Pesachim 96

חמשת רבעים קמח ועוד חייבין בחלה הכי קאמר קבא מלוגנאי נמי אהאי שיעורא קאי

Slightly more than five quarters<span class="x" onmousemove="('comment',' Lit., 'five quarters and more'. I.e., quarters of a kab, = one and one fourth logs.');">¹</span> of flour are subject to hallah?<span class="x" onmousemove="('comment',' v. Hal. II, 6.');">²</span> - This is what he says: A kab of Meloga too is the equivalent of this quantity.

אמר רב יוסף הני נשי דידן נהוג למיפא קפיזא קפיזא לפיסחא א"ל אביי מאי דעתיך לחומרא חומרא דאתי לידי קולא הוא דקא מפקע לה מחלה

R'Joseph said: Our women are accustomed to bake a kapiza<span class="x" onmousemove="('comment',' A measure=three-fourths of a kab; v. Obermeyer, p. 241, n. 1.');">³</span> at a time on Passover. Said Abaye to him, What is your intention?

א"ל דעבדן כר' אליעזר (דתניא) רבי אליעזר אומר הרודה ונותן לסל הסל מצרפן לחלה ואמר רב יהודה אמר שמואל הלכה כרבי אליעזר

To be stricter!<span class="x" onmousemove="('comment',' For the permitted quantity is larger.');">⁴</span> [But] it is strictness which leads to [unwarranted] leniency, as [the woman] exempts it from hallah?<span class="x" onmousemove="('comment',' If she baked a kab of Meloga at a time, she would have to separate hallah, whereas now she is exempt.');">⁵</span> - Said he: They do as R'Eliezer.

א"ל והא איתמר עלה אמר רבי יהושע בן לוי לא שנו אלא ככרות של בבל שנושכות זו מזו אבל כעכין לא הא איתמר עלה א"ר חנינא אפי' כעכין

For we learned, R'Eliezer said: If he removes [loaves from the oven] and places [them] in a basket, the basket combines them in respect of hallah;<span class="x" onmousemove="('comment',' I.e., they are counted as one, if together they make up the minimum quantity.');">⁶</span> whereon Rab Judah said in Samuel's name: The halachah is as R'Eliezer. Said he to him, But it was stated thereon, R'Joshua B'Levi said: They taught this only of Babylonian loaves, which cleave to each other,<span class="x" onmousemove="('comment',' Lit., 'bite of each other'. They were wide, and when set in the oven they stuck to each other, owing to lack of space; therefore they all count as one.');">⁷</span>

בעי ר' ירמיה טבלא שאין לה לבזבזין מהו תוך כלי בעינן והא ליכא או דילמא אויר כלי בעינן והא איכא תיקו:

but not [of] cracknels?<span class="x" onmousemove="('comment',' A kind of narrow roll.');">⁸</span> - Surely it was stated thereon, R'Hanina said: Even cracknels. R'Jeremiah asked: What of a board which has no ledges?<span class="x" onmousemove="('comment',' Does it combine the loaves placed upon it?');">⁹</span>

תניא ר' אליעזר אומר הסל מצרפן ר' יהושע אומר תנור מצרפן רבן שמעון בן גמליאל אומר ככרות של בבל שנושכות זו מזו מצטרפות:

Do we require the inside of a vessel, which is absent here; or perhaps we require the air space of a vessel, which is present? The question stands. It was taught: R'Eliezer said: The basket [only] combines them; R'Joshua said: The oven combines them;<span class="x" onmousemove="('comment',' If they are baked together in an oven, even if they are not subsequently placed together in a basket, they are all counted as one in respect of hallah.');">¹⁰</span>

<big><strong>מתני׳</strong></big> רבן גמליאל אומר שלש נשים לשות כאחת ואופות בתנור אחד זו אחר זו

R'Simeon B'Gamaliel said: Babylonian loaves which cleave to each other combine.<span class="x" onmousemove="('comment',' But not cracknels.');">¹¹</span> <big><b>MISHNAH: </b></big>R'GAMALIEL SAID: THREE WOMEN MAY KNEAD AT THE SAME TIME<span class="x" onmousemove="('comment',' Lit., 'as one'.');">¹²</span> AND BAKE IN ONE OVEN, ONE AFTER THE OTHER'BUT THE SAGES RULE: THREE WOMEN MAY BE ENGAGED ON DOUGH AT THE SAME TIME,<span class="x" onmousemove="('comment',' Not all kneading at the same time, which would necessitate too long a wait when they come to bake if after each other.');">¹³</span>

וחכמים אומרים שלש נשים עוסקות בבצק כאחת אחת לשה ואחת עורכת ואחת אופה

ONE KNEADING, ANOTHER SHAPING AND A THIRD BAKING.<span class="x" onmousemove="('comment',' V. GEMARA:');">¹⁴</span> R'AKIBA SAID: NOT ALL WOMEN AND NOT ALL KINDS OF WOOD AND NOT ALL OVENS ARE ALIKE.<span class="x" onmousemove="('comment',' Hence the views of R. Gamaliel and the Sages are unacceptable.');">¹⁵</span> THIS IS THE GENERAL PRINCIPLE: IF IT [THE DOUGH] RISES, LET HER WET<span class="x" onmousemove="('comment',' Lit., 'polish'.');">¹⁶</span>

ר' עקיבא אומר לא כל הנשים ולא כל העצים ולא כל התנורים שוין זה הכלל תפח תלטוש בצונן:

IT WITH COLD WATER.<span class="x" onmousemove="('comment',' Which retards fermentation.');">¹⁷</span> <big><b>GEMARA: </b></big>Our Rabbis taught: Having kneaded [the dough] she forms it [in shape], while her companion kneads in her place; having formed [the dough] she bakes it, and her companion shapes [the dough] in her place, while the third [woman] kneads. [The first] having baked, she kneads [again], and her companion bakes in her place, while the third shapes [her dough].

