json/Tosefta/Lieberman Edition/Seder Zeraim/Tosefta Challah (Lieberman)/English/Sefaria Community Translation.json

{
    "language": "en",
    "title": "Tosefta Challah (Lieberman)",
    "versionSource": "https://www.sefaria.org",
    "versionTitle": "Sefaria Community Translation",
    "actualLanguage": "en",
    "languageFamilyName": "english",
    "isSource": false,
    "direction": "ltr",
    "heTitle": "תוספתא חלה (ליברמן)",
    "categories": [
        "Tosefta",
        "Lieberman Edition",
        "Seder Zeraim"
    ],
    "text": [
        [
            "Yoḥanan b. Nuri states, “Cow-wheat is also subject to a dough-offering when made into dough.” Ishmael b. R Yosé, speaking in his father’s name asks, “What is a ḥalut-dumpling?” He then elaborates, “It is dough made by one who adds flour to hot water.”",
            "The discourse continues with a discussion on a me‘isah-dumpling, “This is made by adding hot water to flour.” The sages, however, argue that the ruling is the same for both types of dumpling: any batch made in a stewpot or boiling-pot is exempt from dough-offering, while any made in an oven is subject to one.",
            "The conversation turns to the matter of ownership. “If the bakery is an Israelite property, even if gentile employees work in it, the leaven is subject to a dough-offering. Nevertheless, if the bakery is owned by gentiles, even if Israelite employees work in it, the leaven is exempt from a dough-offering.”",
            "The commentary goes on to stipulate, “One who makes dough to sell to the public is liable for a dough-offering. Similarly, one who makes dough intending to eat it while it is still raw dough is also liable. Parched flour which one kneads and turns into dough is also subject to a dough-offering, as is dough intended for payment of a tax, since one retains accountability for it until the point of handover.”",
            "The focus then shifts to specific cases, “In Jerusalem, dough made from second tithe grain is subject to a dough-offering. According to R. Meir, dough made from grain that might have been mixed with a heave-offering is also liable for a dough-offering.” However, R. Yosé refutes this, exempting dough made from such grain. Conversely, the sages argue that dough made from a mixture of unconsecrated grain and a heave-offering is exempt from a dough-offering, but dough made from grain that might have been combined with a heave-offering is only eaten by priests due to the potential heave-offering that may be in the blend. It is still subject to a dough-offering.",
            "R. Ilai recounts a conversation he had with R. Joshua about the status of loaves of thank-offering and wafers of a Nazirite. R. Joshua told him they were exempt. However, R. Eliezer maintains that if one made them for personal use, they are free from a dough-offering, but if one made them to sell in the market, they are liable. When R. Ilai asked R. Eleazar b. Azariah about these issues, he confirmed, “[By] the covenant! These words [i.e., Eliezer’s,] were spoken at Mount Horeb.”",
            "R. Judah asserts that dough prepared for dogs is distinguishable by its appearance. If transformed into loaves (fit for human consumption), it requires a dough-offering. Yet, if crafted into strips, it is exempt. A priest or a woman who leaves some flour unmixed in the process of making dough ends up, along with the crumbs and leaven, having five-fourths of a qab, the requisite volume imposing liability for a dough-offering, rendering their dough unauthorized for use until a dough-offering is separated from it. R. Judah also explains why a householder must separate one-twenty-fourth of his dough as a dough-offering because of his generosity with his dough, whereas a baker must separate only one-forty-eighth, due to his stinginess with his dough. However, the sages disagree, arguing that the size of the dough, not the character of the baker, dictates the portion of the dough-offering.",
            "The discussion extends to the purchase of bread, “One who buys bakery bread or bread from a lady selling it in the market must separate a dough-offering due to doubt about whether or not dough-offering already had been separated. On the other hand, if one purchases bread from a householder or from his lodgers, there is no need to separate a dough-offering due to that doubt.” Dough-offering separated due to doubt, the sages say, should constitute one-forty-eighth. R. Simeon, however, argues that even if one manages to separate only one-sixtieth, it fulfills the obligation.",
