the kleınman edıtıon The ArtScroll Series Rabbi Nosson Scherman / Rabbi Meir Zlotowitz General Editors

Átírás

1 the kleınman edıtıon The ArtScroll Series Rabbi Nosson Scherman / Rabbi Meir Zlotowitz General Editors

2 xi TABLE OF CONTENTS TABLE OF CONTENTS xix PREFACE 1 DEFINITION OF TERMS לה/ 35 הלכות חלה 5 THE LAWS OF CHALLAH 1 The Mitzvah / 2 The Amount of Dough / 3 Loaves Become Combined by the Vessel / 4-5 Sourdough / 6 Dough Intended To Be Cooked / 7 Dough Kneaded With Fruit Juice / 8 Challah: The Woman s Mitzvah / 9 If One Failed To Set Aside Challah Before Shabbos 13 הלכות מליחה לו/ 36 THE LAWS OF SALTING 1-5 Soaking Before Salting / 6 The Vessel Used for Soaking / 7 After Soaking / 8 The Salt / 9-11 The Salting Process / 12 Rinsing After Salting / 13 Removing the Head / 14 Utensil Used for Salting / 15 Salting the Head / 16 The Bones / 17 The Legs / 18 The Heart / 19 The Lungs / The Liver / 23 The Spleen / 24 The Rectum and Intestines / 25 Milk in the Calf s Stomach / 26 Eggs Found in Poultry / 27 Meat That Has Sat for Three Days / 28 Singeing Poultry 25 טבילת כלים לז/ 37 THE LAWS OF IMMERSING UTENSILS 1 The Mitzvah / 2 Immersing in Rivers / 3 Wood, Earthenware, and Porcelain Utensils / 4 A Nonkosher Utensil / 5-7 Situations of Halachic Doubt / 8-9 The Utensil s Function / The Immersion / 12 A Minor / 13 Immersing on Shabbos and Yom Tov לח/ 38 הלכות פת עכו ם בישולי עכו ם וחלב עכו ם 33 THE LAWS OF THE BREAD OF AN IDOLATER, FOODS COOKED BY AN IDOLATER, AND THE MILK OF AN IDOLATER 1 Bread of an Idolater / 2 Participation of a Jew / 3-4 Breads Included in the Prohibition / 5 Dough Prepared by a Jew / 6 Food Cooked by an Idolater / 7-8 Food Cooked by a Maidservant / 9 When an Idolater Cooks for One Who Is Ill / Foods Included in the Prohibition / 12 Beer and Other Beverages / 13 Milk of an Idolater / 14 Cheese of an Idolater / 15 Butter of an Idolater

3 TABLE OF CONTENTS xii 45 דין מי שרוצה לאכול או לשתות קודם הסעודה לט/ 39 LAWS GOVERNING ONE WHO WISHES TO EAT OR DRINK BEFORE A MEAL 1 Foods and Drinks Before a Meal / 2 Wine and Liquor / 3 Baked Goods 52 הלכות נטילת ידים לסעודה מ/ 40 LAWS OF WASHING THE HANDS FOR A MEAL 1 Obligation of Washing the Hands / 2-3 Criteria for the Vessel / 4-6 Procedure for Washing the Hands / 7 Immersing the Hands / 8-10 Criteria for the Water / Clean Hands / 13 Human Force / 14 When Water Is Not Available / 15 Using the Bathroom Before a Meal / 16 One Who Must Wash His Hands During the Meal / 17 Food Dipped in Liquid / Which Liquids Are Included / 20 Foods Commonly Eaten With Cutlery / 21 Salt; Liquor מא/ 41 הלכות בציעת הפת וברכת המוציא 69 LAWS OF BREAKING BREAD AND THE HAMOTZI BLESSING 1 The Blessing / 2 Interruption After Netilas Yadayim / 3-4 Cutting the Bread / 5 Reciting the Blessing / 6 Salt / 7 Distributing the Bread / 8-10 Order of Precedence of Breads מב/ 42 הלכות סעודה 79 LAWS OF PROPER CONDUCT FOR A MEAL 1 Feeding Animals First / 2-3 Proper Manners in Eating and Drinking / 4 Severe Attitude / 5 Speaking, Torah, and Prayer During a Meal / 6-7 Two People Eating Together / 8-11 Respect for Food / 12 Modesty in Drinking / 13 Staring at One Who Is Eating / 14 Giving Food to the Server / 15 Giving Food to the Non- Observant / 16 Women Drinking / Proper Behavior for a Guest / Leaving During a Meal / 22 Interruptions During a Meal / 23 Ending the Meal 91 הלכות ברכות לדברים שאוכלים ושותים בתוך הסעודה מג/ 43 THE LAWS OF BLESSINGS FOR FOODS THAT ONE EATS OR DRINKS DURING A MEAL 1 Food That Is Considered Part of the Meal / 2 Beverages; Wine; Liquor / 3-5 Fruits / 6 Baked Goods / 7 Coffee After the Meal מד/ 44 דין מים אחרונים וברכת המזון 99 THE LAWS OF MAYIM ACHARONIM AND BIRCAS HAMAZON 1-2 Procedure for Mayim Acharonim / 3 Leaving Bread on the Table / 4 Removing the Knives / 5 Obligation for a Kezayis / 6 Position While Reciting Bircas HaMazon / 7 Amen After HaRachaman / 8-9 Waiting or Leaving Before Bircas HaMazon / 10 Laws of

4 xiii TABLE OF CONTENTS Shabbos and Festival Additions / 11 One Who Is in Doubt / Compensatory Blessing / 16 Omitting Al HaNissim / 17 A Meal That Lasts Into the Night / 18 When Eating With an Idolater מה/ 45 הלכות ברכות הזמון 114 THE LAWS OF THE ZIMUN BLESSING 1 Zimun Upon a Filled Cup / 2-3 Pouring the Cup / 4 The Condition of the Cup; Taking and Holding the Cup / 5 The Leader / 6 The Zimun Blessing / 7 Reciting the Bircas HaMazon With a Zimun / 8-9 Drinking the Cup / 10 Joining a Group at the End of the Meal / 11 Separating a Group of Three or More / Zimun With Ten / 14 Forming a Group of Ten / 15 How a Group Is Joined / 16 When Some of the Group Recited Bircas HaMazon / 17 Reciting Zimun During a Meal / 18 Large Feasts / 19 Joining Two Groups Together / 20 Zimun Response for One Who Did Not Eat / 21 One Group, Different Foods / 22 Women, Minors / 23 Who May Be Joined to a Zimun 134 הלכות מאכלות אסורות מו/ 46 THE LAWS OF FORBIDDEN FOODS 1 Bloodspots in Eggs / 2 The Blood of Fish / 3 Blood Inside the Mouth / 4 Blood in Milk / 5 Meat and Dairy: the Prohibition / 6-7 Keeping Meat and Dairy Apart / 8 Separate Utensils / 9-12 Waiting Between Meat and Dairy / 13 Sharp Foods / 14 Milk Substitutes / 15 Changing the Use of a Utensil / Food Left in the Hands of an Idolater / 20 Cooking in the Presence of an Idolater / 21 Eating Food of Non-observant Jews / 22 Leaving Utensils With Idolaters / Situations of Tereifah / Dairy or Meaty Bread / 28 Castrated Chicken / 29 Fattened Geese / 30 Potcoverings / Vermin in Water or Vinegar / Fruit Infestation / 37 Wheat and Flour Infestation / When Infestation Occurs / Infestation in Nuts or Preserved Fruits / 42 Cutting an Infested Food / Vermin in Fish or Cheese / 45 The Need for Vigilance / 46 Asking a Rav 159 הלכות סתם יינם והכשר הכלים ממנו מז/ 47 THE LAWS OF WINE OF IDOLATERS, AND RENDERING UTENSILS USED WITH SUCH WINE FIT FOR KOSHER USE 1 The Prohibition Nowadays / 2 Therapeutic Bath / 3 Cooked Wine / 4 Mixed Into a Cooked food / 5 Diluted Wine and Raisin Wine / 6 Temed / 7 Vats of Pressed Grapes / 8 Peels and Seeds / 9 If an Idolater Added Water / 10 Wine Vinegar / 11 Whiskey / 12 Tartar / 11 Indirect Contact / 14 Shipping Wine / 15 Producing Kosher Wine / 16 Utensils Used for Shortterm / 17 Storage Utensils / 18 Glass Utensils / 19 Residual Moisture / 20 Hot Wine / 21 Winemaking Equipment / 22 After Twelve Months

