SECTION 456 The [Maximum] Size of [the Dough] to Knead for Matzos (1-9)

סימן תנו שִׁעוּר כַּמּוּת לִישַׁת הַמַּצּוֹת וּבוֹ ט' סְעִיפִים:

1 [When preparing matzah] for Pesach, one may not knead a [batch of] dough larger than the measure from which challah [must be separated],1 i.e., a tenth of an ephah of flour.2 [This measure was chosen] because our Sages assessed that when a person is occupied with kneading and arranging dough by hand, he will not [be able to] prevent [a batch of dough] from becoming chametz when it is larger than an isaron.3[The rationale is that if the batch of dough is larger than an isaron,] his hands will not be able to be occupied [with all the dough at the same time] because of its size.4

[This restriction applies] even when the person desires to be occupied [with the kneading] with so much zeal that the time from the beginning of the kneading process until the baking [of the matzah] will not be longer than the time it takes to walk a mil.5Thus, even if [the person] would not be occupying himself [with the dough] at all, [the dough] would [still] be permitted, because [dough] does not become chametz in less than the time it takes to walk a mil. Nevertheless, as an initial preference, it is forbidden to leave dough for even one moment without being occupied with it, as will be explained in sec. 459[:9]. Therefore, as an initial preference, it is forbidden to knead more than an isaron [at one time. The rationale is that even though one] would occupy himself with [this dough], it is as if [he is achieving] nothing, because his efforts are of absolutely no value in saving the dough from becoming chametz.6

א אֵין לָשִׁין לְפֶסַח עִסָּה גְּדוֹלָה מִשִּׁעוּר חַלָּה,א,1 דְּהַיְנוּ עֲשִׂירִית הָאֵיפָה קֶמַח,ב,2 לְפִי שֶׁכָּךְ שִׁעֲרוּ חֲכָמִים, שֶׁהָעֵסֶק שֶׁהָאָדָם מִתְעַסֵּק בְּיָדוֹ בָּעִסָּה בְּלִישָׁה וַעֲרִיכָה אֵינוֹ מַצִּילָהּ מִידֵי חִמּוּץ כְּשֶׁהִיא גְּדוֹלָה יוֹתֵר מֵעִשָּׂרוֹן,3 שֶׁאֵין הַיָּדַיִם מַסְפִּיקוֹת לְהִתְעַסֵּק בָּהּ מִתּוֹךְ גָּדְלָהּ.ג,4

וַאֲפִלּוּ אִם רוֹצֶה לְהִתְעַסֵּק בָּהּ כָּל כָּךְ בִּזְרִיזוּת עַד שֶׁמִּתְּחִלַּת הַלִּישָׁה עַד הָאֲפִיָּה לֹא יִהְיֶה שְׁהוּת כְּדֵי הִלּוּךְ מִיל,5 וְנִמְצָא שֶׁאַף אִם לֹא הָיָה מִתְעַסֵּק בָּהּ כְּלָל הָיְתָה מֻתֶּרֶת, שֶׁבְּפָחוֹת מִכְּדֵי הִלּוּךְ מִיל אֵינָהּ בָּאָה לִידֵי חִמּוּץ,ד מִכָּל מָקוֹם כֵּיוָן שֶׁלְּכַתְּחִלָּה אָסוּר לְהַשְׁהוֹת הָעִסָּה אֲפִלּוּ רֶגַע אֶחָד בְּלֹא עֵסֶק, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן תנ"ט,ה לְפִיכָךְ אָסוּר גַּם כֵּן לָלוּשׁ לְכַתְּחִלָּה יוֹתֵר מֵעִשָּׂרוֹן, שֶׁהֲרֵי הָעֵסֶק שֶׁיִּתְעַסֵּק בְּעִסָּה זוֹ – הֲרֵי הוּא כְּאִלּוּ אֵינוֹ, כֵּיוָן שֶׁאֵינוֹ מוֹעִיל כְּלוּם לְהַצִּיל מֵחִמּוּץ:ו,6

2 How large is an isaron? [The size of] 43⅕ ordinary-sized chicken eggs.7 How should one measure [such a volume]?8 He should take a large container and fill it with water to [its full] capacity. [He should then] pour the water [from that container] to another [large] empty container.9 Afterwards, [the person] should place 43 eggs into the [original] container from which he poured out the water. He should then pour the water back into the [first] container, and fill it to capacity as [he did] originally.8 The water that remained [in the second container] is equivalent [to the volume of] 43 eggs.10 [The person] should [then] add to [that amount of water] a small amount of water, approximately [the size of] a fifth of an egg. He should [then] take a container and fill it [entirely] with this water. [The volume of] this container constitutes the measure of the isaron mentioned by the Torah.

