SECTION 457 The Laws [Governing How to] Conduct [the Separation of] Challah from a Dough [to be Baked as] Matzah (1-21)

סימן תנז דִּינֵי הַנְהָגַת חַלָּה בְּעִסַּת מַצָּה וּבוֹ כ"א סְעִיפִים:

1 It is necessary to limit the amount of every dough [intended to be baked as matzah] so that it will not be larger than the amount [of dough] from which challah [is required to be separated].1 Accordingly, there is reason for concern that perhaps some of the doughs will not contain the [minimum] measure [of flour required] for [separating] challah.2For this reason, it is desirable to be careful not to separate [challah] from every dough individually, for a [portion of] challah separated from a dough that was smaller than the measure from which challah [must be separated] is of no consequence. As a result, when matzah is made from these doughs, there is room for concern lest one place many matzos from these matzos in one container. Then, it would be necessary to separate challah from [these matzos] if they are of the measure from which challah [is required to be separated] when they are combined [in the same container. The rationale is that] the container joins [the matzos] together to reach [that measure.3 Nevertheless,] the person might not pay attention [to the requirement] to separate challah from these matzos in the container, for he will rely on the challah that he separated from the dough.4 Thus, [one who eats these matzos] will be eating tevel.5

א הוֹאִיל וְצָרִיךְ לְצַמְצֵם בְּשִׁעוּר כָּל עִסָּה וְעִסָּה שֶׁלֹּא תְּהֵא גְּדוֹלָה מִשִּׁעוּר חַלָּה,א,1 וְאִם כֵּן יֵשׁ לָחֹשׁ שֶׁמָּא מִקְצָת הָעִסּוֹת לֹא הָיָה בָּהֶן שִׁעוּר חַלָּה,ב,2 לְפִיכָךְ טוֹב לִזָּהֵר שֶׁלֹּא לְהַפְרִישׁ מִן כָּל עִסָּה וְעִסָּה בִּפְנֵי עַצְמָהּ, שֶׁהֲרֵי חַלָּה זוֹ שֶׁהִפְרִישׁ מֵהָעִסּוֹת שֶׁלֹּא הָיָה בָּהֶן שִׁעוּר חַלָּה אֵינָהּ שָׁוָה כְּלוּם,ג וְאִם כֵּן כְּשֶׁיֹּאפֶה מֵהֶן מַצּוֹת יֵשׁ לָחֹשׁ שֶׁמָּא יַנִּיחַ הַרְבֵּה מַצּוֹת מִמַּצּוֹת הַלָּלוּ בִּכְלִי אֶחָד, וְאָז יִתְחַיְּבוּ בְּחַלָּהד אִם יֵשׁ בָּהֶן שִׁעוּר חַלָּה כְּשֶׁנִּצְטָרְפ[וּ] יַחַד, שֶׁהַכְּלִי מְצָרְפָן לְשִׁעוּר חַלָּה,ה,3 וְהוּא לֹא יָשִׂים אֶל לִבּוֹ לְהַפְרִישׁ חַלָּה מִמַּצּוֹת הַלָּלוּ שֶׁבְּתוֹךְ הַכְּלִי, שֶׁיִּסְמֹךְ עַל הַחַלָּה שֶׁהִפְרִישׁ מֵהָעִסּוֹת,4 וְנִמְצָא אוֹכֵל טֶבֶל:ו,5

2 What should one do [instead]? He should make one separation of challah from each of the two (or more) doughs about which he is concerned that they do not individually contain the required volume for [separating] challah. [This involves] taking two (or more) doughs and bringing their edges together so that they are connected to each other,6 i.e., they should be attached to the extent that if one would wish to separate [one dough from the other], part of one dough would [remain] attached to the other, and part of the other [dough] will [remain] attached to the first.7 In this manner they are considered as one dough, and are combined to [complete] the required volume for challah. [The person] should separate challah from one of [the doughs]. That suffices since they are considered as one dough.

ב אֶלָּא כֵּיצַד יַעֲשֶׂה? יַפְרִישׁ חַלָּה אַחַת מִכָּל שְׁתֵּי עִסּוֹת (אוֹ יוֹתֵר) שֶׁיֵּשׁ לְהִסְתַּפֵּק בָּהֶן שֶׁמָּא אֵין שִׁעוּר חַלָּה בְּכָל אַחַת וְאַחַת בִּפְנֵי עַצְמוֹ,ז דְּהַיְנוּ שֶׁיִּקַּח שְׁתֵּי עִסּוֹת (אוֹ יוֹתֵר) וְיַדְבֵּק קְצוֹתָם זוֹ בָּזוֹח עַד שֶׁיִּהְיוּ נוֹשְׁכוֹת זוֹ בָּזוֹ,ט,6 דְּהַיְנוּ שֶׁיִּהְיוּ כָּל כָּךְ דְּבוּקוֹת עַד שֶׁאִם יִרְצֶה לְהַפְרִידָן יִתָּלֵשׁ מְעַט עִסָּה מִזּוֹ וְיִדְבַּק בַּחֲבֶרְתָּהּ וּמְעַט עִסָּה מֵחֲבֶרְתָּהּ יִדְבַּק בָּהּ,י,7 וְעַל יְדֵי כֵּן נֶחְשָׁבוֹת כְּעִסָּה אַחַת, וּמְצָרְפוֹת לְשִׁעוּר חַלָּה, וְיַפְרִישׁ מֵאַחַד מֵהֶן חַלָּה אַחַת וְדַי בְּכָךְ,יא כֵּיוָן שֶׁהֵם נֶחְשָׁבוֹת כְּעִסָּה אַחַת:

3 If the doughs are slightly firm and do not stick to each other well,8 [the person] should place the edge of one [dough] over the edge of the other [dough] and cut one [piece for] challah from both of the edges together. The pressure of the cutting will cause [the two doughs] to be attached effectively to each other.

ג וְאִם הָעִסּוֹת הֵן קָשׁוֹת קְצָת וְאֵינָן נִדְבָּקִין הֵיטֵב זוֹ בָּזוֹיב,8 – יַנִּיחַ קְצֵה הָאַחַת עַל קְצֵה הַשֵּׁנִית וְיַחְתֹּךְ חַלָּה אַחַת מִשְּׁתֵּי קְצוֹת הָעִסָּה יַחַד, וְעַל יְדֵי דֹּחַק הַחִתּוּךְ הֵן נִדְבָּקִין הֵיטֵב זוֹ בָּזוֹ:יג

4 At present, it has become customary for people at large to knead doughs that are larger than the [minimum] measure for challah for the reason explained in sec. 456[:8] (– consult that source, [where it is also stated] that one should not follow this practice –), [and] they separate challah from each [batch of] dough individually. It is customary that a different woman separates challah from each [batch of] dough and recites her own blessing.9

If, however, one person separates challah from all the [batches of] dough, it is sufficient [for this person to recite] one blessing [over all the challah separated], provided that the person does not change his mind [in the interim].10 (See sec. 169,11 sec. 177[:5],12 and sec. 206[:9].13) [The rationale is that] if the person had in mind when reciting the blessing to include all [the pieces of dough] that would be separated as challah – even though the person did not know how many [pieces of dough] would be separated as challah – this not considered as constituting a change of mind [and a diversion of attention from the mitzvah].

[An exception is made] if in the interim [before separating challah from the last batch of dough] the person interrupted [the process] by speaking about a matter that was not necessary for the separation of challah. If, however, [the person] spoke about matters necessary for the separation of challah that he will separate from the doughs that he will continue to knead,14 for example, he spoke about kneading the doughs that he will continue to knead, such speech is not considered as an interruption. (See sec. 167[:9].)15

ד וְעַכְשָׁו שֶׁנָּהֲגוּ הָעוֹלָם לָלוּשׁ עִסּוֹת גְּדוֹלוֹת מִשִּׁעוּר חַלָּה מִטַּעַם שֶׁנִּתְבָּאֵר בְּסִימָן תנ"ויד (עַיֵּן שָׁם שֶׁאֵין לִנְהֹג כֵּן) – הֵן מַפְרִישִׁין חַלָּה מִכָּל עִסָּה וְעִסָּה בִּפְנֵי עַצְמָהּ.טו

וְנָהֲגוּ שֶׁמִּכָּל עִסָּה וְעִסָּה מַפְרֶשֶׁת אִשָּׁה אַחֶרֶת וּמְבָרֶכֶת לְעַצְמָהּ.טז,9 אֲבָל אִם אָדָם אֶחָד מַפְרִישׁ מִכָּל הָעִסּוֹת – דַּי בִּבְרָכָה אַחַת לְכֻלָּןיז אִם אֵינוֹ נִמְלָךְיח,10 (עַיֵּן סִימָן קס"טיט,11 וְקע"זכ,12 וְר"וכא,13), שֶׁאִם בִּשְׁעַת בְּרָכָה הָיָה בְּדַעְתּוֹ לִפְטֹר בִּבְרָכָה זוֹ כָּל הַחַלּוֹת שֶׁיַּפְרִישׁ, אַף עַל פִּי שֶׁלֹּא הָיָה יוֹדֵעַ אָז כַּמָּה חַלּוֹת יַפְרִישׁ – אֵין זֶה נִמְלָךְ, אֶלָּא אִם כֵּן הִפְסִיק בֵּינְתַיִם בְּשִׂיחָה שֶׁאֵין בָּהּ צֹרֶךְ לְהַפְרָשַׁת חַלָּה. אֲבָל אִם הֵשִׂיחַ בִּדְבָרִים שֶׁיֵּשׁ בָּהֶן צֹרֶךְ לְהַפְרָשַׁת חַלָּה שֶׁיַּפְרִישׁ מִן הָעִסּוֹת שֶׁיָּלוּשׁ עוֹד,14 כְּגוֹן שֶׁשָּׂח מֵעִנְיְנֵי לִישַׁת הָעִסּוֹת שֶׁיָּלוּשׁ עוֹד – אֵין שִׂיחָה זוֹ מַפְסֶקֶת (עַיֵּן סִימָן קס"זכב,15):

Alter Rebbe's Shulchan Aruch (Sichos In English)

The new layout – with the original text and the facing translation – provides a unique user-friendly approach to studying the Alter Rebbe’s work. An inclusive commentary provides insightful explanations and guidelines for actual practice.