5 TABLE OF CONTENTS xiv מח/ 48 דיני ברכות על מאכלים מחמשת מיני דגן 168 LAWS OF BERACHOS UPON FOODS MADE OF THE FIVE SPECIES OF GRAINS 1-4 Laws of Pas Haba ah B kisnin / 5-6 Cooked or Fried Dough / 7 Cooked or Fried Bread / 8 Proper Blessing on Mixture of Dough Products and Liquid / 9 Food Made From Bread Crumbs / 10 Predominance of Grain Products in Mixtures מט/ 49 דין ברכת היין וברכת הטוב והמטיב 183 THE HALACHOS OF THE BLESSING FOR WINE AND THE BLESSING OF HATOV VEHAMEITIV 1-3 Which Wines Require Borei Pri HaGafen / 4-6 Blessing Upon Wine Exempts All Beverages / 7 Reciting the Blessing During a Meal / 8-12 Reciting HaTov VeHaMeitiv Upon a Second Wine / Drinking With Another / 15 Reciting HaTov VeHaMeitiv for Others / 16 The Cup of Bircas HaMazon 193 כללים בברכה ראשונה מברכת הנהנין נ/ 50 GENERAL RULES OF BLESSINGS BEFORE FOOD, DRINK, AND FRAGRANCES 1 Obligation To Bless Hashem Before Eating / 2 When in Doubt as to the Proper Blessing / 3 Reciting the Blessing While Holding the Item, or in Its Presence / 4 Dropping the Item After Reciting the Blessing / 5 Pause Between Blessing and Eating / 6 Pouring out Harmful Water / 7 Tasting / 8 Eating for Medicinal Purposes / 9 Eating or Drinking To Dislodge an Item From One s Throat / 10 Reciting the Blessing After Putting the Item in One s Mouth / Reciting One Blessing for Two Items / Change of Location After Reciting the Blessing 206 כללים בברכה אחרונה נא/ 51 GENERAL RULES OF BERACHAH ACHARONAH 1 Borei Nefashos / 2 Minimum Amount for Berachah Acharonah / 3 A Complete Item / 4-6 Combinations and Time Frame for the Minimum Amount / 7 Blessing Upon the Seven Species / 8-9 Variations of the Mei ein Shalosh Blessing / 10 Like Bircas Ha- Mazon / 11 Version and Explanation of Borei Nefashos / 12 Mei ein Shalosh and Borei Nefashos / 13 Reciting the Blessing in the Place Where One Ate / Reciting the Blessing After Digestion נב/ 52 דיני ברכת בורא פרי העץ ו בורא פרי האדמה ו שהכל 217 LAWS OF THE BOREI PRI HA EITZ, BOREI PRI HA ADAMAH, AND SHEHAKOL BLESSINGS 1 Fruits and Vegetables / 2 Non-Plant Foods / 3 Mushrooms and Truffles / 4-6 Commonly Eaten Cooked or Raw / 7 Inferior Fruit / 8 Wild Plants / 9 Ancillary Growths / 10 Seeds / 11 Almonds / Unripe Fruit / 15 Sucking Juice From an Inedible Fruit /

6 xv TABLE OF CONTENTS 16 Recognizable Form / 17 Rice, Millet / 18 Sugar, Cinnamon, Licorice 230 דין רוטב ומשקה של פירות וירקות נג/ 53 THE LAW REGARDING BROTH AND JUICE OF FRUITS AND VEGETABLES 1 Fruit Juice, Wine, Olive Oil / 2-3 Broth / 4 Water Used for Pickling / 5 Other Liquids / 6 Raisin Wine 237 דין עיקר וטפל נד/ 54 THE LAW OF PRIMARY AND SUBORDINATE FOODS 1-4 One Food Eaten as a Result of Another / 5 Foods Cooked Together / 6 Solid and Liquid / 7 Spices With Sugar / 8 Olive Oil / 9 Preserves 245 דין קדימה בברכות נה/ 55 THE LAW OF PRECEDENCE OF BLESSINGS 1 Different Types of Fruits / 2-3 The Seven Species / 4 Ha eitz, Ha adamah and Shehakol / 5 Mezonos, Hamotzi and Hagafen 251 דיני טעות בברכות נו/ 56 THE LAW REGARDING AN ERROR IN BLESSINGS 1 Mezonos and Hamotzi; Hagafen on Grapes / 2 Ha adamah and Ha eitz / 3 Ha eitz on Wine / 4 Shehakol / 5 Error in Intent / 6 Within the Time of K dei Dibbur / 7 After the Time of K dei Dibbur 257 דין בירך על מאכל או משקה ואחר כך הביאו לו עוד נז/ 57 THE LAW OF ONE WHO RECITED A BLESSING ON FOOD OR DRINK AND WAS SUBSEQUENTLY BROUGHT MORE 1 Purchasing or Slicing Additional Bread / 2 Specific Intent / 3 No Specific Intent / 4 More Important Fruit / 5 Different Types / 6 A Guest / 7 Multiple Cups of Wine 263 דין ברכת הריח נח/ 58 THE LAWS OF BLESSINGS FOR FRAGRANCES 1 The Blessing Upon Fragrance / 2 Fragrant Fruit / 3 Fragrant Trees / 4 Fragrant Herbs / 5 Non-plant Fragrances / 6 Balsam Oil / 7 Reciting the Wrong Blessing / 8 Fragrant Water or Oil / 9 Precedence of Blessings / 10 Incense / 11 Intended for Fragrance / 12 Spice Shop / 13 Fragrance Without a Source / 14 Forbidden Sources of Fragrance 272 דין ברכת שהחיינו ו הטוב והמטיב נט/ 59 THE LAWS OF THE SHEHECHEYANU AND THE HATOV VEHAMEITIV BLESSINGS 1 Blessings Over Good Tidings / 2 Blessing Over Bad Tidings / 3 Long-term Consequences / 4 Everything for the Good / 5 Upon