<big><strong>גמ׳</strong></big> ת"ר לשה היא מקטפת וחבירתה לשה תחתיה מקטפת היא אופה וחבירתה מקטפת תחתיה והשלישית לשה אופה היא לשה וחבירתה אופה תחתיה והשלישית מקטפת וחוזרת חלילה כל זמן שעוסקות בבצק אינו בא לידי חימוץ:

And thus the round revolves.<span class="x" onmousemove="('comment',' This is the explanation of the Sage's ruling: THREE WOMEN MAY BE ENGAGED ON DOUGH AT THE SAME TIME.');">¹⁸</span> As long as they are engaged [in working] on the dough, it does not come to fermentation. R'AKIBA SAID: NOT ALL WOMEN etc. It was taught, R'Akiba said: I discussed [the matter] before R'Gamaliel: Let our Master teach us: Does this<span class="x" onmousemove="('comment',' Sc. the ruling that three women may knead or may be working on dough at the same time.');">¹⁹</span>

ר"ע אומר לא כל הנשים וכו': תניא אמר רבי עקיבא דנתי לפני רבן גמליאל ילמדינו רבינו בנשים זריזות או בנשים שאין זריזות בעצים לחים או בעצים יבשים בתנור חם או בתנור צונן אמר לי אין לך אלא מה ששנו חכמים זה הכלל תפח תלטוש בצונן:

refer to energetic women or to women who are not energetic; to damp wood or to dry wood; to a hot oven or to a cool oven? Said he to me, You have nought else save what the Sages learned: IF IT RISES, LET HER WET IT WITH COLD WATER'<big><b>MISHNAH:</b></big> SI'UR<span class="x" onmousemove="('comment',' V. supra p. 203.');">²⁰</span>

<big><strong>מתני׳</strong></big> שיאור ישרף והאוכלו פטור סידוק ישרף והאוכלו חייב כרת

MUST BE BURNT, WHILE HE WHO EATS IT IS NOT CULPABLE; SIDDUK<span class="x" onmousemove="('comment',' Dough, the surface of which is cracked through fermentation. This is completely leaven.');">²¹</span> MUST BE BURNT, WHILE HE WHO EATS IT [ON PASSOVER] IS LIABLE TO KARETH. WHAT IS SI'UR?

איזהו שיאור כקרני חגבים סידוק שנתערבו סדקין זה בזה דברי רבי יהודה וחכמים אומרים זה וזה האוכלו חייב כרת ואיזהו שיאור כל שהכסיפו פניו כאדם שעמדו שערותיו:

[WHEN THERE ARE LINES ON THE SURFACE] LIKE LOCUSTS' HORNS;<span class="x" onmousemove="('comment',' I.e., small lines are just beginning to appear.');">²²</span> SIDDUK IS WHEN THE CRACKS HAVE INTERMINGLED WITH EACH OTHER: THIS IS THE VIEW OF R'JUDAH. BUT THE SAGES MAINTAIN: REGARDING THE ONE AND THE OTHER,<span class="x" onmousemove="('comment',' I.e., both stages as defined by R. Judah.');">²³</span>

<big><strong>גמ׳</strong></big> תנו רבנן איזהו שיאור כל שהכסיפו פניו כאדם שעמדו שערותיו סידוק כקרני חגבים דברי ר' מאיר וחכמים אומרים איזהו שיאור כקרני חגבים סידוק שנתערבו סדקין זה בזה וזה וזה האוכלו חייב כרת

HE WHO EATS IT IS LIABLE TO KARETH.<span class="x" onmousemove="('comment',' Even at the earlier stage it is no longer si'ur.');">²⁴</span> AND WHAT IS SI'UR? WHEN ITS SURFACE IS BLANCHED, LIKE [THE FACE OF] A MAN WHOSE HAIR IS STANDING [ON END].

והאנן תנן שיאור ישרף והאוכלו פטור דברי רבי יהודה אימא לרבי מאיר זה וזה האוכלו חייב כרת

<big><b>GEMARA: </b></big>Our Rabbis taught: What is si'ur. P Whenever its surface is blanched, like [the face of] a man whose hair is standing on end; sidduk is [when there are lines on the surface] like locusts' horns: this is R'Meir's view. But the Sages maintain: What is si'ur?

אמר רבא מאי טעמא דר' מאיר אין לך כל סדק וסדק מלמעלה שאין לו כמה סדקים מלמטה:

[When the lines on its surface are] like locusts' horns; sidduk is when the cracks have intermingled with each other; and in both cases, he who eats it is liable to kareth. But we learned: SI'UR MUST BE BURNT, WHILE HE WHO EATS IT IS NOT CULPABLE. THIS IS THE VIEW OF R'JUDAH? Say according to R'Meir, in both cases,<span class="x" onmousemove="('comment',' Sc. both si'ur and sidduk, as defined by R. Judah.');">²⁵</span> he who eats it incurs kareth.<span class="x" onmousemove="('comment',' Because he regards both as sidduk.');">²⁶</span> Raba said: What is R'Meir's reason? There is not a single crack on the surface for which there are not many cracks below [the surface].<span class="x" onmousemove="('comment',' Hence even when the cracks on the surface are still separate, they already cross below the surface.');">²⁷</span>