5 One should admonish women who fold over the dough when separating challah so that they will separate [the challah] from both its ends. They should be taught to separate [the challah] from one end. [While one woman is doing that, another person] should work the other side of the dough with a rolling pin so that the dough will not be left free from [someone] occupying themselves with it even for a moment.

ה יֵשׁ לִמְחוֹת בַּנָּשִׁים שֶׁכּוֹפְלִין בָּעִסָּה בִּשְׁעַת הַפְרָשַׁת חַלָּה כְּדֵי לְהַפְרִישׁ מִשְּׁתֵּי קְצוֹתֶיהָ,כג וְיֵשׁ לְלַמְּדָן שֶׁיַּפְרִישׁוּ מִקָּצֶה אֶחָד, וְאֶחָד יַעֲרֹךְ בִּמְגַלְגֶּלֶת בַּקָּצֶה הַב', שֶׁלֹּא תְּהֵא הָעִסָּה פְּנוּיָה מֵעֵסֶקכד אֲפִלּוּ רֶגַע אֶחָד:

6 If those who are occupied with [rolling out and arranging] the dough occupy themselves with it so rapidly that it is impossible to separate challah from the dough while they are still occupied with it [for] doing so will prevent them from [working] so fast, it is not necessary to have them stop [their activity]. Instead, challah should be separated immediately after [the matzos] were baked.

All of the matzos should be placed in one container.16 The container causes them [to be considered] as joined together [to constitute] the required measure of challah.6[This ruling applies] even if each [batch of] dough alone is smaller than the required measure of challah. [The person] should separate a piece from one matzah for all the matzos in the container.

True, as an initial preference, the optimum manner of fulfilling the mitzvah is to separate challah from dough and not from [baked] bread (– in Eretz Yisrael, this is [a requirement] of the law,17 and in the Diaspora, this is a measure of pious conduct –) as will be explained.18 [This is derived from] the phrase,19 “from the first of your dough.” [The phrase implies that the separation should be made] while [the loaf] is still dough. Nevertheless, [a person] who refrains from separating [challah] from dough so that he will not cause those occupied [with the rolling and arrangement of the dough] to cease [working] rapidly is also performing a mitzvah in the optimum manner, and it is appropriate for all people to conduct themselves in this manner.

ו וְאִם הַמִּתְעַסְּקִין בָּעִסָּה מִתְעַסְּקִין בָּהּ בִּמְהִירוּת כָּל כָּךְ עַד שֶׁאִי אֶפְשָׁר לְהַפְרִישׁ חַלָּה מֵהָעִסָּה בְּעוֹדָן מִתְעַסְּקִין בָּהּכה עַד שֶׁיְּבַטְּלוּ אוֹתָם מִמְּהִירוּתָן – אֵין צָרִיךְ לְבַטְּלָן, אֶלָּא יַפְרִישׁ חַלָּה לְאַחַר אֲפִיָּה מִיָּד, שֶׁיִּתֵּן כָּל הַמַּצּוֹת לִכְלִי אֶחָד,כו,16 וְהַכְּלִי מְצָרְפָן לְשִׁעוּר חַלָּה אַף אִם לֹא הָיָה בְּכָל עִסָּה בִּפְנֵי עַצְמָהּ כַּשִּׁעוּר,כז,6 וּמַפְרִישׁ חֲתִיכָה מִמַּצָּה אַחַת עַל כָּל הַמַּצּוֹת שֶׁבַּכְּלִי.כח

וְאַף עַל פִּי שֶׁלְּכַתְּחִלָּה מִצְוָה מִן הַמֻּבְחָר לְהַפְרִישׁ חַלָּה מִן הָעִסָּה וְלֹא מִן הַפַּתכט (פֵּרוּשׁ בְּאֶרֶץ יִשְׂרָאֵל מִן הַדִּין,17 וּבְחוּץ לָאָרֶץ מִמִּדַּת חֲסִידוּת) כְּמוֹ שֶׁיִּתְבָּאֵר,ל,18 שֶׁנֶּאֱמַרלא,19 "רֵאשִׁית עֲרִסֹתֵכֶם", בְּעוֹדָהּ עִסָּה, מִכָּל מָקוֹם זֶה שֶׁנִּמְנָע לְהַפְרִישׁ מִן הָעִסָּה כְּדֵי שֶׁלֹּא לְבַטֵּל הָעוֹסְקִין בָּהּ מִמְּהִירוּתָן – הֲרֵי זֶה עוֹשֶׂה גַּם כֵּן מִצְוָה מִן הַמֻּבְחָר. וְנָכוֹן לְכָל אָדָם לַעֲשׂוֹת כֵּן:

7 When does the requirement that [the matzos be collected in the same] container apply? When one separates [challah] from matzos concerning which there is a doubt as to whether each dough individually was of the size from which challah must [be separated]. Thus, the obligation of the mitzvah [of separating] challah from the dough is not definitely established except when [all the matz­os] were joined together, and therefore, it is necessary that they be collected together in a container.20

When, however, [matzos were made from] a large dough that was of the size from which challah must [be separated], but one forgot and did not separate [challah] from it while it was still dough and remembered [only] after he baked matzos from it, it is not necessary to separate [challah] from each of these matzos individually. Nor is it necessary to collect the matzos in a container and [then] separate [challah] from one matzah for all of them. Instead, even though he did not collect the matzos together [in one container, the person] may separate [challah] from one matzah for all of [these matzos], for they were already joined together and challah was required [to be separated from them] while they were still dough.

ז בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁצָּרִיךְ צֵרוּף כְּלִי? כְּשֶׁמַּפְרִישׁ מִמַּצּוֹת הַנַּעֲשׂוֹת מֵעִסּוֹת שֶׁיֵּשׁ לְהִסְתַּפֵּק בָּהֶן שֶׁמָּא לֹא הָיָה שִׁעוּר חַלָּה בְּכָל עִסָּה בִּפְנֵי עַצְמָהּ,20 וְנִמְצָא שֶׁלֹּא נִתְחַיְּבוּ הַמַּצּוֹת בְּחַלָּה חִיּוּב בָּרוּר אֶלָּא אִם כֵּן נִצְטָרְפוּ יַחַד, לָכֵן צָרִיךְ צֵרוּף כְּלִי. אֲבָל עִסָּה גְּדוֹלָה שֶׁיֵּשׁ בָּהּ שִׁעוּר חַלָּה וְשָׁכַח וְלֹא הִפְרִישׁ מִמֶּנָּה בְּעוֹדָהּ עִסָּה וְנִזְכַּר לְאַחַר שֶׁאָפָה מִמֶּנָּה מַצּוֹת – אֵין צָרִיךְ לְהַפְרִישׁ מִכָּל מַצָּה וּמַצָּה בִּפְנֵי עַצְמָהּ, וְכֵן אֵין צָרִיךְ לְצָרֵף הַמַּצּוֹת בִּכְלִי וּלְהַפְרִישׁ מֵאַחַת עַל כֻּלָּן, אֶלָּא אַף עַל פִּי שֶׁלֹּא נִצְטָרְפוּ יַחַד מַפְרִישׁ מֵאַחַת עַל כֻּלָּן, שֶׁהֲרֵי כְּבָר נִצְטָרְפוּ וְנִתְחַיְּבוּ בְּחַלָּה בְּעוֹדָם עִסָּה:לב

8 Nevertheless, if one is in Eretz Yisrael,17 all the matzos [from which one is separating challah] must be placed before [the person], next to each other, when he separates from one [of the matzos] for all of them.

[The rationale is that in] Eretz Yisrael, challah may only be separated from [dough or loaves] that are min hamukaf,21([a term meaning] near one another, [i.e., in the same location,]) as explained in Yoreh Deah, sec. 323.22 It is not necessary, however, that [the loaves] touch each other at the time the separation is made.23 As long as [the loaves] are near each other and close to each other, they are considered to be mukaf.

ח וּמִכָּל מָקוֹם, אִם הוּא בְּאֶרֶץ יִשְׂרָאֵל17 צָרִיךְ שֶׁיִּהְיוּ כָּל הַמַּצּוֹת הַלָּלוּ מֻנָּחוֹת לְפָנָיו סְמוּכוֹת זוֹ לָזוֹ בְּשָׁעָה שֶׁמַּפְרִישׁ מֵאַחַת מֵהֶן עַל כֻּלָּן, שֶׁחַלַּת אֶרֶץ יִשְׂרָאֵל אֵינָהּ נִטֶּלֶת אֶלָּא מִן הַמֻּקָּףלג,21 (פֵּרוּשׁ מִן הַסָּמוּךְלד), כְּמוֹ שֶׁנִּתְבָּאֵר בְּיוֹרֶה דֵּעָה סִימָן שכ"ג.לה,22 אֲבָל אֵין צָרִיךְ שֶׁיִּגְּעוּ זֶה בָּזֶה בִּשְׁעַת הַפְרָשָׁה,23 אֶלָּא כֵּיוָן שֶׁהֵן סְמוּכוֹת וּמְקֹרָבוֹת זוֹ לָזוֹ – הֲרֵי זֶה מִן הַמֻּקָּף:לו

9 In the Diaspora, however,24 it is not necessary for [doughs or loaves] to be close to each other when [challah is being separated from them]. Moreover, it is permitted for [a person] to partake of all these matzos before separating challah.25 He must, however, leave a piece from one of [these matzos]. Challah should be separated from this piece for all the matzos that he ate.

