Dough offering

The dough offering (Hebrew mitzvah terumah hallah Hebrew: מצוות תרומת חלה‎) is a positive commandment requiring the owner of a bread dough to give a part of the kneaded dough to a priest. This commandment is one of the twenty-four kohanic gifts.^[1]

The common modern practice in Orthodox Judaism is to burn the portion to be given the Kohen, although giving the hallah to a Kohen for consumption is permitted outside of Israel (permitted with restrictions, see article below for detail).

In the Hebrew Bible

The origin of the offering is found in Book of Numbers 15:18-20:

Speak to the sons of Israel and say to them, 'When you enter the land where I bring you, then it shall be, that when you eat of the food of the land, you shall lift up an offering to the Lord. Of the first of your dough you shall lift up a cake as an offering; as the offering of the threshing floor, so you shall lift it up. From the first of your dough you shall give to the LORD an offering throughout your generations

—Numbers 15:18-21, NASB

In the above passage "cake" is khallah (חלה) while "of dough" is `ariycah (עריסה). The return of the Jews from the Babylonian exile marked a renewal in adherence to numerous commandments, and the dough offering, "the firstfruits of our dough," is listed as one of them (Nehemiah 10:37).^[2]

In the Mishnah and Talmud

The Mishnah contains a tractate M. Hallah dealing with the dough offering.^[3] Among the rulings are that it was prohibited to set aside dough offering and tithes from dough made from grain harvested after the New Year, in behalf of dough made from "old" grain.^[4]

The Talmud Yerushalmi implies that the Mitzvah was given before the sin of the Twelve Spies (Taanit daf 23b)

In Halakha

The halakhic sources for the mitzvah are Shulhan Arukh, Yoreh Deah 322 and Maimonides Bikkurim Chapter 5 Section 1.

The mitzvah of challah, is believed by some textual scholars to originate in the priestly source, and to postdate the Challah law codes as presented in the Torah.^[5]

Rabbinical interpretations

Challah, as one of the twenty-four kohanic gifts, was a means of sustenance for the kohanim, who, because of their expected full-time involvement with Temple duties and Torah instruction, did not have land or income derived from it, unlike the other tribes of Israel.

Obadiah ben Jacob Sforno reasons that God wished to negate the negative effect of the sin of The Twelve Spies by establishing this Mitzvah in order that bracha ("divine blessing") should rest in the homes of and on the dough products of the Jews.^[6]

Shlomo Ephraim Luntschitz explains that the Land of Israel is sustained by rainfall, whereas crops in Egypt are irrigated by the waters of the Nile river which requires human intervention, making it logical that the first fruits of Israel be presented to God who brings its rainfall.

Other insights on the symbolism of Challah appear in Midrashic and Kabbalistic literature. The Mitzvah of separating challah is traditionally regarded as one of the three Mitzvot performed especially by women.^[7]

In some Kabbalistic literature, such as Shlomo HaKohen of Vilna's commentary on the Zohar, the performing of this commandment by women, who traditionally did the cooking, uplifts the dough from a state of tevel (spiritual non-readiness) and brings it to a state of khullin (mundane and permitted to its owner), thereby correcting the action of Eve who gave of the forbidden fruit to her husband.^[8]

The components of the Mitzvah

The mitzvah of challah is one mitzvah with two parts: (1) separating the required dough (Hafrashat challah), (2) giving the dough to a Kohen (Netinat Challah).^[9] Nachmanides^[10] as well as the Tosafist Isaiah di Trani^[11] explain that it is the actual giving of the Challah portion to the Kohen that is the primary component of the Mitzvah.

Species of grain

According to the Talmud, the requirement to separate Challah from the dough was imposed on the owner of the dough, not on the person who kneaded it; hence if the owner was not Jewish, even if the kneader was, Hafrashat Challah was not mandatory. The requirement does not apply to quantities of less than one omer or to bread prepared as animal feed^[12] or to dough prepared from a flour derived from anything other than wheat, barley, oat, spelt, or rye.^[12] Although the Biblical expression when you eat of the bread of the land might be understood as applying only to bread eaten in the Land of Israel, Rabbinic sources interpret that Hafrashat Challah should be observed in the Diaspora as well.

Minimal amount of source dough

The minimal quantity of dough whose preparation mandates the performance of the Mitzvah is quantified by Chazal as a portion of dough equivalent to 43 and 1/5 eggs,^[13] also known as one Issaron. In modern terms;

• The quantity that qualifies the reciting of a Brocha is about 1.64 kg.
• A batch of dough weighing between 2 lb 11oz (1.23 kg) and 3 lb 11oz (1.666 kg). qualifies for giving Challah but no Brocha is recited^[14]

Amount of the actual gift

The Torah does not specify how much dough is required to be given to the Kohen, this is discussed in the Talmud. The rabbinical stipulation is that 1/24 is to be given in the case of private individuals, and 1/48th in the case of a commercial bakery. If the baker forgets to set aside Challah, it is permissible to set aside Challah portion of the bread after it has been baked.

Miscellaneous specifics

The Mitzvah is listed as one in effect in Israel even during the Shmittah (Sabbatical) year.^[15] Even the pauper who is entitled to collect Peah and would be exempt from giving Maasar (Tithe) is obligated to give Challah from his dough portion. The dough from Maaser Sheni, is likewise not exempt from Challah giving.^[16]

Divine consequence

The Mitzvah in modern practice

The consumption of Challah by a Kohen in the Land of Israel is forbidden by Torah law due to the absence of the ashes of the Red Heifer necessary for ritual purity.

With this in mind, the Tosefta,^[17] followed by the Rishonim, encouraged the act of separating "Challah" in order that the Mitzvah not be forgotten entirely, along with the full recitation of a blessing before the dough is separated.

The common practice of Diasporic Jewry is to burn the Challah.^[18] However, it is Halachically permitted in the Diaspora to give the separated Challah to a Kohen for consumption,^[19] and even encouraged by some Rabbinic authorities,^[20] with the provision that the Kohen has immersed in a Mikvah.^[21] The Kohen is also required to recite the required Beracha thanking God for sanctifying the Kohanim with the sanctity of Ahron.^[22]

Passover Challah from Shmurah Matzah

The commentators to the Shulchan Aruch record that it is the Minhag of some Diaspora Jews to be scrupulous in giving Challah (in this case fully baked passover matzah) from the dough used for baking "Matzot Mitzvah" (the Shmurah Matzah eaten during Passover) to a Kohen minor to eat.^[23]

Kohanim of the diaspora have begun initiating requests from Jewish communities and prominent Rabbis to widely implement this Minhag, citing that its implementation would increase in kiddush Hashem (per the unique brocha requirement) and reawaken awareness of the key component of the mitzvah of challah -the actual giving of the challah to the Kohen.

Daily challah yield

As of 2011, there are approximately 13 shumrah matzah bakeries in the diaspora. Collectively, the amount of challah produced is as follows (approximate):

See also

• The status quo Kohen

References

External links

• [http://www.aish.com/sh/t/rai/48970616.html The holiness of bread