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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.