Comentário sobre Chalá 4:8
רַבָּן גַּמְלִיאֵל אוֹמֵר, שָׁלֹשׁ אֲרָצוֹת לַחַלָּה. מֵאֶרֶץ יִשְׂרָאֵל וְעַד כְּזִיב, חַלָּה אֶחָת. מִכְּזִיב וְעַד הַנָּהָר וְעַד אֲמָנָה, שְׁתֵּי חַלּוֹת, אַחַת לָאוּר וְאַחַת לַכֹּהֵן. שֶׁל אוּר יֶשׁ לָהּ שִׁעוּר, וְשֶׁל כֹּהֵן אֵין לָהּ שִׁעוּר. מִן הַנָּהָר וְעַד אֲמָנָה וְלִפְנִים, שְׁתֵּי חַלּוֹת, אַחַת לָאוּר וְאַחַת לַכֹּהֵן. שֶׁל אוּר אֵין לָהּ שִׁעוּר, וְשֶׁל כֹּהֵן יֶשׁ לָהּ שִׁעוּר. וּטְבוּל יוֹם אוֹכְלָהּ. רַבִּי יוֹסֵי אוֹמֵר, אֵינוֹ צָרִיךְ טְבִילָה. וַאֲסוּרָה לַזָּבִים וְלַזָּבוֹת לַנִּדָּה וְלַיּוֹלְדוֹת, וְנֶאֱכֶלֶת עִם הַזָּר עַל הַשֻּׁלְחָן, וְנִתֶּנֶת לְכָל כֹּהֵן:
Rabban Gamliel diz: Existem três regiões com relação às [leis de] Challah : Da terra de Israel a Keziv, uma [porção de] Challah ; de Keziv ao rio e Amanah, duas [porções de Challah - uma ao fogo e outra ao sacerdote, com a [a] ao fogo com uma medida mínima e a [ao]] ao sacerdote sem uma medida mínima ; do rio e de Amanah e para dentro, duas [porções de] Chalá , uma para o fogo e outra para o sacerdote, com [a] para o fogo sem uma medida mínima e [a] para o sacerdote com um mínimo a medida. E [um sacerdote impuro] que mergulhou, mas ainda é dia, pode comê-lo. O rabino Yosei diz que ele não exige imersão. Mas é proibido Zavim [cantar., Zav , os machos que têm certas descargas genitais atípicos, que os impuros prestam] e Zavot [cantar., Zavah , as fêmeas que têm certos tipos de atípica genital descargas, distinta da sua menstruação, que tornam impuros], ao Niddah [uma mulher que tem descargas menstruais que a tornam impura] e às mulheres após o parto. Embora possa ser comido com um não- Kohen na [mesma] mesa e pode ser dado a qualquer Kohen .
Bartenura on Mishnah Challah
שלש ארצות – are divided in the law of Hallah
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Challah
Introduction
In today’s mishnah Rabban Gamaliel defines the borders of Israel with regard to the issue of hallah. This same division is found in Sheviit 6:1, so I am not going to explain the geographical or historical issues here. Please look there for more information.
According to the Torah, one need not separate hallah outside of the land of Israel (see Numbers 15:19). However, the rabbis decreed that Jews should continue to separate hallah from dough even outside of the land of Israel so that the laws of hallah would not be forgotten while the Jews were in the Diaspora. The problem is that outside of the land of Israel was considered to be impure, so that any hallah separated there would also be impure. So the hallah that they took out had to be burned. In order to remember that hallah was originally given to priests, the rabbis decreed that a Jew should separate a second portion of hallah and give that portion to the priests. It turns out, as we learned yesterday’s mishnah, that outside of the land of Israel a person would have to set aside a double portion of hallah.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Challah
מא"י ועד כזיב – that is to say, all of the Land of Israel until K’ziv, which is a strip that goes out from Acre to the northern side, and those who came up from Babylonia conquered it and sanctified it for a second time.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Challah
Rabban Gamaliel says: there are three territories with regard to [liability to] hallah:
From the land of Israel to Chezib: one hallah-portion. The northern border of the land of Israel is set at Chezib (see Sheviit 6:1). Until that point one separates from dough one portion of hallah.