7 TABLE OF CONTENTS xvi the Birth of a Son / 6 Upon the Death of a Relative / 7-9 Upon Purchasing an Item / 10 Upon Receiving a Gift / 11 Upon Acquiring Torah Books / 12 Insignificant Acquisitions / 13 Wear Out and Replace! / Upon Enjoying New Fruits / 18 Shehecheyanu on Fragrance / 19 Enjoying God s Bounty / Seeing a Friend After an Absence 287 דין ברכות הראיה ס/ 60 THE LAWS OF BLESSINGS OVER SEEING [VARIOUS PHENOMENA AND EVENTS] 1 Upon Seeing Fruit Trees Blossoming / 2-3 Upon Witnessing Natural Phenomena / 4 Upon Seeing a Rainbow / 5 Upon Seeing Oceans and Tall Mountains / 6-7 The Blessing of the Sun / 8 At the Location of a Personal Miracle / 9 Upon Seeing Great Scholars / 10 Upon Seeing a King / 11 Upon Seeing Graves / 12 Interval Between Blessings / Upon Seeing Unusual Creations / 15 Upon Seeing Beautiful Creations סא/ 61 ברכת הגומל ועוד קצת ברכות פרטיות 299 BIRCAS HAGOMEIL AND OTHER BLESSINGS FOR SPECIFIC SITUATIONS 1 Who Is Obligated To Recite the HaGomeil Blessing / 2 When and Where To Recite the Blessing / 3 Proper Procedures for One Who Experienced a Miracle / 4 Prayer Before a Medical Procedure or Taking Medicine / 5 Proper Response When Another Person Sneezes / 6 Futile Prayers / 7 Prayer When Measuring Grain / 8 Bar Mitzvah Blessing and Feast / 9-10 Blessings Upon Rain סב/ 62 הלכות משא ומתן 308 THE LAWS OF BUSINESS TRANSACTIONS 1-5 Overcharging and Underpaying / 6 The Permissibility of Sales Promotions / 7-8 Accuracy of Scales / 9-10 Measuring Practices / The Prohibition Against Owning Inaccurate Instruments of Measure / Interfering With the Transactions of Another Jew / 15 Withdrawing From a Transaction / Upholding Commitments Made to Others / 18 The Order of Precedence When Selling to Others 321 אסור להונות בדברים ולגנוב דעת הבריות סג/ 63 THE PROHIBITION OF VERBAL ABUSE AND DECEIVING PEOPLE 1 The Severity of Hurting Verbally / 2-3 Examples of Hurting Verbally / 4-5 The Prohibition of Deception 325 שלא לעשות סחורה בדבר האסור סד/ 64 NOT TO CONDUCT BUSINESS WITH A FORBIDDEN ITEM 1 Designated as Food / 2 A Forbidden Item Acquired Incidentally / 3 Collecting a Loan / 4 Forbidden by Rabbinic Law

8 xvii TABLE OF CONTENTS סה/ 65 הלכות רבית 328 THE LAWS OF INTEREST (RIBBIS) 1 The Stringency of the Prohibition of Ribbis / 2 One Who Accepted Ribbis / 3 Stipulated After the Loan / 4 Borrower Adds on His Own / 5 Gift of Ribbis / 6 Advanced and Deferred Ribbis / 7 Exchanging Loans / 8 Benefiting the Lender / 9 Words of Ribbis / 10 Benefit of Gratitude / 11 A Se ah for a Se ah / 12 Collateral / 13 Known Market Price / Selling Promissory Notes / Advancing Funds / Purchasing Merchandise for Resale in Another Place / 21 Renting Real Estate / 22 Laborer / 23 Dowry / Transactions Involving an Idolater / 30 An Apostate 355 הלכות עיסקא סו/ 66 THE LAWS OF ISKA 1 The Iska / 2-3 Permissible Stipulations and the Heter Iska / 4 Acquiring a Portion of the Profit / 5 After the Due Date / 6 Text of the Heter Iska / 7 Oral Heter Iska / 8 Heter Iska for Advancing Payment for Merchandise / 9 Writing an Ordinary Promissory Note / 10 When There Is No Business Venture / 11 Extending the Due Date / 12 Raising Animals 367 הלכות נדרים ושבועות סז/ 67 THE LAWS OF VOWS AND OATHS 1-2 Avoiding Vows and Oaths / 3 Vows for Charity / 4 Oaths or Vows Relating to Mitzvos / 5 Proper Vows / 6 Expressed Correctly / 7 Behavior That Constitutes a Vow / 8 Annulling a Vow / 9 Minimum Age / Revoking Vows סח/ 68 דין תפלת הדרך ושאר דברים שצריכין ליזהר בדרך 377 LAWS OF THE WAYFARER S PRAYER AND OTHER MATTERS THAT ONE MUST OBSERVE WHEN TRAVELING 1-2 When To Recite Tefillas HaDerech / 3 Adjacent to Another Blessing / 4 Reciting While Riding / 5 Once a Day / 6 Practices When Embarking on a Journey / 7 Ensuring Proper Kashrus / 8 Praying While Traveling / 9-10 Eating and Bircas HaMazon / 11 Leaving on Friday / 12 Protecting One s Money on Shabbos סט/ 69 דיני תפלת מנחה 388 THE LAWS OF THE MINCHAH PRAYER 1 Special Diligence With Regard to the Minchah Prayer / 2 Time of Minchah / 3 Engaging in Other Activities Before Minchah / 4 Washing the Hands for Minchah / 5 Ashrei and Kaddish / 6 When the Congregation Begins Late / 7 One Who Arrives Late for Minchah / 8 Tachanun and Kaddish at Night / 9 Reciting Minchah After the Congregation Ushered in Shabbos or the Festival

9 TABLE OF CONTENTS xviii 398 דיני תפלת מעריב ע/ 70 THE LAWS OF THE MAARIV PRAYER 1 Proper Time for Maariv and Shema / 2 Eating Before Maariv; Latest Time for Maariv / 3 Arriving Late to Maariv / 4 Baruch HASHEM Le Olam and Announcements Before Shemoneh Esrei / 5 Waiting for the Last Person עא/ 71 סדר הלילה 404 THE NIGHTTIME ROUTINE 1 Learning Torah at Night / 2 The Evening Meal / 3 Introspection and Repentance / 4 The Bedtime Shema / 5 Proper Sleeping Position 411 APPENDIX A SHIURIM: HALACHIC MEASUREMENT EQUIVALENTS 413 APPENDIX B ZEMANIM: DIVISION OF HALACHIC TIMES THROUGHOUT THE DAY 419 APPENDIX OF KITZUR S EDITORIAL GLOSSES 426 APPENDIX D HETER ISKA 427 INDEX 447 THE TWENTY-FOUR BOOKS OF TANACH

