Хала — Талмуд Єрушалмі

Хала

Хала — Талмуд Єрушалмі на Бет га-Мідраш: текст на івриті та його український переклад, із Раші й великими коментаторами. Безкоштовно, онлайн.

משנה: חֲמִשָּׁה דְּבָרִים חַיָיבִין בַּחַלָּה הַחִיטִּים וְהַשְּׂעוֹרִין וְהַכּוּסְמִין וְשִׁיבּוֹלֶת שׁוּעָל וְהַשִּׁיפוֹן הֲרֵי אֵלּוּ חַיָיבִין בַּחַלָּה. וּמִצְטָרְפִין זֶה עִם זֶה וַאֲסוּרִין בֶּחָדָשׁ לִפְנֵי הַפֶּסַח וּמִלִּקְצוֹר לִפְנֵי הָעוֹמֶר. וְאִם הִשְׁרִישׁוּ קוֹדֶם לָעוֹמֶר הָעוֹמֶר מַתִּירָן וְאִם לָאו אֲסוּרִין עַד שֶׁיָּבוֹא הָעוֹמֶר הַבָּא.MISHNAH: Five kinds are subject to ḥallah: wheat, barley, spelt, foxtail, and oats 1, Notes 2–3. In current practice, שיפון is interpreted as rye, following Rashi. Flour made from these and only these grains qualifies as bread flour. All other flours are cake flours; bread made from them is legally cake.. These are subject to ḥallah and combine with one another if the volume of flour used is at least that specified in Mishnah 2:6.. They are forbidden as new grain before Passover. 23:14. and may not be cut before the ‘omer is the sheaf of barley cut first in the spring harvest and brought to the Temple (Lev. 23:10), in rabbinic interpretation on the second day of Passover, the 16 of Nisan.. If they formed roots before the ‘omer, the ‘omer permits them. 23:16.; otherwise, they are forbidden until the next ‘omer.

הלכה: חֲמִשָּׁה דְּבָרִים חַיָיבִין בַּחלָּה כו׳. כְּתִיב וְהָיָה בַּאֲכָלְכֶם מִלֶּחֶם הָאָרֶץ תָּרִימוּ תְרוּמָה לַיי. יָכוֹל יְהוּ כָל הַדְּבָרִים חַיָיבִין בַּחַלָּה. תַּלְמוּד לוֹמַר מִלֶּחֶם וְלֹא כָל לֶחֶם. אִם מִלֶּחֶם וְלֹא כָל לֶחֶם אֵין לִי אֶלָּא חִיטִּין וּשְׂעוֹרִין בִּלְבַד. כּוּסְמִין שִׁיבּוֹלֶת שׁוּעָל וְשִׁיפוֹן מְנַיִין. תַּלְמוּד לוֹמַר רֵאשִׁית עֲרִיסוֹתֵיכֶם רִיבָה. וְרִיבָה הַכֹּל. רִבִּי יוֹסֵי בְשֵׁם רִבִּי שִׁמְעוֹן תַּנֵּי רִבִּי יִשְׁמָעֵאל כֵּן.HALAKHAH: 2:4 (fol. 29b).“Five kinds are subject to ḥallah”, etc. It is written (Num. 15:19): “It shall be when you eat of the bread of the Land you shall lift a heave which follows the rules of heave. for the Eternal.” I could think that everything. 47:12. is subject to ḥallah; the verse says “of the bread” and not all bread. If “of the bread” and not all bread, that might be only wheat and barley. From where spelt, foxtail, and oats? The verse says (Num. 15:20,21) “the first of your dough,” this includes. Does it include everything? Rebbi Yose in the name of Rebbi Simeon: Rebbi Ismael stated this.