[The person] should fill [the container] with loosely [packed] flour like flour-sellers do,11 i.e., he should not press the flour into the container, for then it will contain more than an isaron of flour. Instead, he should pour [the flour] gently into the container. Nor should he fill the container with flour until it is overflowing. Rather, he should fill it to its brim, as he filled it with water [originally], for then it was not overflowing.

ב וְכַמָּה הוּא עִשָּׂרוֹן? כְּמוֹ מ"ג בֵּיצִים וְחֹמֶשׁ בֵּיצָהז מִבֵּיצִים הַבֵּינוֹנִיּוֹתח שֶׁל בֵּיצַת תַּרְנְגֹלֶת.ט,7 וְכֵיצַד יְשַׁעֲרֶנּוּ?8 יִקַּח כְּלִי גָּדוֹל וִימַלְּאֶנּוּ מַיִם עַל כָּל גְּדוֹתָיו וִיעָרֶה מִמֶּנּוּ הַמַּיִם לְתוֹךְ כְּלִי אַחֵר רֵיקָן,9 וְאַחַר כָּךְ יִתֵּן מ"ג בֵּיצִים בְּתוֹךְ הַכְּלִי שֶׁעֵרָה מִמֶּנּוּ הַמַּיִם, וְאַחַר כָּךְ יַחֲזֹר וִיעָרֶה לְתוֹכוֹ אֶת הַמַּיִם עַד שֶׁיִּהְיֶה מָלֵא עַל כָּל גְּדוֹתָיו כְּבָרִאשׁוֹנָה,8 וְהַמַּיִם שֶׁנִּשְׁאֲרוּ הֵן הֵן כְּמוֹ מ"ג בֵּיצִים,י,10 וְיוֹסִיף עֲלֵיהֶם עוֹד מְעַט מַיִם כְּמוֹ חֹמֶשׁ בֵּיצָה,יא וְיִקַּח כְּלִי וִימַלְּאֶנּוּ בַּמַּיִם הַלָּלוּ, וּכְלִי זֶה הוּא עִשָּׂרוֹן הָאָמוּר בַּתּוֹרָה.

וִימַלְּאֶנּוּ קֶמַח בְּפִזּוּר כְּדֶרֶךְ הַמּוֹכְרִים,יב,11 דְּהַיְנוּ שֶׁלֹּא יִדְחֹק הַקֶּמַח בְּתוֹכוֹ, שֶׁאָז הוּא מַחֲזִיק יוֹתֵר מֵעִשָּׂרוֹן קֶמַח,יג אֶלָּא יַכְנִיסֶנּוּ לְתוֹכוֹ בְּרָפוּי, וְלֹא יִגְדֹּשׁ הַקֶּמַח עַל גַּבֵּי הַכְּלִי אֶלָּא יְמַלְּאֶנּוּ בְּשָׁוֶה עִם שְׂפָתוֹ כְּדֶרֶךְ שֶׁמִּלֵּא אוֹתוֹ בַּמַּיִם הַלָּלוּ, שֶׁלֹּא הָיָה בָּהֶם גֹּדֶשׁ:יד

3 It is desirable to measure the isaron with which one measures the flour [for the matzos] for Pesach [sparingly].12 [Therefore,] one should make [this measure] no more than [the size of] 43 eggs or less.13 If one measures the flour with [the container the size of] an isaron [that is used to] measure [flour] for [dough from which to separate] challah – which contains an isaron amply-measured14 – it is desirable not to fill [the container] fully.