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13 5 LAWS OF CHALLAH SIMAN 35:1 א. סימן לה ה ל כוֹת ח לּ ה 1 וּבוֹ ט ס ע יפ ים ע יסּ ה מ ח מ שׁ ת מ ינ י ד ג ן 2 ח יּ יב ת בּ ח לּ ה. 3 קוֹד ם שׁ מּ פ ר ישׁ ין ה ח לּ ה מ ב ר כ ין בּ רוּ ך א תּ ה ה א ל ה ינוּ מ ל ך ה עוֹל ם א שׁ ר ק דּ שׁ נוּ בּ מ צ ו ת יו ו צ וּ נוּ ל ה פ ר ישׁ ח לּ ה. 4 ו נוֹט ל ין SIMAN 35 THE LAWS OF CHALLAH CONTAINING 9 SE IFIM 1 The Mitzvah / 2 The Amount of Dough / 3 Loaves Become Combined by the Vessel / 4-5 Sourdough / 6 Dough Intended To Be Cooked / 7 Dough Kneaded With Fruit Juice / 8 Challah: The Woman s Mitzvah / 9 If One Failed To Set Aside Challah Before Shabbos The Torah (Bamidbar 15:17-21) commands that when kneading dough, one must set aside a portion of the dough to be given to the Kohen. This portion is called challah. [1] In order for the challah to be eaten by the Kohen, the challah, as well as the Kohen, must be tahor (in a state of ritual purity). Challah that became tamei (ritually impure) may not be eaten and must be burned. Since nowadays we are unable to maintain the required level of purity, the challah must be burned after it is set aside from the dough. Biblically, the mitzvah of challah applies only in Eretz Yisrael and only when all of the Jewish people reside there. Nevertheless, the Sages extended the requirement to separate challah to apply in all places and at all times (Yoreh Deah 322:2). A dough that has been kneaded from one of the ע יסּ ה מ ח מ שׁ ת מ ינ י ד ג ן 1 five types of grain [2] ה לּ יב ת בּ ח יּ ח is subject to the obligation of setting aside challah. [3] מ ב ר כ ין לּ ה ח ר ישׁ ין ה פ קוֹד ם שׁ מּ Prior to the separation בּ רוּך א תּ ה ה א ל ה ינוּ מ ל ך ה עוֹל ם א שׁ ר blessing: of challah, one recites the Baruch Atah Ado-noy, Elokeinu Melech ק דּ שׁ נוּ בּ מ צ ו ת יו ו צ וּ נוּ ל ה פ ר ישׁ ח לּ ה HaOlam, asher kideshanu bemitzvosav, vetzivanu lehafrish challah, Blessed are You, HASHEM, our God, King of the universe, Who has sanctified us with His ו נוֹט ל ין [4] challah. commandments and has commanded us to separate 1. Literally, challah means loaf, a reference to the portion separated and given to the Kohen (see Rashi to Bamidbar 15:20, s.v. [The loaves of bread eaten on.(ראשית ערסתכם Shabbos are also referred to as challos based on the literal translation of the term, even though they are obviously not the challah discussed in our siman (see below, 72:6).] 2. The five grains are wheat, barley, oats, spelt, and rye. Dough made from a combination of these grains is also subject to the challah obligation, if together these grains comprise the minimum amount set forth in the se if that follows (Yoreh Deah 324:2). 3. See Appendix of Kitzur s editorial glosses regarding a dough supplemented with potatoes. 4. Some add the words ה סּ ע ן ה,מ from the dough, at the end of the blessing. [If one is separating challah after the bread has been baked (see below, se if 3) those words should not be added.]

14 LAWS OF CHALLAH SIMAN 35:2 6 כּ ז י ת מ ן ה ע יסּ ה 5 ו שׂוֹר פ ין אוֹת הּ בּ א שׁ. ו ה מּ נ ה ג ל שׂ ר פ הּ בּ תּ נּוּר שׁ יּ אפוּ שׁ ם א ת ה לּ ח ם. 6 ב. כּ מּ ה שׁ יעוּר ה ע יסּ ה שׁ יּ ת ח יּ יב בּ ח לּ ה? כּ ל שׁ נּ ע שׂ ה מ ח מ שׁ ת ר ב ע ים ק מ ח, ו ה ם כּ מוֹ מ ג בּ יצ ים ו חוֹמ שׁ בּ יצ ה 7 (ו ע יּ ין בּ כ ל ל ים א יך מוֹד ד ין). 8 [5] kezayis, One then takes from the dough a piece the size of a כּ ז י ת מ ן ה ע יסּ ה ו ה מּ נ ה ג ל שׂ ר פ הּ בּ תּ נּוּר שׁ יּ אפוּ שׁ ם fire. and burns it in the ו שׂוֹר פ ין אוֹת הּ בּ א שׁ [6] bread. The custom is to burn it in the oven where they will bake the א ת ה לּ ח ם that is שׁ יּ ת ח יּ יב בּ ח לּ ה What is the amount of dough כּ מּ ה שׁ יעוּר ה ע יסּ ה 2 כּ ל שׁ נּ ע שׂ ה מ ח מ שׁ ת ר ב ע ים challah? subject to the obligation of setting aside ו ה ם כּ מוֹ מ ג flour. Any dough that has been made from five reva im of ק מ ח This is equivalent to the volume of forty-three and one-fifth בּ יצ ים ו חוֹמ שׁ בּ יצ ה eggs. [7] ין בּ כ ל ל ים א יך מוֹד ד ין) יּ ו ע See Kelalim, Definition of Terms, for instructions on how to measure egg-volumes.) [8] 5. Although nowadays the mitzvah can be fulfilled by separating even the smallest amount, the custom is to separate the volume of at least a kezayis (an olive s volume) of dough (see Rama 322:5), which is approximately.6 to 1.1 fl. oz. ( cc); see Appendix A. After separating challah, it is proper to declare: ה לּ ה ר י זוֹ ח [ This is challah ] (Shaarei Tzedek [Chochmas Adam] 14:32; R Akiva Eiger to Yoreh Deah 328:1; see also Mishnah Berurah 457:14). 6. That is, it is thrown into [the fire in the oven] before the bread is baked in the oven (see Rama, Yoreh Deah 322:5). One should bear in mind that since challah may not be eaten, it has the status of other prohibited foods, and it must not come into contact with food or utensils in a manner that would cause them to become prohibited. For this reason, before putting challah into the oven, it should be completely wrapped in aluminum foil, so that the oven should not absorb the flavor of the challah, which could in turn be absorbed by the food later baked in the oven. If one is unable to burn the challah properly, some authorities permit wrapping it and burying it (see Chazon Ish, Demai 15:1). 7. The Gemara (Eruvin 83b) derives this amount from the term ר ס ת כ ם,ע your dough, appearing in the passage that sets forth the challah obligation, that was transmitted to the Jewish people in the Wilderness. This amount is calculated based on another verse (Shemos 16:36) that describes the size of the daily portion of manna that each person received as a tenth of an eiphah, which is equivalent to eggs. [One eiphah = three se ah; one se ah = six kavin; one kav = four lugin; one log = six egg-volumes. Thus one eiphah = 3 x 6 x 4 x 6 = 432 egg volumes. One tenth of that is 43.2 egg volumes.] See also Shabbos 15a. [The expression five reva im means five quarters ( 5 4) and refers to kavin; however, the kav used in that calculation was a larger one, equivalent to egg-volumes, so that of those kavin equals 43.2 egg-volumes.] 8. Since the minimum amount of dough from which challah must be taken is a measure of volume (43.2 egg-volumes), and not weight, and the weight of a given volume of flour varies with the species of grain and its quality, therefore, weight is not an accurate means of determining whether a portion of flour is sufficiently large to be subject to challah (Rambam Commentary to Eduyos 1:2; see Mishnah Berurah 456:3). Nevertheless, the Rabbis of each generation may use contemporary weights in presenting the challah obligation to the masses, provided they remain vigilant in noting any change in circumstances (see Chazon Ish, Orach Chaim 39:8). Therefore, many authorities have provided a minimum amount as a weight measure as well (see, for example, Rambam, ibid. and Hilchos Bikkurim 6:15). Furthermore, since some uncertainty exists with regard to the determination of the exact measure, many authorities offer two weights, a lesser amount, at which point one should separate challah but not recite the blessing, and a greater amount, at which point one is required to recite the blessing as well. According to R Chaim Na eh, one is required to separate challah without a blessing