רִבִּי יוֹנָה רִבִּי זְעִירָא רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֵׁם רִבִּי יִשְׁמָעֵאל. אָמַר רִבִּי מָנָא אָזְלִית לְקֵיסָרִין וְשָׁמְעִית רִבִּי אֲחַוָוה בֶּן רִבִּי זְעִירָא וְאַבָּא הֲוָה אָמַר לֵיהּ בְּשֵׁם רִבִּי יִשְׁמָעֵאל. נֶאֱמַר לֶחֶם בְּפֶסַח וְנֶאֱמַר לֶחֶם בַּחַלָּה. מַה לֶחֶם שֶׁנֶּאֱמַר בְּפֶסַח דָּבָר שֶׁהוּא בָּא לִידֵי מַצָּה וְחָמֵץ אַף לֶחֶם שֶׁנֶּאֱמַר בַּחַלָּה דָּבָר שֶׁהוּא בָּא לִידֵי מַצָּה וְחָמֵץ. וּבָדְקוּ וּמָצְאוּ שֶׁאֵין לָךְ בָּא לִידֵי מַצָּה וְחָמֵץ אֶלָּא חֲמֵשֶׁת הַמִּינִין בִּלְבַד. וּשְׁאָר כָּל הַדְּבָרִים אֵינָן בָּאִין לִידֵי מַצָּה וְחָמֵץ אֶלָּא לִידֵי סִירְחוֹן.Rebbi Jonah, Rebbi Zeïra, Rebbi Simeon ben Laqish in the name of Rebbi Ismael. Rebbi Mana said, I went to Caesarea and heard Rebbi Aḥava ben Rebbi Zeïra teacher in his father’s academy. The father of R. Mana was R. Jonah., but my father said it in the name of Rebbi Ismael. 110. As regards Passover only, Babli Pesaḥim 35a, Mekhilta deR. Ismael Bo Chap. 8, 17; Sifry Num. 146.: “Bread” is mentioned for Passover. 16:2. and “bread” is mentioned for ḥallah. 15:19.. Since bread mentioned in a discussion of Passover is something that can be either maẓẓah or leavened, bread mentioned for ḥallah must be something that can be either maẓẓah or leavened. They checked and found that only the five kinds can be either maẓẓah or leavened; all others cannot be maẓẓah since rice bread (not containing gluten) does not qualify as leavened bread. If left standing with leavening it will not rise but spoil. or leavened but would spoil.

תַּנֵּי אָמַר רִבִּי יוֹחָנָן בֶּן נוּרִי קְרָמִית חַיֶיבֶת בַּחַלָּה. רִבִּי יוֹחָנָן בֶּן נוּרִי אָמַר בָּאָה הִיא לִידֵי מַצָּה וְחָמֵץ וְרַבָּנִין אָמְרִין אֵינָהּ בָּאָה לִידֵי מַצָּה וְחָמֵץ. וְיִבְדְּקוּהָ. עַל עִיקַּר בְּדִיקוּתָהּ הֶם חוֹלְקִין. רִבִּי יוֹחָנָן בֶּן נוּרִי אָמַר בְּדָקוּהָ וּמְצָאוּהָ שֶׁהִיא בָּאָה לִידֵי מַצָּה וְחָמֵץ. וְרַבָּנִין אָמְרִין בְּדָקוּהָ וְלֹא מְצָאוּ אוֹתוֹ שֶׁהִיא בָּאָה לִידֵי מַצָּה וְחָמֵץ.It was stated 2:17; Babli Pesaḥim 35a.: “Rebbi Joḥanan ben Nuri said, qeramit p. 33) a grain growing wild among reeds in swamps, used as human food in times of famine. In the opinion of I. Löw (Flora der Juden 1, p. 703) Glyceria fluitans, a grain preferring swampy ground, frequently used for animal feed, also for soups and flour. {Also cf. Latin gramen, -inis, n. “grass, dog’s grass” (Plin. Hist. Nat. 24,19,118, #178) (E. G.)}. is obligated for ḥallah.” Rebbi Joḥanan ben Nuri said, it can be either maẓẓah or leavened, but the rabbis say, it cannot be either maẓẓah or leavened. Let them check! They disagree about the outcome of the checking. Rebbi Joḥanan ben Nuri said, they checked and found it can be either maẓẓah or leavened, but the rabbis say, they checked and did not find that it can be either maẓẓah or leavened.

תַּמָּן תַּנִּינָן תַּפּוּחַ שֶׁרִיסְּקוֹ וּנְתָנוֹ לְתוֹךְ עִיסָּה וְחִימִּיצָהּ הֲרֵי זוֹ אֲסוּרָה. תַּנֵּי רִבִּי יוֹסֵי אוֹמֵר מוּתָּר. רִבִּי אָחָא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בֶן חֲנִינָה מַפְלִיגִין בִּמְחַמֵּץ בְּמֵימָיו אֲבָל בִּמְחַמֵּץ בְּגוּפוֹ דִּבְרֵי הַכֹּל מוּתָּר. רִבִּי יוֹסֵי כְדַעְתֵּיהּ דּוּ אָמַר תַּמָּן אֵין תַּבְשִׁילוֹ תַּבְשִׁיל בָּרוּר. וְכֵן הוּא אָמַר הָכָא אֵין חִימּוּצוֹ חִימּוּץ בָּרוּר.There 10:2. The paragraph is explained there, Notes 15–19., we have stated: “If a mashed apple is added to dough which soured, [the dough] is forbidden” It was stated: Rebbi Yose says, it is permitted. Rebbi Aḥa, Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: They disagree when it becomes sour from the juice [of the apple]. But if it becomes sour from its solid substance it is permitted according to everybody. Rebbi Yose stays with his opinion; just as he says there, its cooking is not clearly cooking, so he says here, its souring is not clearly souring.

Jerusalem Talmud Challah.1.1