When does the above apply? When one desires to knead two or more [batches of] dough so that he will be able to separate challah when he combines them together15 in the manner to be explained in sec. 457[:2, 6. Different rules apply,] however, if [the person] only desires to knead one [batch of] dough, and if he [limits the flour in the dough to] a sparingly measured isaron. [In this instance, the person] will not be able to recite a blessing when he separates challah out of concern that he will be reciting a blessing in vain.16

Moreover, were [the person] to limit the size [of the dough] so much that it will certainly not contain an isaron [of flour], and thus it will be exempt from the obligation of challah, he would not be acting in [a halachically] proper manner. [The rationale is that] it is forbidden for a person to intentionally make a dough that [contains] less than an isaron [of flour] so that it will be exempt from [the mitzvah of] challah, as explained in Yoreh Deah, sec. 324.17 Therefore, [the person] should measure the isaron amply so that he will be able to separate challah from this dough while reciting a blessing without there being any doubt. There is no concern that [the dough] will become chametz because of the small amount of flour he added to the isaron when he measured amply.18

ג וְטוֹב לְצַמְצֵם בְּעִשָּׂרוֹן זֶה שֶׁהוּא מוֹדֵד בָּהּ קֶמַח לְפֶסַח,טו,12 וְלֹא יַעֲשֶׂנּוּ אֶלָּא כְּמוֹ מ"ג בֵּיצִיםטז,13 אוֹ פָּחוֹת. וְאִם מוֹדֵד הַקֶּמַח בְּעִשָּׂרוֹן הַמָּדוּד לְחַלָּה שֶׁהוּא מַחֲזִיק עִשָּׂרוֹן בְּרֶוַח14 – טוֹב שֶׁלֹּא יְמַלְּאֶנּוּ קְצָת.

בַּמֶּה דְּבָרִים אֲמוּרִים? כְּשֶׁרוֹצֶה לָלוּשׁ ב' עִסּוֹת אוֹ יוֹתֵר, שֶׁהוּא יָכוֹל לְהַפְרִישׁ חַלָּה כְּשֶׁיְּצָרֵף אוֹתָן יַחַד15 עַל דֶּרֶךְ שֶׁיִּתְבָּאֵר בְּסִימָן תנ"ז,יז אֲבָל אִם אֵינוֹ רוֹצֶה לָלוּשׁ אֶלָּא עִסָּה אַחַת, וְאִם יְצַמְצֵם בָּהּ הָעִשָּׂרוֹן לֹא יוּכַל לְהַפְרִישׁ מִמֶּנָּה חַלָּה בִּבְרָכָה מֵחֲמַת חֲשַׁשׁ בְּרָכָה לְבַטָּלָה,יח,16 וְאַף אִם יְצַמְצֵם בָּהּ כָּל כָּךְ עַד שֶׁבְּוַדַּאי לֹא יִהְיֶה בָּהּ עִשָּׂרוֹן וּתְהֵא פְּטוּרָה מִן הַחַלָּה – גַּם כֵּן אֵינוֹ נָכוֹן, שֶׁאָסוּר לְאָדָם לַעֲשׂוֹת עִסָּתוֹ פָּחוֹת מֵעִשָּׂרוֹן בְּמִתְכַּוֵּן כְּדֵי לְפָטְרָהּ מִן הַחַלָּה כְּמוֹ שֶׁנִּתְבָּאֵר בְּיוֹרֶה דֵּעָה סִימָן שכ"ד,יט,17 לְפִיכָךְ יֵשׁ לוֹ לִמְדֹּד הָעִשָּׂרוֹן בְּרֶוַח כְּדֵי שֶׁיּוּכַל לְהַפְרִישׁ מֵעִסָּה זוֹ בִּבְרָכָה בְּלִי שׁוּם סָפֵק, וְאֵין בָּהּ חֲשַׁשׁ חִמּוּץ מֵחֲמַת מְעַט קֶמַח שֶׁמּוֹסִיף עַל הָעִשָּׂרוֹן כְּשֶׁמּוֹדְדוֹ בְּרֶוַח:כ,18

4 One must initially be careful when placing flour inside a measure or a kneading trough not to press it down by hand or with anything else, since when flour is pressed tightly together and compressed, it will not knead well, for water will not thoroughly permeate [the places where the flour is compressed]. Thus, some flour will remain [without being kneaded] into the dough, and it will become chametz when cooked food is made from the dough after it is baked.19