15 7 LAWS OF CHALLAH SIMAN 35:3 ג. ה מּ צּוֹת 9 שׁ אוֹפ ין ל פ ס ח, א ף ע ל פּ י שׁ בּ כ ל ע יסּ ה בּ פ נ י ע צ מ הּ ל א ה י ה שׁ יעוּר ח לּ ה, 10 מ כּ ל מ קוֹם כּ יו ן שׁ מּ נ יח ין אוֹת ן ל תוֹך כּ ל י א ח ד, ה כּ ל י מ צ ר פ ן, ו ח יּ יב ין בּ ח לּ ה. 11 וּצ ר יכ ין ל ה שׁ גּ יח שׁ יּ ה יוּ כ ל ה מּ צּוֹת מוּנ חוֹת בּ תוֹך ה כּ ל י. 12 ו א ף ע ל פּ י שׁ קּ צ ת מ ן ה מּ צּ ה בּ תוֹך ה כּ ל י וּק צ ת הּ בּוֹל ט ת חוּץ ל כּ ל י, גּ ם כּ ן מ צ ט ר פוֹת. א ב ל א ם מ צּוֹת שׁ ל מוֹת מוּנ חוֹת ר ק ל מ ע ל ה, ו ל א בּ תוֹך ה כּ ל י, א ינ ן מ צ ט ר פוֹת. ו א פ ילּוּ כ יסּ ה אוֹת ן בּ מ פּ ה, ל א 3 If two doughs were kneaded separately, each one containing less than the minimum amount for the challah requirement, and were subsequently joined together, they are subject to the challah requirement. [9] This se if introduces a ramification of this law pertaining to bread that was already baked. The matzah that is baked for Pesach is also subject to the ה מּ צּוֹת שׁ אוֹפ ין ל פ ס ח challah obligation. ה לּ מ הּ ל א ה י ה שׁ יעוּר ח צ פּ י שׁ בּ כ ל ע יסּ ה בּ פ נ י ע ל ע ף א Even though the size of each dough kneaded for matzah on its own contains less than מ כּ ל מ קוֹם כּ יו ן [10] obligation, the minimum amount that subjects it to the challah nevertheless, since after baking the matzos, they are שׁ מּ נ יח ין אוֹת ן ל תוֹך כּ ל י א ח ד placed into one vessel, ל י מ צ ר פ ן כּ ה the vessel combines them into one unit, [11] obligation. and thus, they all become subject to the challah ו ח יּ יב ין בּ ח לּ ה Care must be taken to ensure וּצ ר יכ ין ל ה שׁ גּ יח שׁ יּ ה יוּ כ ל ה מּ צּוֹת מוּנ חוֹת בּ תוֹך ה כּ ל י ו א ף ע ל פּ י שׁ קּ צ ת מ ן ה מּ צּ ה [12] vessel. that all the matzos are placed within the Even if part of the matzah is in the vessel בּ תוֹך ה כּ ל י וּק צ ת הּ בּוֹל ט ת חוּץ ל כּ ל י גּ ם vessel), and part protrudes outside of the vessel (i.e., above the walls of the א ב ל א ם מ צּוֹת שׁ ל מוֹת מוּנ חוֹת ר ק together. they also combine כּ ן מ צ ט ר פוֹת above, However, if there are entire matzos situated only ל מ ע ל ה, ו ל א בּ תוֹך ה כּ ל י but not within, the vessel, א ינ ן מ צ ט ר פוֹת they do not combine with the others ו א פ ילּוּ כ יסּ ה אוֹת ן בּ מ פּ ה, ל א challah. for the minimum amount required to set aside from flour that weighs 3 lb. 9 oz. (1.61 kg.) or more. According to Chazon Ish, one who kneads as little as 2 lb oz. (1.2 kg.) of flour should separate challah without reciting a blessing. [R Chaim Na eh agrees that a scrupulous individual should follow the ruling of Chazon Ish in this.] In order to recite the blessing, one must knead a dough from flour weighing 3 lb oz. (1.66 kg.), according to R Chaim Na eh, and 4 lb oz. (2.25 kg.), according to Chazon Ish. 9. See Yoreh Deah for the details of this law. 10. Kitzur explains below (110:4) that when kneading dough for the Pesach matzah, the custom is not to knead dough larger than the size that would be obligated in challah. Since it is difficult to be certain that one has measured accurately, the dough for matzah is generally made slightly smaller than this size. 11. The challah obligation is expressed in the Torah (Bamidbar 15:20) as applying to dough. Thus, initially, one should separate challah from the dough before it is baked. Nevertheless, where challah has not been set aside earlier, it is separated after the baking has been completed (see Yoreh Deah 327:5; Orach Chaim 457:1 with Mishnah Berurah 5). Similarly, when a dough was not subject to the challah requirement because it contained less than the minimum amount of dough subject to the requirement of challah, it can still become subject to that requirement after baking, if joined in a vessel with similar loaves from which challah has not been separated. Therefore, the matzos are subject to the requirement of challah if they are placed into one vessel after they are baked. 12. If a few matzos are in a large vessel, one must make sure that the matzos are touching each other in the vessel; see Mishnah Berurah 457:7.