            "The subject changes to preparation, “One who can't prepare his dough cleanly should prepare it in one-qab portions, thereby exempting it from dough-offering, rather than preparing it in unclean conditions.” But R. Aqiba counters, “He can make his dough under unclean circumstances, rather than preparing it in one-qab portions. The same way he can designate dough-offering for a clean dough, he can also designate dough-offering for an unclean dough, as he designates each separately by the same name. However, one-qab portions have no part large enough to be designated ‘dough-offering’.” An objection is raised to R. Aqiba’s assertion, “We do not instruct someone to go ahead with sinning for the eventual purpose of gaining merit; nor to spoil a situation so that it will eventually be set right.”",
            "R. Eliezer expresses his opinion, “Dough-offering may be removed from a clean batch on behalf of an unclean one.” When this teaching is presented before R. Ishmael, who opposes Eliezer's view, he exclaims, “[By] the holy garments worn by our forefathers! I’ll make an example of anyone who gives such instructions without the backing of tradition!” But when they remind him that the argument was made in the name of R. Eliezer, he retracts, acknowledging the teaching has authority to rely on.",
            "The conversation transitions to specific scenarios. “A woman who abandons her dough or sells it, or gifts it, before she rolls it out (in the case of wheat dough) or forms it into a solid mass (for barley dough), is not liable for a dough-offering unless the grain reaches the requisite amount for a dough-offering. However, if she forsakes, sells, or gifts the dough after she has rolled it out or formed it into a solid mass, even if she divides the dough into smaller batches, each of which comprises only an olive's bulk in volume, she is liable for a dough-offering, since the dough reached the volume subject to dough-offering when the liability took effect. If the uncertainty of the dough having been tainted occurs before it is rolled out, it can be handled as unclean. But if this doubt comes up after rolling out, it must be treated as clean. However, the status of her dough-offering is left in suspension. This rule only applies to a substance that could potentially render the dough-offering unclean. Similarly, if doubt about the purity of produce arises before the completion of its processing, it should be treated as unclean. But if the potential impurity occurs after processing, it should be treated as clean. The resulting heave-offering is also held in suspense. This regulation applies only to a substance that could potentially contaminate the heave-offering.”",
            "The final topic of discussion involves a convert. “A convert who was in possession of prepared dough at the time of conversion is subject to a dough-offering if conversion occurred before the crust formed on the dough. If the conversion happened after the crust formed, the dough is exempt,” according to R. Aqiba. R. Yoḥanan b. Nuri disagrees. He says if the conversion happened before she rolls the dough or forms it into a mass, it is subject to a dough-offering. If it took place after, the dough is exempt. It is claimed in the name of R. Judah b. Betera that the dough only becomes subject to dough-offering when she makes it into separate portions, for example, loaves or rolls."
        ],
        [
            "If one creates dough from a mixture of wheat and rice flour, according to Rabban Simeon b. Gamaliel, that dough is only subject to the dough-offering if the wheat flour comprises the requisite volume—in this case, five-fourths of a qab. Moreover, an individual can only fulfill his obligation to eat unleavened bread on Passover with this mixture if the wheat flour alone makes up the required volume—an olive's bulk.",
            "If one removes dough to use as leaven from a batch of dough from which the dough-offering has not yet been separated, it is stipulated that an individual must bring additional flour from another source to combine with the leaven. This action needs to be done until it amounts to five-fourths of a qab, thereby making the whole eligible for the removal of the dough-offering in the correct proportion. ",
            "Concerning a singular qab portion of dough made from grain harvest prior to the first sheaf offering at one end and an equivalent portion at the other end, the same applies if there's a one-qab portion of barley between them. These end portions combine on account of the middle portion to constitute a volume sufficient for dough-offering. Moreover, there are additional rulings: a one-qab portion of dough at either end joined by a one-qab portion of a different woman's dough also combines to form the necessary volume. However, if a one-qab portion of dough at each end is joined by dough belonging to a gentile or dough in the status of a heave-offering, the end portions do not combine sufficiently for dough offering. ",