ד יֵשׁ לִזָּהֵר לְכַתְּחִלָּה לְאַחַר שֶׁנָּתַן הַקֶּמַח בְּתוֹךְ הַמִּדָּה אוֹ בְּתוֹךְ הָעֲרֵבָה, שֶׁלֹּא יִדְחֹק אוֹתוֹ בַּיָּדַיִם אוֹ בְּדָבָר אַחֵר, לְפִי שֶׁכְּשֶׁהַקֶּמַח הוּא דָּחוּק וּמְקֻבָּץ אֵינוֹ נִלּוֹשׁ יָפֶה, שֶׁאֵין הַמַּיִם נִכְנָסִין לְשָׁם יָפֶה וְנִשְׁאָר קְצָת קֶמַח בְּתוֹךְ הָעִסָּה, וְהוּא בָּא לִידֵי חִמּוּץ כְּשֶׁיַּעֲשׂוּ תַּבְשִׁיל מֵהָעִסָּה לְאַחַר אֲפִיָּתָהּ:כא,19

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5 It is desirable to take care not to place one’s hand on the flour unnecessarily, since one’s hand will [raise the temperature of the dough] slightly, as explained in sec. 455[:17].20

ה טוֹב לִזָּהֵר שֶׁלֹּא לְהַנִּיחַ הַיָּד עַל הַקֶּמַח שֶׁלֹּא לְצֹרֶךְ, שֶׁהַיָּד מְחַמֶּמֶת קְצָת,כב כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן תנ"ה:כג,20

6 When one pours flour into the kneading trough or into the measure to knead the matzos [with which] the mitzvah [of eating matzah on the fifteenth of Nissan will be fulfilled], it is desirable to say [explicitly]21 that one is doing so “For the sake of matzah [to be used to fulfill] the mitzvah.” One should also make this statement when he pours water into the flour. See sec. 455[:21].22

ו כְּשֶׁנּוֹתֵן הַקֶּמַח לְתוֹךְ הָעֲרֵבָה אוֹ לְתוֹךְ הַמִּדָּה לְלִישַׁת הַמַּצּוֹת שֶׁל מִצְוָה – טוֹב שֶׁיֹּאמַר בְּפִיו שֶׁעוֹשֶׂה כֵּן לְשֵׁם מַצָּה שֶׁל מִצְוָה,כד,21 וְכֵן יֹאמַר בִּשְׁעַת נְתִינַת הַמַּיִם לְקֶמַח,כה עַיֵּן בְּסִימָן תנ"ה:כו,22

7 There are authorities who maintain that the Sages’ prohibition against making a [batch of] dough larger than an isaron applied only in their era, when the ovens [of people at large] were small and cooled easily.23 Thus, there were grounds for concern that the matzos would have to wait a long time either in the oven or outside the oven, and would become chametz. [At present, however,] ovens are large24 and thus there are no such concerns. Therefore, it is permitted [at present] to knead a [batch of] dough that is larger than an isaron. [Rather, the size of the dough prepared should be determined] according to the number of people helping in the preparation and arrangement of the matzos. It is desirable to knead enough dough that all of those helping and all the utensils they have available will be involved with the dough at all times. Thus, the dough that is attached to their hands and to the utensils that they are using will not become chametz.

ז יֵשׁ אוֹמְרִיםכז שֶׁלֹּא אָסְרוּ חֲכָמִים לַעֲשׂוֹת עִסָּה גְּדוֹלָה מֵעִשָּׂרוֹן אֶלָּא בִּזְמַנֵּיהֶם, שֶׁהַתַּנּוּרִים שֶׁלָּהֶם הָיוּ קְטַנִּים וּבְקַל מִצְטַנְּנִים,23 וְיֵשׁ לָחֹשׁ שֶׁמָּא יִצְטָרְכוּ הַמַּצּוֹת לִשְׁהוֹת זְמַן אָרֹךְ בְּתוֹךְ הַתַּנּוּר אוֹ חוּץ לַתַּנּוּר וְיָבוֹאוּ לִידֵי חִמּוּץ, אֲבָל בַּתַּנּוּרִים שֶׁלָּנוּ שֶׁהֵם גְּדוֹלִים24 – אֵין לָחֹשׁ לָזֶה. לְפִיכָךְ מֻתָּר לָנוּ לָלוּשׁ עִסָּה גְּדוֹלָה מֵעִשָּׂרוֹן כְּפִי מַה שֶּׁיֵּשׁ בְּנֵי אָדָם הָעוֹזְרִים בְּתִקּוּן הַמַּצּוֹת וַעֲרִיכָתָם. וְטוֹב הוּא לָלוּשׁ כָּל כָּךְ כְּדֵי שֶׁיִּהְיוּ כָּל הָעוֹזְרִים כֻּלָּם וְכָל הַכֵּלִים שֶׁבִּידֵיהֶם עוֹסְקִים בַּבָּצֵק תָּמִיד, וְלֹא יַחְמִיץ הַבָּצֵק הַדָּבוּק בִּידֵיהֶם וּבַכֵּלִים שֶׁבִּידֵיהֶם:

8 People at large rely on this reasoning in the present era, when it is common practice to knead [dough containing] more than an isaron [of flour.25The size of the dough is calculated] according to the number of people helping. [The Rabbinic authorities] do not have the potential to admonish them [to do otherwise] since they have authorities upon whom to rely.