16 LAWS OF CHALLAH SIMAN 35:4-5 8 מ ה נּ י. 13 א ב ל א ם מ נ יח ה מּ צּוֹת בּ ס ד ין, וּמ כ סּ ה אוֹת ן גּ ם כּ ן ע ם ה סּ ד ין, נ ח שׁ ב ה סּ ד ין כּ מוֹ כ ל י וּמ צ ר פ ן, ו א ף שׁ בּ א מ צ ע מ גוּלּ ים. ר ק י זּ ה ר שׁ לּ א ת צ א מ צּ ה שׁ ל מ ה חוּץ ל כּ יסּוּי. ד. שׂ אוֹר שׁ נּוֹט ל ין מ ן ה ע יסּ ה כּ ד י ל ח מּ ץ בּוֹ ע יסּ ה א ח ר ת, צ ר יכ ין ל יקּ ח קוֹד ם שׁ מּ פ ר ישׁ ין ה ח לּ ה. 14 א ב ל שׂ אוֹר שׁ נּוֹט ל ין ל ח מּ ץ בּוֹ מ שׁ ק ה שׁ קּוֹר ין בּארשׁט, צ ר יכ ין ל יקּ ח ל א ח ר שׁ ה פ ר ישׁוּ ח לּ ה. 15 [13] them. Even if he covered them all with a cloth, it is not effective to combine מ ה נּ י sheet, Nevertheless, if he places all of the matzos in a א ב ל א ם מ נ יח ה מּ צּוֹת בּ ס ד ין and also covers them with the sheet by folding the וּמ כ סּ ה אוֹת ן גּ ם כּ ן ע ם ה סּ ד ין sheet over the matzos, ד ין כּ מוֹ כ ל י וּמ צ ר פ ן סּ נ ח שׁ ב ה then the sheet has the effect of a vessel, and combines them, מ גוּלּ ים ע שׁ בּ א מ צ ף ו א even if they are uncovered somewhat on top, in the center, where the ends of the sheet do not reach. But he should be careful that an entire ר ק י זּ ה ר שׁ לּ א ת צ א מ צּ ה שׁ ל מ ה חוּץ ל כּ יסּוּי matzah not protrude from the covering. 4 In Kitzur s time, bakers would leave a portion of dough unbaked, whereupon it would become very sour (fermented). This dough (which is known as sourdough, or starter dough) would be used as a leavening agent for subsequent batches of dough. This se if addresses the proper manner to comply with the challah obligation with regard to this dough. כּ ד י ל ח מּ ץ בּוֹ dough, Sourdough that is taken from the שׂ אוֹר שׁ נּוֹט ל ין מ ן ה ע יסּ ה צ ר יכ ין ל יקּ ח קוֹד ם leaven, so as to be used to make another dough ע יסּ ה א ח ר ת must be taken before the challah of the dough it is taken from שׁ מּ פ ר ישׁ ין ה ח לּ ה is set aside. [14] ק ה שׁ קּוֹר ין בּארשׁט שׁ ץ בּוֹ מ מּ א ב ל שׂ אוֹר שׁ נּוֹט ל ין ל ח However, sourdough that is being taken to be used to ferment the beverage called borscht must be removed from the dough only after they צ ר יכ ין ל יקּ ח ל א ח ר שׁ ה פ ר ישׁוּ ח לּ ה have set aside challah. [15] 5 On Pesach, the Torah prohibits owning all chametz (leavened grain products), including sourdough. Therefore, in order to bake bread after Pesach, the baker must acquire sourdough from a non-jewish source. This affects the procedure 13. See Beur Halachah (457:1 s.v. שיתן and s.v. מצרפם (והסל for further discussion. 14. Although challah may be separated from one dough for another dough, nevertheless, this is effective only if the dough that is being separated as challah is itself subject to the challah obligation. Thus, in this case, if challah had already been set aside from the initial dough before the sourdough was taken from it, the sourdough would no longer be subject to the challah requirement. One would then be unable to take challah from the second dough, for perhaps the piece of dough that is being designated as challah is the sourdough from the first dough, which is no longer subject to the challah obligation and cannot be separated as challah for the second dough. Therefore, one must set aside the sourdough before challah is taken from the original dough. Then, when the sourdough is added to a new dough as a leavening agent, it is subject to the challah requirement of the new dough. In this way, the new dough will not contain any portion that is not subject to the challah requirement. 15. When using the sourdough to initiate the fermentation process in a beverage, challah must be taken before separating the sourdough from the original dough, for once the sourdough is mixed into the beverage, challah will no longer be taken, as beverages are not subject to the challah requirement. Therefore, one cannot set aside a portion of dough to be used in this manner until the challah obligation is satisfied.

17 9 LAWS OF CHALLAH SIMAN 35:6 ה. ו. ל א ח ר פּ ס ח, שׁ לּוֹק ח ין שׂ אוֹר מ ע כּוּ ם ל ח מּ ץ בּוֹ ה ע יסּ ה, צ ר יכ ין ל יזּ ה ר ל ה פ ר ישׁ ח לּ ה יוֹת ר גּ דוֹל ה מ מּ ה שׁ ה י ה ה שּׂ אוֹר. 16 ה עוֹשׂ ה ע יסּ ה כּ ד י ל ב שּׁ ל הּ אוֹ ל ט גּ נ הּ, מ פ ר ישׁ ין מ מּ נּוּ ח לּ ה בּ ל א ב ר כ ה. 17 ו א ם עוֹשׂ ין ל א פוֹת ק צ ת מ מּ נּ ה, א פ ילּוּ דּ ב ר מוּע ט, מ פ ר ישׁ ין מ מּ נּוּ ח לּ ה בּ ב ר כ ה. 18 for separating challah, as will be explained in this se if: when שׁ לּוֹק ח ין שׂ אוֹר מ ע כּוּ ם ל ח מּ ץ בּוֹ ה ע יסּ ה Pesach, After ל א ח ר פּ ס ח צ ר יכ ין dough, we purchase sourdough from an idolater to use for leavening the to set ל ה פ ר ישׁ ח לּ ה יוֹת ר גּ דוֹל ה מ מּ ה שׁ ה י ה ה שּׂ אוֹר we must be careful ל יזּ ה ר aside as challah a portion of dough larger than the size of the sourdough. [16] for the כּ ד י ל ב שּׁ ל הּ אוֹ ל ט גּ נ הּ One who makes dough ה עוֹשׂ ה ע יסּ ה 6 purpose of cooking it or frying it ה בּ ל א ב ר כ ה לּ ר ישׁ ין מ מּ נּוּ ח פ מ separates challah from it, without reciting the blessing. [17] ו א ם עוֹשׂ ין ל א פוֹת ק צ ת מ מּ נּ ה If one makes the dough intending to bake a portion of it, א פ ילּוּ דּ ב ר מוּע ט even if he intends to bake only a small portion, ה בּ ב ר כ ה לּ ר ישׁ ין מ מּ נּוּ ח פ מ he must set aside challah from this dough with the blessing. [18] 16. Dough kneaded when in the possession of an idolater is not subject to the challah obligation. Thus, when using sourdough purchased from an idolater, we are faced with a problem similar to that addressed in the previous se if (see above, note 14). How can challah be taken from dough that has been leavened by sourdough purchased from an idolater? Perhaps the portion designated as challah will be the sourdough itself! Since this sourdough is not subject to the challah requirement, it cannot be used to satisfy the challah obligation for the dough kneaded by a Jew. [Here we cannot resolve the problem as we did earlier, by taking out the sourdough before challah is separated from the original dough. Since an idolater kneaded the original dough, it never was, and never will be, subject to the challah obligation.] In this case, we are required to separate a portion larger than the sourdough as challah. In this way, even if the sourdough itself is the piece being set aside as challah, along with it there will also be a portion of dough that has definitely not come from the idolater, and is therefore subject to the challah obligation. Thus, the challah obligation for this dough will be satisfied. (Although, the custom [as cited by Kitzur above, se if 1] is to set aside a full kezayis of challah, nevertheless, with regard to the concern that we are faced with here, we may rely on its minimum requirement; see above, note 5. See Appendix of Kitzur s editorial glosses to se if 1.) 17. When one mixes flour and water into dough with the intention of baking bread with it, the dough becomes obligated in challah. This obligation remains even if he ultimately changed his mind and did not bake it into bread, but cooked or fried the dough instead. However, if at the time of kneading, one planned to prepare the dough by cooking or frying, and did not plan to bake it into bread, there is uncertainty among the authorities regarding its status. Some authorities (Tosafos and others, cited by Beis Yosef, Yoreh Deah 329:3) maintain that if at the time of kneading, one planned to cook or fry it, and not to bake it into bread, and, he indeed cooked or fried it, it is nevertheless subject to the mitzvah of challah. Shulchan Aruch (Yoreh Deah 329:3), however, rules that since it was never destined to be baked, it did not become subject to the challah obligation. Therefore, although challah is set aside from such dough (to comply with the stringent opinion), nevertheless, a blessing is not recited, to avoid the possibility of reciting a blessing in vain (see Shach 329:4.) If one changed his mind, and decided to bake the dough, challah must be taken with a blessing, even though he originally intended to cook or fry it (Yoreh Deah 329:2). Note that these laws apply to a mixture that has a dough-like consistency. A cake batter, although also subject to the challah requirement, is not subject to this requirement unless it is being baked (Yoreh Deah 329:2); challah is separated after baking it. 18. Since he will be baking a portion, and it

18 LAWS OF CHALLAH SIMAN 35: ז. א ם ה ע יסּ ה נ ילּוֹשׁ בּ ב יצ ים, אוֹ ב שׁ א ר מ י פ ירוֹת, 19 י שׁ בּוֹ כּ מּ ה ס פ קוֹת, 20 ו ל כ ן צ ר יך ל ע ר ב בּ ע יסּ ה בּ שׁ ע ת ל ישׁ ה ק צ ת מ י ם, אוֹ ח ל ב, אוֹ ד ב שׁ דּ בוֹר ים, אוֹ י י ן, אוֹ שׁ מ ן ז י ת, דּ א ז מ פ ר ישׁ ין מ מּ נּוּ ח לּ ה בּ ב ר כ ה. 21 If the dough is kneaded with eggs א ם ה ע יסּ ה נ ילּוֹשׁ בּ ב יצ ים, אוֹ ב שׁ א ר מ י פ ירוֹת 7 or other fruit juices, [19] ה ס פ קוֹת מּ י שׁ בּוֹ כּ there are a number of uncertainties regarding its challah obligation. [20] ו ל כ ן צ ר יך ל ע ר ב בּ ע יסּ ה Therefore, one ק צ ת מ י ם, at the time that it is kneaded בּ שׁ ע ת ל ישׁ ה must mix into the dough wine, a bit of water, milk, bees honey, אוֹ ח ל ב, אוֹ ד ב שׁ דּ בוֹר ים, אוֹ י י ן, אוֹ שׁ מ ן ז י ת or olive oil. ה בּ ב ר כ ה לּ ר ישׁ ין מ מּ נּוּ ח פ דּ א ז מ For then, if one of these liquids is an ingredient in the dough, one must certainly set aside challah from this dough, and do so with the blessing. [21] 8 Although the mitzvah of challah is incumbent upon the owner of the dough, he may appoint another adult Jew to perform the mitzvah on his behalf. One may not, however, perform the mitzvah on behalf of the owner without being specifically appointed. In this se if we will see an exception to this rule. does have the properties of dough, it is certainly subject to the challah obligation, even if he intends to cook or fry the greater portion and the portion that is baked contains less than the minimum amount delineated in se if 2 (Yoreh Deah 329:4). 19. In this context, any beverage other than those listed further in this se if is referred to as fruit juice. [It should be noted, that with regard to the challah obligation, there is no difference whether the blessing recited when eating the final product is hamotzi or mezonos; see below, Siman 48, for the particulars of those blessings.] 20. There is disagreement among the authorities regarding the challah obligation of dough kneaded with a liquid other than those five mentioned further in this se if. While some authorities (Yoreh Deah 329:9) maintain that this dough is subject to the challah requirement, others (Rosh, cited by Shach ad loc.) maintain that it is not. Moreover, a food does not contract tumah (ritual impurity) from coming into contact with something tamei unless it has first come into contact with water, grape juice, wine, or other liquids specified further in this se if. Thus, if the dough was kneaded with a liquid other than those liquids, the challah that was removed from it is tahor. Now challah that is tahor may not be burned. On the other hand, it may not be eaten by a Kohen, as the Kohen is tamei and is forbidden to eat challah. This poses a dilemma with regard to disposing of the challah. Kitzur will explain how this may be avoided. 21. By adding even a small amount of any of these liquids, both of the issues raised in the previous note are resolved. For a dough containing even a small amount of these liquids becomes subject to the challah obligation. And when any of these liquids are added, the dough can contract tumah, and the challah taken from it can thus be burned [as it contracts tumah when touched] (see Mishnah Berurah 462:20 with Shaar HaTziyun 27; see Shulchan Aruch there 5 for another solution). In the event that one did knead dough with eggs or other fruit juices without mixing in water or another liquid listed in this se if, he is required to set aside challah (Yoreh Deah 329:9; Shaar HaTziyun 462:27; see Shach and other commentaries to Yoreh Deah ad loc. with regard to whether a blessing is recited). In such a case, we are lenient with regard to challah that is set aside outside of Eretz Yisrael, and it is given to a Kohen who is under nine years old, who does not contract tumah that disqualifies one from eating such challah (Rama 329:10; Mishnah Berurah 462:20). According to some authorities (see Beis Hillel to Yoreh Deah 329:9), it is preferable not to recite a blessing unless water (as opposed to the other four liquids) was mixed into the dough; see Pri Megadim, Mishbetzos Zahav 462:2).

