctified from the beginning of their existence. One does not have to separate hallah from sanctified food. However, if he makes them to sell them at market, then he must separate hallah from them because they were not sanctified from the outset. They only become sanctified when a person buys them with the intention of using them in the Temple.

למכור בשוק – to people who require for loaves for thanksgiving and wafers of the Nazirite.

חייב – for all that is for the marketplace he would counsel/advise; if you sell it, sell it, and if not, I personally will eat them.

נחתום שעשה שאור לחלק – and there is within it enough for the obligation [to separate] Hallah, but if it is intention to sell it to people toto divide it into a few [pieces of] dough, and each part does not have the [requisite] measure.

Introduction This mishnah deals with dough prepared by a baker and whether it is liable for hallah.

חייב בחלה – for it is his intention that if he does not find purchasers that he would make it into dough and bake it all as one.

A baker who made dough to divide it up into pieces, it is subject to hallah. The baker makes a large batch of dough which he intends to divide up into small pieces, each of which contain less than the measure necessary for dough to be liable for hallah (five quarters of a kav). He will sell the smaller pieces of dough to individuals, who will let it rise and then bake it themselves. This dough is liable for hallah, because if he can’t find people to buy it, he will bake it all himself. Potentially, this is going to end up as one person’s dough.

Women who gave [flour] to a baker to make for them dough, if there is not in any one of them a [minimum] measure, it is exempt from hallah. On the other hand, if a few women give flour to a baker, and each woman gives less than is necessary for dough to be liable for hallah, then the dough is exempt from hallah. The difference between this case and the case in section one is that here the small pieces of dough are already owned by different individuals. This mishnah teaches that dough owned by different people does not join together to become liable for hallah.

עיסת כלבים – it is made from flour and much coarse bran is mixed into it.

Introduction This mishnah deals with dough made for the consumption of dogs. The mishnah deals with whether this dough is treated like human food, which carries with it a number of implications.

בזמן שהרועים אוכלים ממנה – that the coarse bran was not mixed into it so much.

Dough for dogs:
If shepherds eat it: it is subject to hallah, and one may use it to make an eruv or a shittuf; and one should say the blessings over it, and one should make an invitation for birkat hamazon over it; and it may be made on a festival; and one fulfills his obligation with it on Pesah. If this dough was prepared well so that the shepherds could also eat it, then it is treated as human food, even though it was made mostly for animals. This has implications in five areas of halakhah: a) it is subject to hallah: Only human food is subject to hallah. b) and one may use it to make an eruv, or a shittuf: An eruv or a shittuf is a common meal which allows one to carry from a house into a courtyard or from a courtyard into the adjoining alleyway on Shabbat. An eruv can also allow one to travel further than the Shabbat limit, which is 2000 cubits from the border of the city (see the introduction to Eruvin for more information). If this dough is eaten by shepherds then it counts as potential human food and can be used to make an eruv or shittuf. c) and one should say the blessings over it, and one should make an invitation for birkat hamazon over it: Before eating this dough one would say “hamotzi” and afterwards “birkat hamazon.” In addition, if eating in a group of at least three, the invitation to recite birkat hamazon would be recited. d) and it may be made on a festival: only human food can be made on Yom Tov, a festival. e) and one fulfills his obligation with it on Pesah: if it was not leavened, then one could use it for matzah on Pesah.

חייבת בחלה – for since it is fit for shepherds, they call it bread.

But if shepherds do not eat it: it is not subject to hallah; and one may not use it to make an eruv, or a shittuf; and one does not say the blessings over it, and one does not make an invitation for birkat hamazon over it; and it may not be made on a festival; and one does not fulfill his obligation with it on Pesah. If it was made in a poor fashion, so that the shepherds would not want to eat it, then it doesn’t count as food and none of the above halakhot apply.

ומערבין בה – for buildings with a common court [they make an Eruv], to take out [food] from one’s home to the courtyard.

In either case it is susceptible to ritual defilement affecting food. Even if it was made in a poor fashion, shepherds might still come to eat it occasionally. Therefore, in any case, the dough is subject to the rules of food impurity. Only food that is eaten solely by animals, for instance straw, would not be subject to these rules.

ומשתתפין בה – the formation of a fictitious partnership in an alley, to remove [food] from the courtyard to the alley.

ומברכין עליה – The Blessings on Bread (i.e., HaMotzi)

ומזמנין עליה – three [people] who ate from it are obligated to recite Birkat HaMazon (see Mishnah Berakhot, Chapter 7, Mishnah 1).

ונאפית ביום טוב – because of the portion of the shepherds.

ואדם יוצא בה ידי חובתו בפסח – The first night [of Passover] when a person is obligated to eat an olive’s bulk of Matzah.

אינה חייבת בחלה – as it is written (Numbers 15:20): “As the first yield of your baking….”; what is yours is liable, and not that of a beast.

מטמאה טומאת אוכלין – since on account of an emergency, it is eaten by humans; he defiles it until it is invalid to feed to a dog.

חייבין עליהן מיתה – A foreigner (i.e. non-Kohen) who eats them (i.e., Hallah) willfully is liable for death by the hand of heaven, for Hallah is called “Terumah”/heave-offering, as with Terumah, it is written (Leviticus 22:9): “….and die for it, having committed profanation…”

Introduction Today’s mishnah lists similarities between the rules concerning terumah with those concerning hallah.

וחומש – he who eats them (i.e., Hallah) inadvertently, pays the principal to the owners and a fifth to any Kohen that he desires.

In the case of hallah and terumah:
One is liable for death on account of [having eaten] them death [intentionally], or to [repay] an added fifth [if unwittingly]; The penalty for a non-priest who intentionally eats terumah or hallah is “death by the hands of heaven.” This is derived from Leviticus 22:9-10. If one unintentionally eats terumah or hallah he must repay the value of that which he ate, plus an added fifth (see Leviticus 22:14).

ואסורים לזרים – it is taught gratuitously, for since foreigners are liable for them (i.e., eating Hallah) death and one-fifth, it is obvious that they are forbidden to foreigner. And to Rabbi Yohanan, who said one-half measure according to the Torah, we found to say that since it teaches that it is forbidden to foreigners – for a half-measure, it has neither death nor the one-fifth (penalty). But, there is, however, the prohibition from the Torah.

They are forbidden to non-priests; Only priests may eat terumah and hallah.

והן נכסי כהן – that he is able to sell them and purchase with them slaves and land and impure cattle.

They are the property of the priest; The priest can sell the terumah or the hallah to someone else (assumedly another priest) and then he can use the proceeds to buy anything he wants. In other words, these are not like sacrifices, which the priest cannot sell and keep the proceeds for himself.

ועולין באחד ומאה – if they were combined with one hundred [parts] of non-sacred [food].

They are nullified [in a mixture of] one-hundred-and-one [parts, the rest being non-sacred dough or produce]; If one hundred parts hullin (non-sacred produce) are mixed in with one part terumah or hallah, then one can take out one part, give it to the priest as terumah/hallah and the rest reverts to being hullin. If there is less than a 100-1 ratio of hullin to terumah/hallah, then the whole mixture must be treated like terumah and only priests can eat it.

וטעונים רחיצת ידים – He who comes in contact with them must wash his hands first, for mere hands invalidate the Terumah, for even the Hallah is called Terumah.

They require washing of one’s hands; Before one touches terumah or hallah, one must wash one’s hands to ritually cleanse them. This is true even if one was not known to be ritually impure.

והערב שמש – an impure [Kohen] who immersed [in a ritual bath] does not eat Terumah until sunset (see Mishnah Berakhot, Chapter 1, Mishnah 1 and the Bartenura there), as it is written (Leviticus 22:7): “As soon as the sun sets, he shall be clean; and afterward he may eat of the sacred donations, [for they are his food],” and the same law applies to Hallah.

And [waiting until] the setting of the sun [prior to eating them]; An impure person who has been to the mikveh during the day to cleanse him/herself, must wait until the sun sets in order to eat terumah (Leviticus 22:7).

ואינן ניטלים מן הטהור על הטמא – this is a decree, lest he dedicate as sacred- property that which is not from that which is brought near, because they doubt lest the impure comes in contact with the pure and defile it, and we require that a person who dedicates [to the Sanctuary] will dedicate from what is near, as is taught shortly.

They may not be separated from pure [stuff] for impure; If one has some pure produce/dough and some impure produce/dough, he cannot separate terumah or hallah from the pure in order to exempt the impure, even though this might seem beneficial to a priest, who would surely prefer the pure terumah/hallah (which he can eat the impure terumah/hallah cannot be eaten). See Terumot 2:1 for more information

ואין ניטלין אלא מן המוקף – We have the reading, and the explanation of [the word] "מוקף" is near and next to.

But rather from that which is close, When one comes to separate terumah or hallah, he must take the terumah and hallah out of produce or dough that is close by. Thus if I have some dough here in Modiin, I can’t take hallah out of dough that I also have in Jerusalem, but I could take hallah out of dough that I have in my second kitchen. I don’t have a second kitchen, but if I did, I could make bread in both kitchens and take hallah out of one batch of dough and exempt the other batch. Probably not a good enough reason to get a second kitchen.

מן הדבר הגמור – that their work has been completed and [in this regard] Hallah once the dough is rolled.

עד שישייר מקצת – that [both for] Hallah and Terumah, it is written, "ראשית" (see Numbers 15:20 – “As the first ("ראשית") yield [of your baking]….”); and we require that their remnants are recognized.

And from that [in a] finished [state]. Terumah is separated from produce whose processing has been completed, and hallah is separated from dough, and not from flour.

If one said: “All my threshing-floor is terumah, or all my dough is hallah,” he has not said anything, unless he has left some over. It is impossible to make all of one’s grain at the threshing floor or all of one’s dough into terumah or hallah. Numbers 15:21 says, “From the first of one’s dough you shall give terumah, for all your generations.” The rabbis make a midrash on the word “from the first” and not all of the first, meaning not all of one’s produce or dough can become terumah/hallah.