[The rationale is that] the Sages ruled leniently regarding challah [separated in] the Diaspora, [enabling] the person to [first] eat [from the matz­os] and then separate [challah], as explained in Yoreh Deah, loc. cit.26

ט אֲבָל בְּחוּצָה לָאָרֶץ אֵין צָרִיךְ לִתְרֹם מִן הַמֻּקָּף.לז,24 וְלֹא עוֹד, אֶלָּא שֶׁמֻּתָּר לוֹ לֶאֱכֹל כָּל הַמַּצּוֹת הַלָּלוּ קֹדֶם הַפְרָשַׁת חַלָּה,25 רַק שֶׁיְּשַׁיֵּר חֲתִיכָה מֵאַחַת מֵהֶן וְיַפְרִישׁ חַלָּה מֵחֲתִיכָה זוֹ עַל כָּל הַמַּצּוֹת שֶׁאָכַל, שֶׁהֵקֵלּוּ חֲכָמִיםלח בְּחַלַּת חוּצָה לָאָרֶץ לִהְיוֹת אוֹכֵל וְהוֹלֵךְ וְאַחַר כָּךְ מַפְרִישׁ, כְּמוֹ שֶׁנִּתְבָּאֵר בְּיוֹרֶה דֵּעָה שָׁם:לט,26

10 When does the above apply? When all the matzos were made from one dough. Thus, they were already once close to and connected with each other while they were [still] dough. Therefore, the Sages ruled leniently with regard to [these matzos] and did not require that they be brought together again when challah is being separated [from them] in the Diaspora.

[Different laws apply when] the matzos come from two [batches of] dough that both individually contained the minimum measure [of flour requiring the separation] of challah.27 If one desires to separate [challah from] one matzah for all [the matzos from both batches of dough], it is necessary that the matzos from the second [batch of] dough be [placed] close to the matzah [from which one seeks to separate challah] at the time he separates challah from [that matzah] for [all the matzos]. Since [the other matzos] were never close to and joined with this [matzah], the Sages did not rule leniently even in the Diaspora, and [did not] allow [challah] to be separated from [a matz­ah made from] one [batch of] dough for [matzos made from] another [batch of dough] when [the matzos] are not close to each other. It is sufficient, however, to bring [the matzos] close to each other. They need not be placed together in [one] container since challah was already required [to be separated from them] while they were dough.

When, by contrast, matzos were made from [batches of] dough that were each individually smaller than the measure [that requires] challah [to be separated, it is necessary] to place the matzos in one container to join them together [to reach] the measure of challah. [However, once that is done,] one need not separate [challah] from [these matzos] while they are still joined together in the container. Instead, one may eat from [these matzos before separating challah]. Afterwards, he should separate a piece from one matzah as [challah] also for [the matzos] that he already ate. [The rationale is that] once the matzos were joined together in one container [to enable separating] challah, they are considered as one large matzah that is of the size from which challah [is required to be separated], from which it is permitted to eat before challah is separated.28

There are authorities who differ with the above and forbid partaking of these matzos before challah is separated. [These authorities maintain] that it is necessary to [separate challah] from [the matzos] while they are close to each other. [The rationale is that] since [these matzos] were not connected while they were dough, even though they were later collected together in one container, [their] being joined together [at that time] is not sufficient to combine them to the extent that they are actually considered as one matzah [when they are separated later].

י בַּמֶּה דְּבָרִים אֲמוּרִים? כְּשֶׁכָּל מַצּוֹת הַלָּלוּ הֵן מֵעִסָּה אַחַת, שֶׁכְּבָר הָיוּ מֻקָּפוֹת וּמְחֻבָּרוֹת זוֹ לָזוֹ פַּעַם אַחַת בְּעוֹדָם עִסָּה, לְכָךְ הֵקֵלּוּ בָּהֶן חֲכָמִים שֶׁאֵין צָרִיךְ לַחֲזֹר וּלְהַקִּיפָם בִּשְׁעַת הַפְרָשַׁת חַלָּה אִם הִיא חַלַּת חוּצָה לָאָרֶץ. אֲבָל מַצּוֹת הַבָּאוֹת מִב' עִסּוֹת שֶׁהָיָה בָּהֶן שִׁעוּר חַלָּה בְּכָל אַחַת בִּפְנֵי עַצְמָהּ,27 אִם רוֹצֶה לְהַפְרִישׁ מַצָּה אַחַת עַל כֻּלָּן – צָרִיךְ שֶׁיִּהְיוּ הַמַּצּוֹת שֶׁל עִסָּה הַשֵּׁנִית מֻקָּפוֹת עִם מַצָּה זוֹ בְּשָׁעָה שֶׁמַּפְרִישׁ מִמֶּנָּה עֲלֵיהֶן, דְּכֵיוָן שֶׁלֹּא הָיוּ מֻקָּפוֹת וּמְחֻבָּרוֹת זוֹ עִם זוֹ מֵעוֹלָם – לֹא הֵקֵלּוּ חֲכָמִים בָּהֶן לְהַפְרִישׁ מֵאַחַת עַל חֲבֶרְתָּהּ שֶׁלֹּא מִן הַמֻּקָּף אֲפִלּוּ בְּחוּצָה לָאָרֶץ.מ אֲבָל כְּשֶׁמַּקִּיפָן זוֹ לָזוֹ – דַּי בְּכָךְ, וְאֵין צָרִיךְ לְצָרְפָם בִּכְלִי, כֵּיוָן שֶׁכְּבָר נִתְחַיְּבוּ בְּחַלָּה בְּעוֹדָם עִסָּה.מא

אֲבָל מַצּוֹת הַבָּאוֹת מֵעִסּוֹת שֶׁלֹּא הָיָה בָּהֶן שִׁעוּר חַלָּה בְּכָל אַחַת בִּפְנֵי עַצְמָהּ וְנָתַן הַמַּצּוֹת בְּתוֹךְ כְּלִי אֶחָד לְצָרְפָם לְשִׁעוּר חַלָּה – אֵין צָרִיךְ לְהַפְרִישׁ מֵהֶן בְּעוֹדָן מִצְטָרְפִין בַּכְּלִי, אֶלָּא יָכוֹל לֶאֱכֹל מֵהֶן וְאַחַר כָּךְ יַפְרִישׁ מֵחֲתִיכַת מַצָּה אַחַת גַּם עַל מַה שֶּׁאָכַל כְּבָר, דְּכֵיוָן שֶׁנִּצְטָרְפוּ הַמַּצּוֹת לְחַלָּה בִּכְלִי אֶחָד – (שֶׁ)הֲרֵי נַעֲשׂוּ כְּמַצָּה אַחַת גְּדוֹלָה שֶׁיֵּשׁ בָּהּ שִׁעוּר חַלָּה, שֶׁמֻּתָּר לֶאֱכֹל מִמֶּנָּה קֹדֶם הַפְרָשַׁת חַלָּה.מב,28

וְיֵשׁ חוֹלְקִיןמג עַל זֶה וְאוֹסְרִין לֶאֱכֹל מִמַּצּוֹת הַלָּלוּ קֹדֶם הַפְרָשַׁת חַלָּה, לְפִי שֶׁצָּרִיךְ לִתְרֹם מֵהֶן מִן הַמֻּקָּף כֵּיוָן שֶׁלֹּא הָיוּ מְחֻבָּרוֹת זוֹ בָּזוֹ בְּעוֹדָן עִסָּה, וְאַף שֶׁלְּאַחַר כֵּן נִצְטָרְפוּ בִּכְלִי אֶחָד – אֵין צֵרוּף זֶה מוֹעִיל לְחַבְּרָן שֶׁיִּהְיוּ נֶחְשָׁבִין כְּמַצָּה אַחַת מַמָּשׁ:

11 According to the latter opinion, [stringency is required] if a person forgot to separate challah from these matzos before[the onset of] the festival29 and he remembered on the festival, [because] it is forbidden to separate challah on the festival, as will be explained in sec. 506[:6].30 It is not sufficient to leave over one matzah so that challah could be separated from it after the festival for the matzos he ate on the festival. Instead, it is necessary to leave over a small amount from every matzah so that [challah could be separated] from [matzos] that are close to each other. Alternatively, one should follow [the directives outlined] in sec. 506[:7].31 According to the first opinion, by contrast, it is sufficient to leave over a small amount from one matzah if the matzos were already joined together in one container before the festival.

If, however, [the matzos] were [placed in one container and thus] joined together [for the first time] on the festival,32 it is not necessary to leave over anything from them. Instead, one may separate challah from them on the festival, for [the Sages] only forbade separating challah on a festival from dough that was kneaded on the day before the onset of the festival, and [contained enough flour that] challah was required to be separated from it [at that time], because [then] it was possible to separate [challah] from [the dough] while it was still day [i.e., before the onset of the festival]. By contrast, these matzos were exempt [from the requirement of separating challah] before the festival.33 The obligation [to separate challah only] became incumbent [on their owner] on the festival because [the matzos] were joined [with each other when they were placed together in one] container. [Therefore,] it is permitted to separate [challah] from them on the festival, just as it is permitted to separate [challah] from a dough [that was] kneaded on the festival.

With regard to the halachic ruling, fundamentally, the halachah follows the first opinion. Nevertheless, as an initial preference, it is desirable to give weight to the latter opinion and to [separate challah] from these matzos when they are [all] close to each other, even though they had previously been joined [together] in [the same] container. [Moreover,] it is desirable to be stringent and to be careful that even when one separates [challah] from [the matzos] while they are joined together in the [same] container, [the matzos also] touch one another.34 [The rationale is that] there are authorities who maintain that [matzos] are not considered to be min hamukaf [i.e., close to each other] unless they are [actually] touching each other. And there are other authorities who maintain that even when [matzos] are touching each other, they are not considered as min hamukaf unless they are [all] in one container. A G‑d-fearing person will [seek to] satisfy both [opinions].

יא וּלְפִי סְבָרָא זוֹ, אִם שָׁכַח לְהַפְרִישׁ חַלָּה מִמַּצּוֹת הַלָּלוּ קֹדֶם יוֹם טוֹב29 וְנִזְכַּר בְּיוֹם טוֹב, וְאִי אֶפְשָׁר לְהַפְרִישׁ חַלָּה בְּיוֹם טוֹב כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן תק"ומד,30 – לֹא דַּי בְּמַה שֶּׁיְּשַׁיֵּר מַצָּה אַחַת לְהַפְרִישׁ חַלָּה מִמֶּנָּה לְאַחַר יוֹם טוֹב גַּם עַל מַצּוֹת שֶׁאָכַל בְּיוֹם טוֹב, אֶלָּא צָרִיךְ הוּא לְשַׁיֵּר מְעַט מִכָּל מַצָּה כְּדֵי לִתְרֹם מִן הַמֻּקָּף,מה אוֹ יַעֲשֶׂה כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן תק"ו.מו,31

אֲבָל לְפִי סְבָרָא הָרִאשׁוֹנָה, דַּי שֶׁיְּשַׁיֵּר מְעַט מִמַּצָּה אַחַת אִם כְּבָר נִצְטָרְפוּ מַצּוֹת הַלָּלוּ בִּכְלִי אֶחָד קֹדֶם יוֹם טוֹב. אֲבָל אִם נִצְטָרְפוּ בְּיוֹם טוֹב32 – אֵין צָרִיךְ לְשַׁיֵּר מֵהֶם כְּלוּם, אֶלָּא יָכוֹל לְהַפְרִישׁ מֵהֶן חַלָּה בְּיוֹם טוֹב, שֶׁלֹּא אָסְרוּ לְהַפְרִישׁ חַלָּה בְּיוֹם טוֹב אֶלָּא מֵעִסָּה שֶׁנִּלּוֹשָׁה וְנִתְחַיְּבָה בְּחַלָּה מֵעֶרֶב יוֹם טוֹב שֶׁהָיָה אֶפְשָׁר לוֹ לְהַפְרִישָׁהּ מִבְּעוֹד יוֹם, אֲבָל מַצּוֹת הַלָּלוּ שֶׁהָיוּ פְּטוּרוֹת בְּעֶרֶב יוֹם טוֹב33 וְנִתְחַיְּבוּ בְּיוֹם טוֹב עַל יְדֵי צֵרוּף כְּלִי – מֻתָּר לְהַפְרִישׁ מֵהֶן בְּיוֹם טוֹב,מז כְּדֶרֶךְ שֶׁמֻּתָּר לְהַפְרִישׁ מֵעִסָּה שֶׁנִּלּוֹשָׁה בְּיוֹם טוֹב.מח

וּלְעִנְיַן פְּסַק הֲלָכָה – הָעִקָּר כַּסְּבָרָא הָרִאשׁוֹנָה, וְאַף עַל פִּי כֵן טוֹב לָחֹשׁ לְכַתְּחִלָּה לַסְּבָרָא הָאַחֲרוֹנָה לִתְרֹם מִמַּצּוֹת הַלָּלוּ מִן הַמֻּקָּף אַף שֶׁהָיוּ מְצֹרָפִין כְּבָר בִּכְלִי.

וְטוֹב לְהַחֲמִיר שֶׁאַף שֶׁמַּפְרִישׁ מֵהֶן בְּעוֹדָן מְצֹרָפִין בִּכְלִי – יִזָּהֵר שֶׁיִּגְּעוּ זֶה בָּזֶה,מט,34 לְפִי שֶׁיֵּשׁ אוֹמְרִיםנ שֶׁאֵין נִקְרָא מִן הַמֻּקָּף אֶלָּא כְּשֶׁנּוֹגְעִין זֶה בָּזֶה,נא וְיֵשׁ אוֹמְרִיםנב שֶׁאֵינוֹ נִקְרָא מִן הַמֻּקָּף אֶלָּא אִם כֵּן הֵם בְּתוֹךְ כְּלִי אֶחָד אַף עַל פִּי שֶׁאֵינָן נוֹגְעִין זֶה בָּזֶה, וִירֵא שָׁמַיִם יוֹצֵא יְדֵי שְׁנֵיהֶם:

12 Needless to say, if these matzos came from two doughs that each was of the measure [requiring the separation] of challah,27 [challah] must [be separated] min hamukaf according to the letter of the law. [In this instance, i.e.] when one separates [challah] from [the matzos from] one [batch of dough] for [those matzos and] the [matzos from the] other [dough],35 it is desirable to be stringent and [have the matzos from both doughs] touch each other36 [at the moment] when ]challah is[ being separated.

[Moreover,] it is pious conduct to be stringent and to separate [challah] from [all] the matzos that come from one dough that was of the measure [requiring the separation] of challah while [these matzos] are min hamukaf, i.e., touching each other in the same container at the time [the challah is] separated. [This recommendation is given] although all authorities agree that challah need not be separated min hamukaf in the Diaspora in such an instance,35 even as an initial preference. [Indeed, the Sages] said regarding [separating] challah in the Diaspora:37 “Partake [of it] and separate [the challah] afterwards.”

[Because of this stringency,] one should therefore not eat from [these matzos] before [challah] is separated [from them], for [the matzah] that is being eaten will not be close to the matzah being separated [as challah]. This is the prevailing practice. See sec. 260[:5].38

יב וְאֵין צָרִיךְ לוֹמַר אִם מַצּוֹת הַלָּלוּ בָּאוֹת מִשְּׁתֵּי עִסּוֹת שֶׁהָיָה שִׁעוּר חַלָּה בְּכָל אַחַת בִּפְנֵי עַצְמָהּ27 שֶׁהֵן צְרִיכִין הַקָּפָה מֵעִקַּר הַדִּין בְּשָׁעָה שֶׁמַּפְרִישׁ מֵאַחַת עַל חֲבֶרְתָּהּ,35 שֶׁטּוֹב לְהַחֲמִירנג שֶׁיִּגְּעוּ זֶה בָּזֶה בִּשְׁעַת הַפְרָשָׁה.נד,36

וַאֲפִלּוּ מַצּוֹת הַבָּאוֹת מֵעִסָּה אַחַת שֶׁהָיָה בָּהּ שִׁעוּר חַלָּה שֶׁלְּדִבְרֵי הַכֹּל אֵין צָרִיךְ לְהַפְרִישׁ מֵהֶן מִן הַמֻּקָּף בְּחוּצָה לָאָרֶץ35 אֲפִלּוּ לְכַתְּחִלָּה, שֶׁהֲרֵי אָמְרוּ37 חַלַּת חוּצָה לָאָרֶץ אוֹכֵל וְהוֹלֵךְ וְאַחַר כָּךְ מַפְרִישׁ – אַף עַל פִּי כֵן מִדַּת חֲסִידוּת הוּא לְהַחֲמִיר לְהַפְרִישׁ מֵהֶן מִן הַמֻּקָּףנה שֶׁיִּגְּעוּ זוֹ בָּזוֹ בְּתוֹךְ הַכְּלִי בִּשְׁעַת הַפְרָשָׁה.נו וּלְפִיכָךְ אֵין לֶאֱכֹל מֵהֶן קֹדֶם הַפְרָשָׁה, שֶׁהֲרֵי מַה שֶּׁיֹּאכַל לֹא יִהְיֶה מֻקָּף עִם מַה שֶּׁיַּפְרִישׁ, וְכֵן נוֹהֲגִין. עַיֵּן סִימָן ר"ס:נז,38

13 All the above applies as an initial preference. After the fact, however, should one have violated [these instructions] and separated [challah] from [doughs or matzos] that are not min hamukaf, [the separation is valid]. Even [when there are] two [batches of] dough that each is of the measure [requiring the separation] of challah, and they are not located near each other, but instead one is located in one house and the second in another house, and [a person] separated challah from one of them with the intent that this challah also cover the second [batch of dough], that [other dough] is exempt. There is no need to separate [challah] also from it. [The rationale is that] the Sages required [separating challah] from [doughs or loaves] that are close to each other merely as an initial preference.39

יג וְכָל זֶה לְכַתְּחִלָּה, אֲבָל בְּדִיעֲבַד שֶׁעָבַר וְהִפְרִישׁ שֶׁלֹּא מִן הַמֻּקָּף,נח אֲפִלּוּ ב' עִסּוֹת שֶׁיֵּשׁ בְּכָל אַחַת בִּפְנֵי עַצְמָהּ שִׁעוּר חַלָּה וְאֵינָן סְמוּכוֹת זוֹ לָזוֹ אֶלָּא זוֹ מֻנַּחַת בְּבַיִת זֶה וְזוֹ מֻנַּחַת בְּבַיִת אַחֵר וְהִפְרִישׁ חַלָּה מֵאַחַת מֵהֶן וְהָיָה בְּדַעְתּוֹ לִפְטֹר בְּחַלָּה זוֹ גַּם אֶת הַשְּׁנִיָּה – הֲרֵי זֶה פְּטוּרָה, וְאֵין צָרִיךְ לַחֲזֹר וּלְהַפְרִישׁ גַּם מִמֶּנָּה, שֶׁלֹּא הִצְרִיכוּ חֲכָמִיםנט לִתְרֹם מִן הַמֻּקָּף אֶלָּא לְכַתְּחִלָּה:ס

14 When, by contrast, there are two doughs, neither of which are of the measure [requiring the separation] of challah, and one violated [our Sages’ instructions] and separated challah from them without combining them in the same container, [the separation is invalid. This ruling applies] even if both [batches of dough] were near each other and even if they were touching each other. If [the doughs] were not connected one with the other, they are not [considered to be] joined together.40 Accordingly, this challah [that was separated] is of no consequence, since it was separated at the time that [the doughs for which it was separated] were exempt [from the obligation of separating challah].41

יד אֲבָל ב' עִסּוֹת שֶׁאֵין בָּהֶן שִׁעוּר חַלָּה בְּכָל אַחַת בִּפְנֵי עַצְמָהּ וְעָבַר וְהִפְרִישׁ מֵהֶן חַלָּה בְּלֹא צֵרוּף כְּלִי, אֲפִלּוּ הָיוּ שְׁתֵּיהֶן סְמוּכוֹת זוֹ לָזוֹ, וַאֲפִלּוּ הָיוּ נוֹגְעוֹת זוֹ בָּזוֹ, אִם לֹא הָיוּ נוֹשְׁכוֹת זוֹ בָּזוֹ – אֵינָן מִצְטָרְפוֹת.סא,40 וּלְפִיכָךְ אֵין חַלָּה זוֹ שָׁוָה כְּלוּם, כֵּיוָן שֶׁהִפְרִישָׁהּ בְּשָׁעָה שֶׁהָיוּ פְּטוּרוֹת:סב,41

15 [The course of action to be described below should be followed when] one forgot and did not separate challah from dough [intended for] the matzos [to be used for] the mitzvah [of eating matzah on the night of the fifteenth of Nissan when the dough] was of the measure [requiring the separation] of challah,or [a dough was of that measure] when it was joined with another dough [intended for] the matzos to be used for that] mitzvah,42and [the person] did not remember [to separate challah] until after he baked the three matzos required for the Seder on Pesach night:43 [The person] should not separate [challah] from those matzos that must be whole on the Seder plate, i.e., the top matzah and the bottom matzah. The top matzah must be whole so that the blessing HaMotzi can be recited over it, and the bottom matzah must be whole so that the kerichah44with the maror could be made from it, as will be explained in sec. 475[:3-4].45 Instead, one should separate [challah] from the matzah that is not required to be whole – i.e., the middle matzah,46 which is designated to be used to break off a portion for the afikoman before the recitation of the Haggadah.47

טו מִי שֶׁשָּׁכַח וְלֹא הִפְרִישׁ חַלָּה מֵעִסָּה שֶׁל מַצַּת מִצְוָה שֶׁהָיָה בָּהּ שִׁעוּר חַלָּה בִּפְנֵי עַצְמָהּסג אוֹ עַל יְדֵי צֵרוּף עִם עִסָּה אַחֶרֶת שֶׁל מַצַּת מִצְוָהסד,42 וְנִזְכַּר לְאַחַר שֶׁאָפָה מִמֶּנּוּ ג' מַצּוֹת הַצְּרִיכוֹת לוֹ לְסֵדֶר לֵיל שֶׁל פֶּסַח43 – לֹא יַפְרִישׁ מֵאוֹתָן מַצּוֹת שֶׁצָּרִיךְ לִהְיוֹת שְׁלֵמוֹת עַל הַקְּעָרָה, דְּהַיְנוּ מַצָּה עֶלְיוֹנָה וְתַחְתּוֹנָה, שֶׁהָעֶלְיוֹנָה צְרִיכָה לִהְיוֹת שְׁלֵמָה לְבָרֵךְ עָלֶיהָ "הַמּוֹצִיא", וְהַתַּחְתּוֹנָה צְרִיכָה לִהְיוֹת שְׁלֵמָה לַעֲשׂוֹת מִמֶּנָּה כְּרִיכוֹת44 עִם הַמָּרוֹר, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן תע"ה,סה,45 אֶלָּא יַפְרִישׁ מֵאוֹתָהּ מַצָּה שֶׁאֵין צְרִיכָה לִהְיוֹת שְׁלֵמָה,סו דְּהַיְנוּ מַצָּה הָאֶמְצָעִית46 הַמְזֻמֶּנֶת לִבְצֹעַ מִמֶּנָּה חֲתִיכָה לָאֲפִיקוֹמָן קֹדֶם אֲמִירַת הַהַגָּדָה:סז,47

16 [There is a halachic difficulty in the following situation: A person] had many doughs that were each of the measure [requiring the separation] of challah. He separated challah from some of the doughs, [but] did not separate it from others. He then baked all the doughs together and the matzos from which it is still required to [separate] challah became mixed [together] with those for which the obligation was already fulfilled. [The person] may not separate challah from one matzah for all [the matzos] even if he places them all in one container and has them touch each other. [The rationale is that] there is reason for concern that the matzah from which he separates [challah] was [one of those for which] the obligation was already fulfilled, and one may not separate [challah] from [a loaf] that is exempt [from that obligation]48 for [a loaf] for which the obligation is [still in force].49 Accordingly, [the person] must separate [challah] from each of the matzos individually.50

Alternatively, he should knead another small dough,51 bake it, and join it together in one container with these other matzos.52 In this way, it will be necessary [to separate] challah from [the new matzah] even though [on its own] it is not of the required measure.53 [The person] should [then] separate [challah] from [this matzah] for all the matzos for which he is still required to separate challah.

Before this dough is baked, however, it cannot be joined together with the matzos in one container so that [challah] could be separated for [the matzos] from [this dough. The rationale is that] combining [two entities together] causes them to be considered as a single entity and actually one unit. [Now,] since this is dough and those are baked matzos, how is it possible for them to be joined together and actually become a single entity?

If, however, the [new] dough itself contains the measure [of flour that requires] challah [to be separated from it] without it being joined together [with the other matzos] in a container, it is not necessary to bake it before separating challah [from it. Indeed,] according to the fundamentals of the law, it is not necessary to join it with the matzos in the same container. Rather, [the dough and the matzos] should be brought close to each other, and then [the person] should separate [challah] from the dough [for it] and for the matzos for which [the separation of challah] is still required.

If, through his capacity of discernment, [the person] is able to recognize one matzah and knows that it is one of the matzos for which [the separation of challah] is still required, all of [the above] is unnecessary. Instead, he should separate [challah] from this matzah for [it and for] all the other matzos for which [the separation of challah] is still required. [The separation is valid] according to the fundamentals of the law, even though they are not [presently] in [close] proximity [of each other].54

טז מִי שֶׁהָיוּ לוֹ עִסּוֹת הַרְבֵּה שֶׁהָיָה בָּהֶן שִׁעוּר חַלָּה בְּכָל אַחַת בִּפְנֵי עַצְמָהּ, וְהִפְרִישׁ חַלָּה מִמִּקְצָת הָעִסּוֹת וּמִמִּקְצָתָן לֹא הִפְרִישׁ, וְאָפָה כָּל הָעִסּוֹת בְּיַחַד וְנִתְעָרְבוּ מַצּוֹת הַחַיָּבוֹת עֲדַיִן בְּחַלָּה עִם מַצּוֹת שֶׁנִּפְטְרוּ כְּבָר בְּחִיּוּבָן – אֵינוֹ יָכוֹל לְהַפְרִישׁ מִמַּצָּה אַחַת עַל כֻּלָּן אֲפִלּוּ אִם יַכְנִיס כֻּלָּן לְתוֹךְ כְּלִי אֶחָד וְיִגְּעוּ זֶה בָּזֶה, לְפִי שֶׁיֵּשׁ לָחֹשׁ שֶׁמָּא מַצָּה זוֹ שֶׁהוּא מַפְרִישׁ מִמֶּנָּה הִיא מִמַּצּוֹת שֶׁנִּפְטְרוּ מֵחִיּוּבָן, וְאֵין מַפְרִישִׁין מִן הַפְּטוּר48 עַל הַחִיּוּב.סח,48 לְפִיכָךְ, צָרִיךְ הוּא לְהַפְרִישׁ מִכָּל מַצָּה וּמַצָּה בִּפְנֵי עַצְמָהּ,50 אוֹ יָלוּשׁ עוֹד עִסָּהסט קְטַנָּה51 וְיֹאפֶה אוֹתָהּ וִיצָרְפָהּ בִּכְלִי אֶחָד עִם כָּל הַמַּצּוֹת הַלָּלוּ,52 וְעַל יְדֵי כֵן נִתְחַיְּבָה בְּחַלָּה אַף עַל פִּי שֶׁאֵין בָּהּ כַּשִּׁעוּר,ע,53 וְיַפְרִישׁ מִמֶּנָּה עַל הַמַּצּוֹת הַחַיָּבוֹת עֲדַיִן.

אֲבָל קֹדֶם שֶׁיֹּאפֶה אוֹתָהּ – אֵין לְצָרֵף אוֹתָהּ עִם הַמַּצּוֹת בִּכְלִי אֶחָד כְּדֵי לְהַפְרִישׁ מִמֶּנָּה עֲלֵיהֶן, שֶׁהֲרֵי הַצֵּרוּף עוֹשֶׂה אוֹתָן כְּאִלּוּ הֵן דָּבָר אֶחָד וַחֲתִיכָה אַחַת מַמָּשׁ, וְכֵיוָן שֶׁהִיא עִסָּה וְהֵן מַצּוֹת אֲפוּיוֹת – אֵיךְ אֶפְשָׁר שֶׁיִּצְטָרְפוּ וְיִהְיוּ כַּחֲתִיכָה אַחַת מַמָּשׁ?עא

אֲבָל אִם יֵשׁ בְּעִסָּה זוֹ שִׁעוּר חַלָּה בִּפְנֵי עַצְמָהּ בְּלֹא צֵרוּף כְּלִי – אֵין צָרִיךְ לֶאֱפוֹתָהּ קֹדֶם הַפְרָשַׁת חַלָּה,עב וְאֵין צָרִיךְ לְצָרְפָהּ בִּכְלִי עִם הַמַּצּוֹת מֵעִקַּר הַדִּין, אֶלָּא יַקִּיפֵם יַחַד וְיַפְרִישׁ מֵעִסָּה זוֹ גַּם עַל הַמַּצּוֹת הַחַיָּבוֹת עֲדַיִן.עג

וְאִם הוּא מַכִּיר מַצָּה אַחַת בִּטְבִיעוּת עַיִן וְיוֹדֵעַ בָּהּ שֶׁהִיא מִמַּצּוֹת הַחַיָּבוֹת – אֵין צָרִיךְ לְכָל זֶה, אֶלָּא מַפְרִישׁ מִמַּצָּה זוֹ עַל כָּל שְׁאָר מַצּוֹת הַחַיָּבוֹתעד אַף שֶׁאֵינָן מֻקָּפוֹת מֵעִקַּר הַדִּין:עה,54

17 Even though a person is [generally] forbidden to knead a dough smaller than the measure [from which it is required to separate challah] so that it would be exempt [from this obligation],55 on the sacred days of the Pesach festival, [the Sages] permitted one to do so. (See the end of sec. 45656 [regarding] how to conduct oneself when doing so.) The rationale is that if [the person] will knead [a dough] of the [required] measure and separate challah from it, there will be no way to treat this challah appropriately in the present era, since [in this era, challah] is not given to kohanim to eat,57 as explained in Yoreh Deah, sec. 322.58 Accordingly, it is forbidden to bake this [challah] on the festival, since this baking is not done for the sake of a person’s consumption.59 Nor may [the challah] be burnt, since sacred foods [that became disqualified] may not be burnt on a festival,60 as stated in sec. 506[:9]. And if [the challah] will be left as dough until after the festival and then be burnt, there is concern that it will become chametz and the person will violate the prohibitions against having [chametz]seen [in his domain] and possessing [chametz]. True, it is written:61 “[Chametz]of yours shall not be seen,” [which the Sages interpret62 as implying,] “‘your [chametz]’may not be seen, but you may see chametz that is consecrated.” Nevertheless, this challah is not considered as consecrated,63 but as [the person’s] own, [since there is a possibility that] it will be permitted to him. For [the person] may regret his separation of [this portion of dough] as challah and appeal to a sage who will [repeal its designation as challah. The designated dough would then] permitted to [the person] and become ordinary property as it was originally. [The person would then be obligated to] separate other [dough as] challah.

יז אַף עַל פִּי שֶׁאָסוּר לָאָדָם לָלוּשׁ עִסָּתוֹ פָּחוֹת מִכַּשִּׁעוּר כְּדֵי לְפָטְרָהּ מִן הַחַלָּה,עו,55 מִכָּל מָקוֹם בְּיוֹם טוֹב שֶׁל פֶּסַח הִתִּירוּ לַעֲשׂוֹת כֵּןעז (עַיֵּן בְּסוֹף סִימָן תנ"ו56 אֵיךְ לִנְהֹג בָּזֶהעח), שֶׁאִם יָלוּשׁ כַּשִּׁעוּר וְיַפְרִישׁ מִמֶּנָּה חַלָּה – אֵין לְחַלָּה זוֹ תַּקָּנָה בִּזְמַן הַזֶּה שֶׁאֵין מַאֲכִילִין אוֹתָהּ לַכֹּהֲנִים57 כְּמוֹ שֶׁנִּתְבָּאֵר בְּיוֹרֶה דֵּעָה סִימָן שכ"ב,עט,58 וְאִם כֵּן אָסוּר לֶאֱפוֹתָהּ בְּיוֹם טוֹב,פ כֵּיוָן שֶׁאֵין בַּאֲפִיָּה זוֹ צֹרֶךְ אֹכֶל נֶפֶשׁ,פא,59 וּלְשָׂרְפָהּ גַּם כֵּן אֵינוֹ יָכוֹל,פב שֶׁאֵין שׂוֹרְפִין קָדָשִׁים בְּיוֹם טוֹבפג,60 כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן תק"ו,פד וְאִם יַנִּיחֶנָּה כָּךְ כְּשֶׁהִיא עִסָּה עַד מוֹצָאֵי יוֹם טוֹב וְאָז יִשְׂרְפֶנָּה – יֵשׁ לָחֹשׁ שֶׁמָּא תַּחְמִיץפה וְיַעֲבֹר עָלֶיהָ בְּ"בַל יֵרָאֶה" וּ"בַל יִמָּצֵא",פו וְאַף שֶׁנֶּאֱמַרפז,61 "לֹא יֵרָאֶה לְךָ", שֶׁלְּךָ אִי אַתָּה רוֹאֶה – אֲבָל אַתָּה רוֹאֶה שֶׁל גָּבוֹהַּ,פח,62 מִכָּל מָקוֹם חַלָּה זוֹ אֵינָהּ נִקְרֵאת שֶׁל גָּבוֹהַּ63 אֶלָּא שֶׁלּוֹ, הוֹאִיל וְיֵשׁ לוֹ בָּהּ צַד הֶתֵּר, שֶׁאִם יִתְחָרֵט עַל מַה שֶּׁהִפְרִישׁ אוֹתָהּ לְחַלָּה יִשְׁאַל לְחָכָם וְיַתִּיר לוֹ וְתַחֲזֹר חַלָּה זוֹ לִהְיוֹת חֻלִּין כְּמָה שֶׁהָיְתָה וְיַחֲזֹר וְיַפְרִישׁ חַלָּה אַחֶרֶת:פט

18 If it happened64 that [on a festival during Pesach] one kneaded [a dough that was of] the measure from which challah [is required to be separated], he should not separate challah from the dough.65 Instead, he should bake matzos from [the dough] and [then] separate [challah] from one matzah for all the others.66

If [the person] does not want to break a matz­ah, but rather desires to bake a small cake of [matzah] and separate it as challah67 after baking it,68 he must be careful not to refer to [the cake] as “challah” before baking it.69 Instead, he should refer to it as “cake” or as “matzah”. (Similarly, [the person] should not intend for [the cake] to have the holiness of challah until after he bakes it. Were he to have the intent that [the separated cake] would be challah) before it was baked, ([i.e.,] while it was still dough – and, needless to say, were he to have) – designated it as challah verbally [before it was baked], it would already have been sanctified as challah. [The rationale is that] the sanctification of any [produce as] terumah or tithes70 is brought about by speech (or even by mere thought).71 Were that to be the case, it would be forbidden to bake [this cake] on the festival.

[Different rules apply, however,] as long as [the cake of dough] was not consecrated as challah. True, when baking [the cake, the person] intended to designate it as challah after baking it. Nevertheless, he did not intend that it be consecrated as challah while it was baking and, should [the person] desire [to change his mind], he could separate another matzah as challah and eat this cake of [matz­ah]. Thus, there is an option that he could eat [this cake of matzah] at the time it was baked. Therefore, license was granted to him to bake [this matzah] on the festival. True, there are [insufficient grounds for] complete license, since when [the person] is baking this cake of [matzah], he knows that ultimately, he will not eat from it on the festival. Nevertheless, the Sages granted him license [to bake this cake of doughunder these circumstances] since it is impossible for there to be a situation where there will be grounds for complete license.72

(True, [seemingly, a halachically preferable alternative exists], for it is possible for [the person] not to separate an entire cake [of matzah] as challah. Instead, he will separate a piece from one matzah [as challah after it is baked], and he will eat the remainder of that matzah on the festival. Thus, baking this matzah will also be for the sake of [a Jew’s] eating [on the festival], and not only for [the baking of] challah. Nevertheless, even if one would conduct himself in this manner, there would not be grounds for complete license if there would be another alternative.

[The rationale is that] the Sages ruled73 that it is forbidden for a Jew to bake an entire [batch of] dough on a festival when half of it belongs to him and half of it belongs to a non-Jew. [This prohibition applies] even if [the Jew] makes the entire [dough] into one loaf and bakes it at one time. Baking this dough would also involve fulfilling a Jew’s needs for food. Nevertheless, the Sages forbade [baking such a loaf] since the half that belongs to the non-Jew does not involve [fulfilling] a Jew’s need for food. [The rationale is that the person] could have divided [the dough] with the non-Jew before baking it, and baked the portion [belonging to the Jew] alone.

Similarly, in the instance at hand, there is no necessity to bake the piece of dough [to be separated] as challah from this matzah when baking the other portions of that matzah. [The rationale is that] if [the person] were to separate challah from the matzah before baking it, the matzah would be baked just as effectively as it is baked at present with [the piece to be separated as] challah. Accordingly, there are grounds to forbid baking [the matzah with the challah] on the festival. Nevertheless, the Sages permitted this, because there is no other way [it would be permitted to bake matzah on the festival].)

If one forgot or [intentionally] violated [the Sages’ instructions] and separated challah from this dough and designated it as challah, he should not bake this challah, nor should he burn it.74 Instead, he should cast [the dough] into cold water so that it does not become chametz.69 [This is an effective remedy] for cold water will prevent [the dough] from becoming chametz. At the conclusion of the festival, [the person] should burn [the dough he separated as challah. If] he sees that the water is becoming slightly warm while it is inside the house, he should be careful to replace it with other cold water.

[He must, however, change the water in the following manner:] He should draw the water out of the container in which the challah is located, and pour other cold water into it. He may not, however, pick up the container in which the challah is located and pour out the water from it. [This is forbidden because] this container became a base for an object that is forbidden to move,75 i.e., [the container becomes a base for] the challah which is forbidden to be moved once it was designated [as challah],76 as will be explained in sec. 506[:9]. (Consult that source regarding all the details of this law.) As an initial preference, however, one should not designate [the dough] as challah while it is dough and cast it into cold water. [This is] a decree lest one not be careful that the water is cold.