19 11 LAWS OF CHALLAH SIMAN 35:9 ח. מ צ ו ת ה פ ר שׁ ת ח לּ ה שׁ יּ יכ ה ל ה א שּׁ ה בּ ע ל ת ה בּ י ת. 22 א ך א ם ה א שּׁ ה א ינ הּ בּ ב ית הּ, ו י שׁ ל חוּשׁ כּ י ב עוֹד שׁ תּ ב א תּ ת ק ל ק ל ה ע יסּ ה, א ז י כוֹל ה גּ ם ה מ שׁ ר ת ת, אוֹ א ד ם א ח ר ל ה פ ר ישׁ. ט., וּמ נ יח ין שׁ כ ח ל ה פ ר ישׁ ח לּ ה בּ ע ר ב שׁ בּ ת : 23 בּ חוּצ ה ל א ר ץ אוֹכ ל ין בּ שׁ בּ ת 24 ח ת יכ ה א ח ת, וּמ פ ר ישׁ ין מ מּ נּ ה ח לּ ה בּ מוֹצ א י שׁ בּ ת. 25 וּצ ר יכ ה שׁ תּ ה א ח ת יכ ה כּ ד י ל ה פ ר ישׁ מ מּ נּ ה ח לּ ה ו י שּׁ א ר מ מּ נּ ה עוֹד חוּלּ ין, דּ ב ע ינ ן שׁ יּ ה יוּ שׁ יר יה נ יכּ ר ין. 26 ו ע ר ב פּ ס ח The mitzvah of setting aside challah מ צ ו ת ה פ ר שׁ ת ח לּ ה שׁ יּ יכ ה ל ה א שּׁ ה בּ ע ל ת ה בּ י ת [22] house. belongs to the woman who is the lady of the א ך א ם ה א שּׁ ה א ינ הּ בּ ב ית הּ [22] home, However, if the woman is not at ו י שׁ ל חוּשׁ כּ י ב עוֹד שׁ תּ ב א תּ ת ק ל ק ל ה ע יסּ ה and there is reason for concern that by the time she comes home, the dough will spoil, ר ישׁ פ ר ל ה ח שׁ ר ת ת, אוֹ א ד ם א מ ה ם א ז י כוֹל ה גּ then the Jewish maidservant, or another person may set aside challah. If one forgot to set aside challah on Erev שׁ כ ח ל ה פ ר ישׁ ח לּ ה בּ ע ר ב שׁ בּ ת 9 Shabbos (i.e., Friday), [23] בּ חוּצ ה ל א ר ץ then, if the dough was kneaded outside of Eretz Yisrael, ת בּ אוֹכ ל ין בּ שׁ one may eat from it on Shabbos even before challah is set aside. [24] ת ח וּמ נ יח ין ח ת יכ ה א However, one must leave over one piece, ת בּ בּ מוֹצ א י שׁ לּ ה ר ישׁ ין מ מּ נּ ה ח פ וּמ and separate chal- [25] ended. lah from it after Shabbos has וּצ ר יכ ה שׁ תּ ה א ח ת יכ ה כּ ד י ל ה פ ר ישׁ [25] The piece left over must be large enough so מ מּ נּ ה ח לּ ה ו י שּׁ א ר מ מּ נּ ה עוֹד חוּלּ ין that one can set aside challah from it, and some will still remain that is fit for non-sacred use. ן דּ ב ע ינ For we require שׁ יּ ה יוּ שׁ יר יה נ יכּ ר ין that the por- [26] identifiable. tion that remains after challah has been set aside be ו ע ר ב פּ ס ח [26] 22. As explained below, 72:6, women have a unique responsibility with regard to this mitzvah. 23. As stated earlier (se if 3 and note 11), when challah was not set aside from dough, the obligation must be fulfilled after baking. However, on Shabbos one may not set aside challah. The reason for this is that since one is not permitted to partake of the bread before setting aside challah, it appears as though one is fixing the bread, and this is [Rabbinically] forbidden on Shabbos (see Mishnah Berurah 261:4). 24. As indicated in the introduction to our Siman, dough kneaded outside of Eretz Yisrael was never included in the Biblical obligation of challah, and the source of the obligation is Rabbinic. Therefore, when necessary (as on Shabbos), one may partake of the bread even before setting aside challah, and leave over some of the bread from which to separate challah after Shabbos (as will be explained by Kitzur). However, if the dough was kneaded in Eretz Yisrael, where the requirement is based upon a Biblical obligation, challah must be set aside before one may partake of it. Since this is prohibited on Shabbos, one may not eat these loaves on Shabbos. 25. With regard to a similar situation on Yom Tov, see below, 98: One cannot set aside an entire dough for the challah obligation; a portion of dough not designated as challah must remain after challah has been separated. Even if the bread was originally larger (as in this case, where he is setting aside challah after most of the bread has been eaten), something must remain of the bread after challah is set aside. Therefore, one should leave over slightly more than the amount that he will be separating as challah (Mishnah Berurah 506:22). According to the custom cited by Kitzur in se if 1, one should leave over somewhat more than a kezayis-sized piece, so that the portion he will set aside as challah can be the size of a kezayis.

20 LAWS OF CHALLAH SIMAN 35:9 12 שׁ ח ל ל ה יוֹת בּ שׁ בּ ת ו שׁ כ חוּ ל ה פ ר ישׁ ח לּ ה מ ן ה ח לּוֹת שׁ א פוּ ל כ בוֹד שׁ בּ ת, י שׁ בּ ז ה מ בוּכ ה ג דוֹל ה, 27 ע ל כּ ן צ ר יך כּ ל א ישׁ ל ה זּ ה ר בּ ע ר ב שׁ בּ ת וּל ה ז כּ יר ע ל ה פ ר שׁ ת ח לּ ה (ו ע יּ ין ל ק מּ ן סוֹף ס ימ ן קט ו). 28 ו שׁ כ חוּ ל ה פ ר ישׁ ח לּ ה Shabbos, If, when Erev Pesach falls on שׁ ח ל ל ה יוֹת בּ שׁ בּ ת they forgot to set aside challah from the loaves מ ן ה ח לּוֹת שׁ א פוּ ל כ בוֹד שׁ בּ ת that they baked in honor of Shabbos, י שׁ בּ ז ה מ בוּכ ה ג דוֹל ה there is a great ע ל כּ ן צ ר יך כּ ל א ישׁ ל ה זּ ה ר בּ ע ר ב [27] issue. dilemma regarding how to resolve this וּל ה ז כּ יר ע ל Therefore, each person must take care on Erev Shabbos שׁ בּ ת to remind his household about the requirement of setting aside ה פ ר שׁ ת ח לּ ה challah ן סוֹף ס ימ ן קט ו) מּ ין ל ק יּ ו ע see further, end of Siman.(115 [28] 27. If one baked chametz (i.e., leavened) loaves for use on this Shabbos, but did not set aside challah from them, he will not be able to set aside challah from these loaves after Shabbos. Since Pesach immediately follows this Shabbos, he will no longer be permitted to have any remnant of the loaves in his possession, since all chametz must be removed from one s possession before Pesach. Although the authorities offer a number of suggestions that can be followed in this situation, there is no clear solution. See next note. 28. There (115:6), Kitzur cites the position of Magen Avraham that if one did forget, there is no recourse other than to give all of the bread to an idolater as a gift before the time that it is forbidden to own chametz. See notes there for further discussion.