From the land of Israel to Chezib: one hallah-portion. The northern border of the land of Israel is set at Chezib (see Sheviit 6:1). Until that point one separates from dough one portion of hallah.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Challah
מפרישים חלה אחת – and it is given to the Kohen who eats it in ritual purity.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Challah
From Chezib to the river and to Amanah: two hallah-portions. One for the fire and one for the priest. The one for the fire has a minimum measure, and the one for the priest does not have a minimum measure. This is an “in-between” geographical region. In Sheviit 6:1 we learned that some of the laws of sheviit apply here and some do not. With regard to hallah, what is important to understand is that the region is considered impure, as are all lands outside of Israel, and therefore any hallah separated there will be impure. So the first thing he does is separate a measure of hallah and then he destroys it by burning it. The problem with this is that the rabbis were concerned lest Jews forget the rules of hallah. Seeing the hallah burnt, they may not realize that the reason it was burned and not eaten is that it was impure by virtue of it being outside of Israel. Therefore they decreed that along with the “real” hallah that needs to be burned, people should also separate one portion of hallah and give it to a priest. This hallah is not the true biblically mandated hallah, but rather originates in a decree of the rabbis. Therefore we can be more lenient with it and it need not be of the minimum size (1/48). However, the hallah that is burned is biblically mandated and therefore it must consist of the minimum measure.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Challah
מכזיב ועד הנהר – to the eastern side and from K’ziv until Amanah on the western side. And it is not really the Land of Israel, since it was conquered by those who came up from Egypt but it was not conquered by those who came up from Babylonia, and the first sanctification was not sanctified for the time to come.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Challah
From the river and from Amanah and inward: two hallah-portions. One for the fire and one for the priest. The one for the fire has no minimum measure, and the one for the priest has a minimum measure. In this region, the agricultural laws do not apply and therefore both portions of hallah, the one that is burned and the one that is given to the priest, are decrees of the rabbis and not biblically mandated. In this case the law concerning which portion requires a minimum measure applies in an opposite fashion. The portion that is burned does not need to be of minimum measure because this portion is separated only because of a rabbinic decree. However, there is a minimum measure to the portion given to the priest, even though it too was a decree of the rabbis. One of the two portions needs to be of minimum measure so that these laws will not be forgotten, so it might as well be the portion that will not go to waste.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Challah
מפרישין שתי חלות – The first is burned because it is ritually impure with the defilement of the land of the heathen nations, and since those who came up from Babylonia did not capture it, the second [Hallah] is eaten, since the defilement of the first Hallah is not well-known, for it is not completely in the land of the heathens. But, if they would not separate the second Hallah which is consumed, they (i.e., people) will say that pure Terumah was burned, but when they separate the second Hallah and it is eaten, one who sees this will place upon his heart to understand the reason for the matter, or ask the Sages and they will inform him.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Challah
And [a priest] who has immersed himself during the day [and has not waited till sunset for his purification to be complete] may eat it. Rabbi Yose says: he does not require immersion. But it is forbidden to zavim and zavot, to menstruants, and to women after childbirth; This portion given to the priest is only of rabbinic origin. Therefore, some of the purity laws that normally apply to biblically-mandated hallah, do not apply to this portion. Normally, an impure priest would go to the mikveh and immerse, and then be able to eat hallah/terumah only at nightfall. In this case it is sufficient for him to go the mikveh and eat the hallah before nightfall, because this is not actually hallah. It seems that the rabbis wanted him to go to the mikveh before eating this hallah so that he would remember that hallah should not be eaten in a state of impurity. However, in order to signify that this hallah was not biblically-mandated, they were somewhat lax in the application of these laws and they allowed him to eat before he was actually pure. Rabbi Yose rules that even an impure priest may eat this terumah, without going to the mikveh at all. But, he agrees that it can’t be eaten by anyone whose impurity stems from their own body. This would include zavim and zavot, men or women who have an abnormal genital discharge, menstruants and women after childbirth. Note that the women referred to here must be either wives or daughters of priests they too can eat hallah.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Challah
של אור יש לה שיעור – because this land was already holy. This appears like the Hallah of the Torah, therefore, he would separate according to the [appropriate] measure that they separate from a ritually impure dough, one out of twenty-four or [one] out of forty-eight.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Challah
It may be eaten with a non-priest at the [same] table; Normally, a priest should not eat terumah or hallah at a table with a non-priest, lest the non-priest come to eat food strictly prohibited to him. Since this hallah is only of rabbinic origin, it may be eaten at a table with a non-priest.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Challah
ושל כהן אין לה שיעור – because this is from the words (i.e., teachings) of the Scribes/Sofrim.