יח וְאִם אֵרַע64 שֶׁלָּשׁ שִׁעוּר חַלָּה – לֹא יַפְרִישׁ חַלָּה מִן הָעִסָּה,65 אֶלָּא יֹאפֶה מִמֶּנָּה מַצּוֹת וְיַפְרִישׁ מִמַּצָּה אַחַת עַל כֻּלָּן.צ,66

וְאִם אֵינוֹ רוֹצֶה לִבְצֹעַ הַמַּצָּה אֶלָּא רוֹצֶה לֶאֱפוֹת עוּגָה קְטַנָּהצא לְהַפְרִישׁ אוֹתָהּ לְחַלָּה67 אַחַר אֲפִיָּתָהּ68 – צָרִיךְ הוּא לִזָּהֵר קֹדֶם אֲפִיָּתָהּ שֶׁלֹּא יִקְרָא לָהּ שֵׁםצב חַלָּה69 אֶלָּא יִקְרָאֶנָּה עוּגָה אוֹ מַצָּהצג (וְגַם לֹא יִהְיֶה בְּדַעְתּוֹ שֶׁתָּחוּל עָלֶיהָ קְדֻשַּׁת חַלָּה עַד לְאַחַר אֲפִיָּתָהּ), שֶׁאִם קֹדֶם אֲפִיָּתָהּ (הָיָה בְּדַעְתּוֹ שֶׁזּוֹ הִיא חַלָּה מִן הָעִסָּה, וְאֵין צָרִיךְ לוֹמַר אִם) קָרָא לָהּ שֵׁם חַלָּה בְּפִיו – הֲרֵי כְּבָר נִתְקַדְּשָׁה לְחַלָּה, שֶׁהֲרֵי כָּל קְדֻשַּׁת תְּרוּמוֹת וּמַעַשְׂרוֹת70 הֵן עַל יְדֵי דִּבּוּר (אוֹ אֲפִלּוּ עַל יְדֵי מַחֲשָׁבָה בִּלְבַדצד),71 וְאִם כֵּן אָסוּר לוֹ לֶאֱפוֹתָהּ בְּיוֹם טוֹב.

אֲבָל כָּל זְמַן שֶׁלֹּא נִתְקַדְּשָׁה לְחַלָּה, אַף עַל פִּי שֶׁיֵּשׁ בְּדַעְתּוֹ בִּשְׁעַת אֲפִיָּה שֶׁיִּקְרָא לָהּ שֵׁם חַלָּה לְאַחַר אֲפִיָּתָהּ, מִכָּל מָקוֹם כֵּיוָן שֶׁבִּשְׁעַת אֲפִיָּתָהּ אֵין בְּדַעְתּוֹ שֶׁיְּהֵא עָלֶיהָ קְדֻשַּׁת חַלָּה, וְאִם הָיָה רוֹצֶה הָיָה יָכוֹל לְהַפְרִישׁ מַצָּה אַחֶרֶת לְחַלָּה וְלֶאֱכֹל עוּגָה זוֹ – נִמְצָא שֶׁיֵּשׁ לוֹ בָּהּ צַד הֶתֵּר אֲכִילָה בִּשְׁעַת אֲפִיָּתָהּ, לְפִיכָךְ הִתִּירוּ לוֹ לֶאֱפוֹתָהּ בְּיוֹם טוֹבצה אַף שֶׁאֵין כָּאן הֶתֵּר גָּמוּר, שֶׁהֲרֵי בִּשְׁעַת אֲפִיַּת עוּגָה זוֹ יוֹדֵעַ הוּא שֶׁסּוֹפוֹ שֶׁלֹּא לֶאֱכֹל מִמֶּנָּה בְּיוֹם טוֹב,צו אַף עַל פִּי כֵן הִתִּירוּ לוֹ חֲכָמִים כֵּיוָן שֶׁאִי אֶפְשָׁר בְּעִנְיָן אַחֵר שֶׁיִּהְיֶה בּוֹ הֶתֵּר גָּמוּר.צז,72

(שֶׁאַף שֶׁאֶפְשָׁר לוֹ שֶׁלֹּא לְהַפְרִישׁ עוּגָה שְׁלֵמָה לְחַלָּה אֶלָּא יַפְרִישׁ חֲתִיכָה מִמַּצָּה אַחַת וּמַה שֶּׁיִּשָּׁאֵר מֵאוֹתָהּ מַצָּה יֹאכַל בְּיוֹם טוֹב, וְנִמְצָא שֶׁאֲפִיַּת אוֹתָהּ הַמַּצָּה הָיָה בָּהּ גַּם צֹרֶךְ אֹכֶל נֶפֶשׁ וְלֹא בִּשְׁבִיל הַחַלָּה בִּלְבַד,צח מִכָּל מָקוֹם גַּם אִם יַעֲשֶׂה כֵּן אֵין כָּאן הֶתֵּר גָּמוּר אִם הָיָה אֶפְשָׁר בְּעִנְיָן אַחֵר, שֶׁהֲרֵי אָמְרוּ חֲכָמִים:צט,73 עִסָּה חֶצְיָהּ שֶׁל יִשְׂרָאֵל וְחֶצְיָהּ שֶׁל נָכְרִי אָסוּר לְיִשְׂרָאֵל לֶאֱפוֹתָהּ כֻּלָּהּ בְּיוֹם טוֹב, אַף שֶׁעוֹשֶׂה מִמֶּנָּה כִּכָּר אֶחָד וְאוֹפְאוֹ בְּבַת אַחַת וְנִמְצָא שֶׁיֵּשׁ בַּאֲפִיָּה זוֹ גַּם צֹרֶךְ אֲכִילַת יִשְׂרָאֵל, אַף עַל פִּי כֵן אָסְרוּ חֲכָמִים, הוֹאִיל שֶׁבַּאֲפִיַּת חֶצְיָהּ שֶׁל נָכְרִי אֵין בָּהּ צֹרֶךְ לַאֲכִילַת הַיִּשְׂרָאֵל, שֶׁהֲרֵי יָכוֹל לְחַלֵּק עִם הַנָּכְרִי קֹדֶם הָאֲפִיָּה וְלֶאֱפוֹת חֶלְקוֹ בִּלְבַדּוֹ, אַף כָּאן הוֹאִיל שֶׁבַּאֲפִיַּת חֲתִיכַת הַחַלָּה שֶׁבְּאוֹתָהּ מַצָּה אֵין בָּהּ צֹרֶךְ לַאֲפִיַּת הַשְּׁאָר שֶׁל אוֹתָהּ מַצָּה, שֶׁהֲרֵי אַף אִם הָיָה מַפְרִישׁ הַחַלָּה מֵאוֹתָהּ מַצָּה קֹדֶם אֲפִיָּתָהּ הָיְתָה אוֹתָהּ מַצָּה נֶאֱפֵית יָפֶה כָּל כָּךְ כְּמוֹ שֶׁנֶּאֱפֵית עַכְשָׁו עִם הַחַלָּה, לְפִיכָךְ הָיָה רָאוּי לֶאֱסֹר לֶאֱפוֹתָהּ בְּיוֹם טוֹב,ק אֶלָּא שֶׁהִתִּירוּ חֲכָמִים כֵּיוָן שֶׁאִי אֶפְשָׁר בְּעִנְיָן אַחֵרקא).

וְאִם שָׁכַח אוֹ עָבַר וְהִפְרִישׁ חַלָּה מֵעִסָּה זוֹ וְקָרָא לָהּ שֵׁם חַלָּה – לֹא יֹאפֶה חַלָּה זוֹ וְלֹא יִשְׂרְפֶנָּה,74 אֶלָּא יְטִילֶנָּהקב לְמַיִם צוֹנְנִים בִּשְׁבִיל שֶׁלֹּא תַּחְמִיץ,קג,69 שֶׁהַצּוֹנְנִים מְעַכְּבִים אוֹתָהּ שֶׁלֹּא תַּחְמִיץ,קד וּלְמוֹצָאֵי יוֹם טוֹב יִשְׂרְפֶנָּה. וּכְשֶׁרוֹאֶה שֶׁהַמַּיִם מִתְחַמְּמִים קְצָת בְּעָמְדָם בַּבַּיִתקה – יִזָּהֵר לְהַחֲלִיפָם בְּמַיִם אֲחֵרִים צוֹנְנִים,קו דְּהַיְנוּ שֶׁיִּשְׁאַב מַיִם הַלָּלוּ מִן הַכְּלִי שֶׁהַחַלָּה מֻנַּחַת שָׁם וְיִשְׁפֹּךְ לְשָׁם מַיִם אֲחֵרִים צוֹנְנִים, אֲבָל לֹא יְטַלְטֵל הַכְּלִי שֶׁהַחַלָּה מֻנַּחַת בּוֹ כְּדֵי לִשְׁפֹּךְ מַיִם הַלָּלוּ מִתּוֹכָהּ, שֶׁכְּלִי זֶה נַעֲשָׂה בָּסִיס לְדָבָר הָאָסוּר בְּטִלְטוּל,קז,75 דְּהַיְנוּ הַחַלָּה שֶׁהִיא אֲסוּרָה בְּטִלְטוּל לְאַחַר שֶׁקָּרָא לָהּ שֵׁם76 כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן תק"וקח (עַיֵּן שָׁם כָּל פְּרָטֵי דִּין זֶה).

אֲבָל לְכַתְּחִלָּה לֹא יִקְרָא לָהּ שֵׁם לַחַלָּה בְּעוֹדָהּ עִסָּה וְלַהֲטִילָהּ לְמַיִם צוֹנְנִין, גְּזֵרָה שֶׁמָּא לֹא יִזָּהֵר יָפֶה שֶׁיִּהְיוּ הַמַּיִם צוֹנְנִין:קט

19 All the above applies when the owner himself designated [the dough that was set aside] as challah. ([Similarly, these laws apply when the designation was made] by another person whom [the owner] gave permission to separate challah from his dough, for that person is [acting] as his agent, in the manner described in Yoreh Deah, sec. 328.)77 [When,] by contrast, another person who was not given permission by [the owner] to separate challah from his dough designates [the separated dough] as challah, it is not challah at all78 and it is permitted to bake [this dough] on the festival.

