Mishnah Hallah

Speak to the children of Yisra᾽el, and say to them, When you come into the land which I bring you into over there.

Then it shall be, when you eat of the bread of the land, you shall offer up a gift to the Lord.

You shall offer up a cake of the first of your dough for a gift: as you do the gift of the threshingfloor, so shall you set it apart.

Of the first of your dough you shall give to the Lord an offering throughout your generations.

Shammai says: “A kav (one quart) or more is subject to the law of hallah.” And Hillel says: “Of two kavs or more.” But the Sages say: “Neither according to the opinion of this one nor according to the opinion of this one, but a kav and a half is subject to the law of hallah.”

And after they increased the measures they said: “Five quarters (of a fav) is subject. Rabbi Yose said: “Five are exempt, five and more are liable.”

Five species are subject to hallah: wheat, barley, spelt, oats and rye. These are subject to hallah, and they can be mixed one with another [as one quantity].

And their “new” is prohibited prior to Pesah, as is their reaping prior to 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.

If someone has eaten an olive-size piece of matzah from them on Pesah he has fulfilled his obligation.

If an olive-size of piece of hametz, he is liable for karet. If one of them became mixed with any other species, it is a transgression on Pesah.

Someone who has vowed to abstain from bread and harvest is prohibited from consuming them, according to Rabbi Meir. The sages say: someone who has vowed to abstain from dagan, is prohibited only from these.

They are subject to hallah and tithes.

The following are subject to hallah, but exempt from tithes: gleanings, the forgotten sheaf, peah or 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 is exempt from hallah.

The following are liable for tithes, but exempt from hallah: rice, millet, poppy-seed, sesame seeds, pulse, and less than five-fourths [of a kav] of grain.

Sponge-cakes, honey-cakes, dumplings, a cake [cooked] in a pan and medumma are exempt from hallah.

Dough which was originally for sponge-cakes, and in the end was sponge-cakes, is exempt from hallah.

If originally dough, but in the end sponge-cakes, or originally sponge-cakes, but in the end dough, it is liable for hallah.

Similarly, bread crumb cakes are liable.

Meisah [flour thrown into hot water]: Bet Shammai exempts, and Bet Hillel makes liable.

Halita [hot water thrown into flour]: Bet Shammai makes liable, and Bet Hillel exempts.

The loaves of the thanksgiving sacrifice and the wafers of a nazirite: if one made them for oneself, they are exempt.

If to sell in the market, they are liable.

Rabbi Yose says: there are six instances of lenient rulings by Beth Shammai and stringent rulings by Beth Hillel. . . .

Meisah - Beth Shammai exempts but Beth Hillel makes liable. . . . .

If a baker made dough to divide it up into pieces, it is liable for hallah.

If women gave to a baker to make dough for them dough and none had the minimum measure, it is exempt from hallah.

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 says the blessing over it, and makes a zimun over it; and it may be made on a festival; and someone fulfills their obligation with it on Pesah.

If shepherds do not eat it, it is not subject to hallah; one may not use it to make an eruv or a shittuf;

and one does not say the blessing over it, nor make a zimun over it; and it may not be made on a festival; and someone does not fulfill their obligation with it on Pesah.

In either case it is susceptible to uncleanness affecting food.

Dog dough. This is dough that is kneaded with bran or similar stuff and intended for dogs or similar creatures, that a human would never eat.

Is not subject to hallah. The verse says, "You shall eat from the bread of the land" (Numbers 15:19 above).

Hallah and terumah.

One is liable for the death penalty and for the extra fifth. They are forbidden to non-priests; they are the property of the priest; they are nullified in one-hundred-and-one parts, they require washing of one’s hands and the setting of the sun.

They may not be taken from pure for the impure, but rather from that which is close and is finished.

If someone said: “All my threshing-floor is terumah, or all my dough is hallah,” he has not said anything, unless he has left some over.

Unless he has left some over. The issue is that it is not called "first" unless some is left over. The text says "from the first" and not "all the first" and thus we ruled as halakha in the tractate of Terumot (see Numbers 15:19 above).

Produce from outside the Land that came into the Land is subject to Hallah.

If it went out from here to there: Rabbi Eliezer makes it liable, But Rabbi Akiva makes it exempt.

God said, "the land which I bring you into over there". There you are obligated, but you are not obligated outside the Land.

Rabbi Eliezer says, "When you eat of the bread of the Land", whether in the Land or outside it, and he therefore holds that if the produce left the Land it is still liable.

And the halakha goes lie Rabbi Akiva.

Five-fourths [of a kav] of flour are subject to hallah.

If their leaven, their light bran and their coarse bran [make up the] five-fourths, they are subject.

If their coarse bran had been removed from them and returned to them, they are exempt.

The measure of hallah is one twenty-fourth.

If he makes dough for himself, or if he makes it for his son’s feast, it is one twenty-fourth.

If a baker makes to sell in the market, and similarly if a woman makes to sell in the market, it is one forty-eighth.

If dough is made unclean either by accident or by an unavoidable circumstance, it is one forty-eighth.

If it was made unclean intentionally, it is one twenty-fourth, in order that a sinner should not profit.

One may snack from wheat dough until it is rolled and barley dough before it is made into a solid mass.

If wheat dough is rolled, or barley dough made into a solid mass, someone who eats it is liable for death.

As soon as she puts in the water she should lift out her hallah, provided that there are [not] five-fourths of flour there.

As soon as she put in water she takes out her hallah, even though, after the mixing, some of the flour remains unkneaded and unmixed, on condition that this unmixed flour is less than the five-fourths which make the minimum quantity for hallah.

And if he says, "This hallah is for the dough, the leavening, and the flour left behind once it is finished" then what is in his hand is sanctified as hallah and this is permitted, as explained in the Gemara.

Someone who makes dough from wheat and from rice: if it has a taste of grain, it is subject to hallah, and one can fulfill one’s obligation with it on Pesah.

But if it does not have the taste of grain, it is not subject to hallah, and one cannot fulfill with it one’s obligation on Pesah.

If someone puts leaven from a dough of wheat and puts into dough of rice and it has the taste of grain, it is subject to hallah.

If not, it is exempt.

If so, why did they say: “Untithed produce of any amount renders food prohibited”?

That is for a species mixed with its own. When mixed with another species, only when it imparts taste.