Ask RabbiBookmarkShareCopy
English Explanation of Mishnah Challah
And it may be given to any priest. Normally, one should not give hallah to an “am haaretz” priest, lest he defile it. We are again lenient in this case since the hallah is not biblically-mandated.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Challah
ומן הנהר ומן אמנה ולפנים – that is to say, from the beginning of the river and inward from it, and similarly, from the beginning of Amanah and inward from it, which is actually outside the Land [of Israel], and we separate two Hallot and both of them are from the words of the Scribes.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Challah
אחת לאור – which is ritually impure with the impurity actually of the land of the heathens.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Challah
ואחת לכהן – in order that the Torah of Hallah not be forgotten when it is given to the Kohen.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Challah
של אור אין לה שיעור – for since both of them are from the words of the Scribes, it is better to increase with that which we give to the Kohen that is eaten and not with what is burned.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Challah
וטבול יום אוכלה – to the Hallah that is thrown into the fire belongs to outside the land of Israel. And the person who has bathed in the day time (but must wait for sunset to be perfectly clean – see Leviticus 22:7 and Mishnah T’vul Yom, Chapter 1, Mishnah 1), that is spoken of here is the Kohen who immersed for his nocturnal pollution, for the Hallah that is to be burnt in fire of outside the Land [of Israel] is not prohibited to him, other than to someone whose ritual impurity comes out upon him from his body, but someone who is impure in other impurities is permitted to eat it. Therefore, where outside of the Land [of Israel] there is a minor-age Kohen who had ever seen a nocturnal emission in his life, or the High Priest in years that immersed for his nocturnal emission, we separate one Hallah alone and give it to the Kohen. But if there is no minor-age Kohen, or a Kohen who immersed for a nocturnal emission , but there is a Kohen to whom a pollution happened, we separate two Hallot, one for the fire and it has no fixed measure, and one for the Kohen and it has a fixed measure, one out of forty-eight, according to the law of all dough that was defiled by accident. For the defilement of the land of the heathens is one that is unavoidable (i.e., by accident), and the Kohen eats it while a pollution happened, in order that the Torah of Hallah not be forgotten from Israel.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Challah
אינו צריך טבילה – And someone to whom a pollution happened is permitted [to eat] the Hallah of outside the Land of Israel. Bu the Halakha is not according to Rabbi Yosi.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Challah
ואסורה לזבים ולזבות – The Rabbis stated this, for had Rabbi Yosi permitted this for those men and women afflicted with gonorrhea, in order that it would be permitted to those whom a pollution occurred.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Challah
ונאכלת עם הזר על השלחן – and we don’t decree that placing it on the table is on account of eating.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Challah
ונתנה לכל כהן – whether to a Kohen who is a Haver/who observes the Levitical laws in daily intercourse or a Kohen who is an ignoramus, such Maimonides has explained. But the approach of the Talmud does not prove this, but rather, whether [we are dealing with] a Kohen who eats his non-sacred food in ritual purity or a Kohen who does not eat his non-sacred food in ritual purity, but we do not give any gift from the gifts of the priesthood to any ignoramus , as it is written (II Chronicles 31:4): “[He ordered the people, the inhabitants of Jerusalem] to deliver the portions of the priests and Levites, so that they might devote themselves to the Teaching of the LORD.” We do not give a portion other than Kohanim who devote themselves to the Torah of God, and similar, that which is taught in the Mishnah further on (Mishnah 9), these are given to every Kohen, [but] not to a Kohen who is an ignoramus, but to every Kohen, even though he does not eat his non-sacred food in ritual purity.
Ask RabbiBookmarkShareCopy