Nevertheless, every person should be stringent with himself [and follow] the opinion mentioned previously26 because fundamentally, [the halachah follows this view. The rationale for stringency is that] even though there are many people helping in the preparation and arrangement of the matzos and there are many large ovens that are heated, nevertheless, there is concern the dough will become chametz while it is being kneaded, since there is [only] one woman who kneads each [batch of] dough. If the dough is larger than an isaron, the woman’s hands will not be able to effectively work with the entire [dough] without some [dough] leaving her hands.

Nevertheless, if one [violated these instructions] and kneaded a [batch of] dough larger than an isaron – even if he kneaded [this large dough] intentionally – it is permitted to be eaten. He should not be penalized for violating the words of the Sages, since there are authorities who even permit [making such a large dough] initially. One should not be concerned that perhaps [the dough] became chametz while it was being kneaded,27 since the time it takes to walk a mil will not elapse from the beginning of the kneading until those helping begin to arrange the matzos. Even if one was not involved with [the dough] at all, it would not become chametz in less time than it takes to walk a mil, even though [the dough] is larger than an isaron.28Nevertheless, if more time than it takes to walk a mil is taken [in the entire process], it is desirable for each person individually to be stringent and not partake of [matzah made from such a dough] on Pesach if possible.29

ח וְעַל סְבָרָא זוֹ סָמְכוּ הָעוֹלָם עַכְשָׁו שֶׁנָּהֲגוּ לָלוּשׁ הַרְבֵּה יוֹתֵר מֵעִשָּׂרוֹןכח,25 כְּפִי שֶׁיֵּשׁ בְּנֵי אָדָם הָעוֹזְרִים, וְאֵין בָּנוּ כֹּחַ לִמְחוֹת בְּיָדָם, שֶׁיֵּשׁ לָהֶם עַל מַה שֶּׁיִּסְמֹכוּ.כט

אֲבָל כָּל אָדָם יַחֲמִיר עַל עַצְמוֹ כַּסְּבָרָא הָרִאשׁוֹנָהל,26 כִּי כֵן עִקָּר, שֶׁאַף אִם יֵשׁ לוֹ הַרְבֵּה עוֹזְרִים בְּתִקּוּן הַמַּצּוֹת וַעֲרִיכָתָם,לא וְגַם יֵשׁ לוֹ הַרְבֵּה תַּנּוּרִים גְּדוֹלִים נִסּוֹקִיםלב – סוֹף סוֹף בִּשְׁעַת לִישַׁת הָעִסָּה יֵשׁ חֲשַׁשׁ חִמּוּץ, שֶׁהֲרֵי אִשָּׁה אַחַת לָשָׁה עִסָּה אַחַת, וְאִם הָעִסָּה גְּדוֹלָה מֵעִשָּׂרוֹן – אֵין יְדֵי הָאִשָּׁה מַסְפִּיקוֹת לְהִתְעַסֵּק יָפֶה בְּכֻלָּהּ שֶׁלֹּא יֵצֵא חוּץ לְיָדָהּ קְצָת.לג