            "Additional rulings state that if there is a one-qab portion of dough at either end joined by a portion of dough made from rice or a mixture of unconsecrated and consecrated grain, the end portions do not combine properly for dough-offering. Conversely, if there is a one-qab portion of dough made from wheat at one end and a one-qab portion of dough made from barley at the other end, joined by a one-qab portion of dough made from spelt, these portions do combine to be subject to dough-offering. However, an offering must be made separately for each portion to remain in line with the rule prohibiting one species' offering on behalf of another.",
            "Consider a scenario where there's a half-qab portion of wheat dough at one end and an equivalent portion of barley dough at the other end, joined by an equal portion of dough made from spelt. In such a case, one removes dough for the entire batch from the spelt, which, combined with the other portions, creates a volume large enough to necessitate a dough-offering. R. Eliezer b. Jacob likens someone who removes dough-offering from a one-qab portion of dough to one who separates heave-offering from produce that hasn't yet reached one-third of its growth. However, the Sages argue that this situation is akin to one who separates heave-offering from unprocessed produce. They conclude that neither analogy is valid as this one-qab portion of dough can combine with other dough for the purpose of dough-offering.",
            "According to Rabban Gamaliel, if one buys bread from a baker in Syria, it's necessary to separate dough-offering due to uncertainty regarding whether it was already accomplished. But the Sages disagree, stating that one needn't separately offer this doubt. The rule also applies if one purchases bread from a baker in the region south of the Kezib river and must separate two dough-offerings due to this doubt. R. Simeon further clarifies that if the first dough-offering was not separated correctly, a priest may not consume the second. If a gentile separates the dough-offering in the Land of Israel, or a gentile separates heave-offering outside the land, they should be informed that they are exempt from these offerings, and any separated dough-offering can be consumed by non-priests.",
            "Twenty-four priestly gifts belong to Aaron and his descendants, as stated in the general statement in the book of Numbers, Chapter 18, verse 8. These include specific enumerated gifts and those given under the covenant of salt. These gifts are as follows: Ten are to be eaten in the Temple, four in Jerusalem, and ten in the provinces. The ten priestly gifts eaten in the Temple are the sin-offering, the guilt offering, sacrifices of the communal peace-offering, the sin-offering of fowl, the suspensive guilt-offering, the log of oil of the leper, the two loaves of bread that accompany the offering of first fruits, the showbread, the leftover portion of meal-offering, and the leftover portion of grain harvested for the offering of the first sheaf.",
            "The four priestly gifts to be eaten in Jerusalem include the first-born animals, first fruits, that which is removed from the thank-offering, and the ram of the Nazirite, as well as the skins of holy things.",
            "The ten priestly gifts to be eaten in the provinces are the heave-offering, the heave-offering of the tithe, dough-offering, the first shearing of the sheep, the shoulder, cheeks, maw of any slaughtered animal, money given for the redemption of a first-born son or donkey, things that have been declared ḥerem, the field passing in inheritance that is not reclaimed by its original owner in the Jubilee year, and the recovered property stolen from a resident alien who dies without heirs.",
            "All of the aforementioned twenty-four gifts were given to Aaron and his descendants, as stated in Scripture through the general statement, specific enumeration, and the covenant of salt. This is done to enforce the obligation of non-priests to give these gifts based on both the general statement and specific enumeration regulations, and to reward non-priests for fulfilling these laws. Non-priests misappropriating such gifts are considered to be transgressing both these laws.",
            "The areas considered to be within the Land of Israel are those sloping down from the Mountains of Amanus inward, whereas regions beyond the Mountains of Amanus are outside of the Land of Israel. For islands in the Mediterranean Sea, an imaginary line is drawn from the Mountains of Amanus to the Brook of Egypt. Islands within this line are considered part of the Land of Israel, whereas islands outside of this boundary are considered outside the Land. According to R. Judah, all islands opposite the Land of Israel are considered part of it.",
            "If a ship comes from outside the Land of Israel to the Land, carrying dough, if it arrives before the crust forms on the dough in the oven, the dough is subject to dough-offering. However, if the ship arrives after the crust has formed, the dough is exempt from dough-offering."
        ]
    ],
    "sectionNames": [
        "Chapter",
        "Halakhah"
    ]
}