יט וְכָל זֶה כְּשֶׁבַּעַל הַבַּיִת בְּעַצְמוֹ קָרָא לָהּ שֵׁם חַלָּה (אוֹ שְׁאָר כָּל אָדָם שֶׁיֵּשׁ לוֹ רְשׁוּת מִמֶּנּוּ לְהַפְרִישׁ חַלָּה מֵעִסָּתוֹ, שֶׁהֲרֵי הוּא כִּשְׁלוּחוֹ, וְעַל דֶּרֶךְ שֶׁנִּתְבָּאֵר בְּיוֹרֶה דֵּעָה סִימָן שכ"חקי,77). אֲבָל אִם אָדָם שֶׁאֵין לוֹ רְשׁוּת מִמֶּנּוּ לְהַפְרִישׁ חַלָּה מֵעִסָּתוֹ קָרָא לָהּ שֵׁם חַלָּה – אֵינָהּ חַלָּה כְּלָל,78 וּמֻתָּר לֶאֱפוֹתָהּ בְּיוֹם טוֹב:קיא

20 All the above79 applies with regard to challah [separated] in Eretz Yisrael,80 which is not eaten by kohanim in the present era, for we all have contracted the ritual impurity resulting from [contact with] a corpse.81 [Accordingly,] the challah will have contracted ritual impurity,82 and [thus] it is forbidden to be eaten even by a kohen who is ritually pure. Therefore, it is forbidden to bake [the challah] on a festival.83

By contrast, challah [separated] in the Diaspora is only forbidden to [be eaten by a kohen] who is impure because of a discharge from his body,84 e.g., a zav85or one who experienced a seminal emission, whether because of forces beyond his control or willingly.86 However, a kohen who is pure with regard to [the impurity resulting from zivos or a seminal emission [may partake of challah separated in the Diaspora.87 This category includes] a) a kohen who is a child, [i.e., he is] younger than 9 years and a day,88 who does not become impure because of a seminal emission and also can be assumed not to have experienced a zav emission, since he is less than nine years old;89 (if, however, it is known that he experienced a zav emission, he is impure even if he is only one day old;)89 and a mature90 kohen who experienced a seminal emission, but who immersed himself in [a mikveh containing] 40 seah of water fit for this purpose, as explained in Yoreh Deah, sec. 201.91 Even though [such a kohen] did not wait until nightfall [after his immersion], he is permitted to partake of challah [separated in] the Diaspora. True, [such a kohen] is impure due to the impurity associated with a human corpse81 and other types of impurity, and the challah is also impure.92 Nevertheless, our Sages ruled leniently regarding challah [separated in] the Diaspora, since [it was instituted only] to make a distinction and as a remembrance so that [the Jews] will not forget the laws of challah,84 as explained in Yoreh Deah, sec. 322.93 Therefore, if [dough] was designated [as challah]on the festive days of Pesach, one is permitted to bake it, provided there is a kohen who is a child or a mature kohen who immersed himself, who could partake of it on the festival.94

It is desirable [for the kohen] to be careful to eat [the challah] directly after immersing himself. He should not urinate between immersing himself and eating [the challah], lest he release murky or cloudy urine that could possibly contain semen. Thus, [as a result, the kohen] would be forbidden to partake of challah until he immerses himself again. Challah should not be given to any kohen who is more than nine years old, even though he says that he did not experience a seminal emission, unless he immerses himself. [The rationale is that] since sexual intimacy experienced by a nine-year old is halachically significant, [anyone of that age or older] is assumed to have experienced a seminal emission.

כ וְכָל זֶה79 בְּחַלַּת אֶרֶץ יִשְׂרָאֵל80 שֶׁאֵינָהּ נֶאֱכֶלֶת לַכֹּהֲנִים בִּזְמַן הַזֶּה, שֶׁכֻּלָּנוּ טְמֵאֵי מֵתִים81 וְנִטְמֵאת הַחַלָּה,82 וַאֲסוּרָה לְהַאֲכִיל אֲפִלּוּ לְכֹהֵן טָהוֹר, וּלְפִיכָךְ אָסוּר לֶאֱפוֹתָהּ בְּיוֹם טוֹב.83

אֲבָל חַלַּת חוּצָה לָאָרֶץקיב שֶׁאֵינָהּ אֲסוּרָה אֶלָּא עַל מִי שֶׁטֻּמְאָה יוֹצְאָה עָלָיו מִגּוּפוֹ,קיג,84 כְּגוֹן זָב85 אוֹ בַּעַל קֶרִי,קיד בֵּין לְאָנְסוֹ בֵּין לִרְצוֹנוֹ,קטו,86 אֲבָל כֹּהֵן הַטָּהוֹר מִזָּב וּמִקֶּרִי, כְּגוֹן כֹּהֵן קָטָן פָּחוֹת מִבֶּן ט' שָׁנִים וְיוֹם אֶחָד88 שֶׁאֵינוֹ מְטַמֵּא בְּקֶרִי,קטז וְגַם מִן הַסְּתָם לֹא רָאָה זִיבָה כֵּיוָן שֶׁהוּא פָּחוֹת מִבֶּן ט'קיז,89 (אֲבָל אִם יָדוּעַ שֶׁרָאָה זִיבָה אֲפִלּוּ הוּא בֶּן יוֹם אֶחָד טָמֵאקיח),89 וְכֵן כֹּהֵן גָּדוֹל90 שֶׁרָאָה קֶרִי אֶלָּא שֶׁטָּבַל לְקִרְיוֹקיט בְּמ' סְאָה בְּמַיִם כְּשֵׁרִים, עַל דֶּרֶךְ שֶׁנִּתְבָּאֵר בְּיוֹרֶה דֵּעָה סִימָן ר"א,קכ,91 אַף עַל פִּי שֶׁלֹּא הֶעֱרִיב שִׁמְשׁוֹקכא – רַשַּׁאי הוּא לֶאֱכֹל חַלַּת חוּצָה לָאָרֶץ.87 אַף עַל פִּי שֶׁהוּא טָמֵא מִטֻּמְאַת מֵת81 וּשְׁאָר טֻמְאוֹת, וְגַם הַחַלָּה טְמֵאָה הִיא,92 אַף עַל פִּי כֵן הֵקֵלּוּ חֲכָמִים בְּחַלַּת חוּצָה לָאָרֶץ, שֶׁאֵינָהּ אֶלָּא לְהֶכֵּר וּלְזִכָּרוֹן שֶׁלֹּא תִּשְׁתַּכַּח תּוֹרַת חַלָּה,קכב,84 כְּמוֹ שֶׁנִּתְבָּאֵר בְּיוֹרֶה דֵּעָה סִימָן שכ"ב,קכג,93 לְפִיכָךְ אִם קָרָא לָהּ שֵׁם בְּיוֹם טוֹב שֶׁל פֶּסַח – רַשַּׁאי לֶאֱפוֹתָהּקכד אִם יֵשׁ כֹּהֵן קָטָן אוֹ גָּדוֹל שֶׁטָּבַל שֶׁיֹּאכַל מִמֶּנָּה בְּיוֹם טוֹב.94

וְטוֹב לִזָּהֵר שֶׁיֹּאכַל מִיָּד אַחַר טְבִילָתוֹ, וְלֹא יָטִיל מַיִם בֵּין טְבִילָה לַאֲכִילָה,קכה שֶׁמָּא יָטִיל מַיִם חֲלוּקִים אוֹ עֲכוּרִים שֶׁיֵּשׁ בָּהֶן חֲשַׁשׁ קֶרִי,קכו וִיהֵא אָסוּר לֶאֱכֹל חַלָּה זוֹ עַד שֶׁיַּחֲזֹר וְיִטְבֹּל. וְכָל כֹּהֵן שֶׁהוּא יוֹתֵר מִבֶּן ט' שָׁנִים, אַף עַל פִּי שֶׁהוּא אוֹמֵר שֶׁלֹּא רָאָה קֶרִי – אֵין מַאֲכִילִין לוֹ הַחַלָּה אֶלָּא אִם כֵּן טָבַל, דְּכֵיוָן שֶׁבֶּן ט' בִּיאָתוֹ בִּיאָה – הֲרֵי הוּא בַּחֲזָקָה שֶׁרָאָה קֶרִי:קכז

21 If only a mature90 kohen who has not immersed himself [to purify himself] from a seminal emission is present, it is possible to bake [the challah by mixing the dough with] a larger portion [of ordinary dough so that it is] batel, insignificant,84 for when [dough that has been designated as challah] is nullified in a majority [of other dough, the matzah baked from this mixture] is permitted even to an impure kohen,95as explained in Yoreh Deah, sec. 323.96

(All the above applies [only] after one designated the dough as challah. Nevertheless, as an initial preference, one should not designate dough as challah even when a kohen who is ritually pure is present.97 [The rationale is that] in these countries, it has already become customary not to give challah to a kohen to eat for the reason explained in Yoreh Deah, sec. 322.98 Consult that text.)

כא וְאִם אֵין שָׁם אֶלָּא כֹּהֵן גָּדוֹל90 שֶׁלֹּא טָבַל לְקִרְיוֹ – יָכוֹל לֶאֱפוֹתָהּ עַל יְדֵי שֶׁיְּבַטְּלֶנָּה בְּרֹבקכח קֹדֶם הָאֲפִיָּה,קכט,84 דְּכֵיוָן שֶׁנִּתְבַּטֵּל בְּרֹב – מֻתֶּרֶת אֲפִלּוּ לְכֹהֵן טָמֵא,95 כְּמוֹ שֶׁנִּתְבָּאֵר בְּיוֹרֶה דֵּעָה סִימָן שכ"ג.קל,96

(וְכָל זֶה כְּשֶׁכְּבָר קָרָא לָהּ שֵׁם חַלָּה, אֲבָל לְכַתְּחִלָּה אֵין לִקְרוֹת לָהּ שֵׁם חַלָּה בְּעוֹדָהּ עִסָּה אֲפִלּוּ יֵשׁ שָׁם כֹּהֵן טָהוֹר,97 שֶׁכְּבָר נָהֲגוּ בִּמְדִינוֹת אֵלּוּ שֶׁלֹּא לְהַאֲכִיל חַלָּה לַכֹּהֵן,קלא מִטַּעַם שֶׁנִּתְבָּאֵר בְּיוֹרֶה דֵּעָה סִימָן שכ"בקלב,98 עַיֵּן שָׁם):