וּמִכָּל מָקוֹם, אִם עָבַר וְלָשׁ עִסָּה גְּדוֹלָה מֵעִשָּׂרוֹן,לד אֲפִלּוּ לָשׁ בְּמֵזִיד – מֻתֶּרֶת בַּאֲכִילָה, וְאֵין לִקְנֹס עַל שֶׁעָבַר עַל דִּבְרֵי חֲכָמִים, כֵּיוָן שֶׁיֵּשׁ מַתִּירִין אֲפִלּוּ לְכַתְּחִלָּה.לה וְאֵין לָחֹשׁ שֶׁמָּא נִתְחַמְּצָה בִּשְׁעַת הַלִּישָׁה,27 כֵּיוָן שֶׁמִּתְּחִלַּת הַלִּישָׁה עַד שֶׁיַּתְחִילוּ הָעוֹזְרִיםלו לַעֲרֹךְ הַמַּצּוֹת אֵין שָׁם שְׁהוּת כְּדֵי הִלּוּךְ מִיל, וּבְפָחוֹת מִכְּדֵי הִלּוּךְ מִיל אַף אִם לֹא הָיוּ מִתְעַסְּקִין בָּהּ כְּלָל לֹא הָיְתָה בָּאָה לִידֵי חִמּוּץ אַף עַל פִּי שֶׁהִיא גְּדוֹלָה מֵעִשָּׂרוֹן.לז,28 אֲבָל אִם הָיָה שָׁם שְׁהוּת כְּדֵי הִלּוּךְ מִיל – טוֹב לְהַחֲמִיר לְעַצְמוֹ שֶׁלֹּא לְאָכְלָהּ בְּפֶסַח אִם אֶפְשָׁר לוֹ:לח,29

9 When one desires to knead dough on the sacred days of a festival, as an initial preference, he should be careful to measure the flour in an isaron-measure on the day preceding the sacred day.30 [The rationale is that] it is forbidden to measure, even for the sake of [observing] a mitzvah, on the sacred day of a festival, as will be explained in sec. 506[:1].31

If the person did not measure [an isaron of flour] on the day before the sacred day of the festival, he should take an isaron by estimation. He should not take more than an isaron by estimation because of the possibility that [the dough] will become chametz.32He may, however, [make the dough with] less than an isaron [of flour], for the reason to be explained in sec. 457[:17].33

Nevertheless, it is preferable for the person to knead the dough in two portions, i.e., he should take more than half an isaron [of flour]and knead one dough with it. Afterwards, he should take another portion of flour larger than half an isaron and knead another [batch of] dough with it. He should then combine both doughs together in the manner to be explained in sec. 457[:6]34 and separate challah from them. When one conducts himself in this manner, it is not necessary to measure the flour on the day before the sacred day, even as an initial preference.

ט כְּשֶׁרוֹצֶה לָלוּשׁ עִסָּה בְּיוֹם טוֹב – יֵשׁ לִזָּהֵר לְכַתְּחִלָּה לִמְדֹּד הַקֶּמַח בְּעִשָּׂרוֹן מֵעֶרֶב יוֹם טוֹב,לט,30 שֶׁבְּיוֹם טוֹב אָסוּר לִמְדֹּד אֲפִלּוּ לִדְבַר מִצְוָה,מ כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן תק"ו.מא,31 וְאִם לֹא מָדַד מֵעֶרֶב יוֹם טוֹב – יִקַּח עִשָּׂרוֹן קֶמַח בְּאֹמֶד הַדַּעַת,מב וְלֹא יַרְבֶּה עַל עִשָּׂרוֹן בְּאֹמֶד דַּעְתּוֹ מִפְּנֵי חֲשַׁשׁ חִמּוּץ.32 אֲבָל מֻתָּר לוֹ לִפְחוֹת מֵעִשָּׂרוֹן, מִטַּעַם שֶׁיִּתְבָּאֵר בְּסִימָן תנ"ז.מג,33

וּמִכָּל מָקוֹם, יוֹתֵר טוֹב לָלוּשׁ הָעִסָּה בְּב' פְּעָמִים, דְּהַיְנוּ שֶׁיִּקַּח יוֹתֵר מֵחֲצִי עִשָּׂרוֹן וְיָלוּשׁ מִמֶּנּוּ עִסָּה אַחַת, וְאַחַר כָּךְ יַחֲזֹר וְיִקַּח יוֹתֵר מֵחֲצִי עִשָּׂרוֹן קֶמַח וְיָלוּשׁ מִמֶּנּוּ עוֹד עִסָּה אַחַת,מד וִיצָרֵף ב' הָעִסּוֹת יַחַד עַל דֶּרֶךְ שֶׁיִּתְבָּאֵר בְּסִימָן תנ"ז,מה,34 וְיַפְרִישׁ מֵהֶן חַלָּה. וּכְשֶׁהוּא עוֹשֶׂה כֵן – אַף לְכַתְּחִלָּה אֵין צָרִיךְ לִמְדֹּד הַקֶּמַח מֵעֶרֶב יוֹם טוֹב: