יורה דעה שכ״בYoreh De'ah 322

Se’if 4ד׳

ג' דִּינִים לְחַלָּה בְּשָׁלֹשׁ אֲרָצוֹת: כָּל הָאֶרֶץ שֶׁהֶחֱזִיקוּ בָּהּ עוֹלֵי בָּבֶל עַד כְּזִיב, מַפְרִישִׁין בָּהּ חַלָּה אַחַת, כַּשִּׁעוּר, וְהִיא נֶאֱכֶלֶת לַכֹּהֲנִים; וּשְׁאָר אֶרֶץ יִשְׂרָאֵל, שֶׁהֶחֱזִיקוּ בָּהּ עוֹלֵי מִצְרַיִם וְלֹא עוֹלֵי בָּבֶל, שֶׁהוּא מִכְּזִיב וְעַד אֲמָנָה, מַפְרִישִׁין בָּהּ שְׁתֵּי חַלּוֹת, הָרִאשׁוֹנָה אֶחָד מִמ"ח וְהִיא נִשְׂרֶפֶת; וְהַשְּׁנִיָּה אֵין לָהּ שִׁעוּר, וְנוֹתְנִים אוֹתָהּ לַכֹּהֵן לְאָכְלָהּ. וְכָל הָאָרֶץ מֵאֲמָנָה וְלַחוּץ, בֵּין בְּסוּרְיָא בֵּין בִּשְׁאָר אֲרָצוֹת, מַפְרִישִׁין שְׁתֵּי חַלּוֹת, הָרִאשׁוֹנָה אֵין לָהּ שִׁעוּר, וְהִיא נִשְׂרֶפֶת; וְהַשְּׁנִיָּה, א' מִמ"ח, וְנֶאֱכֶלֶת, וּמֻתֶּרֶת לִטְמֵאִים אֲפִלּוּ לְזָבִים וְזָבוֹת. וּבַזְּמַן הַזֶּה, שֶׁאֵין עִסָה טְהוֹרָה, מִפְּנֵי טֻמְאַת הַמֵּת, מַפְרִישִׁין חַלָּה אַחַת בְּכָל אֶרֶץ יִשְׂרָאֵל, אֶחָד מִמ"ח, וְשׂוֹרְפִין אוֹתָהּ, מִפְּנֵי שֶׁהִיא טְמֵאָה. וּמִכְּזִיב וְעַד אֲמָנָה, מַפְרִישִׁין שְׁנִיָּה לְכֹהֵן לַאֲכִילָה, וְאֵין לָהּ שִׁעוּר, כְּשֶׁהָיָה הַדָּבָר מִקֹּדֶם.

There are three laws for challah in three lands. All of the land [of Israel] that those who came up from Babylonia held - up to Keziv - separate in it one challah according to its [specified] amount, and it is eaten by priests. And the rest of the land of Israel that those who came up from Egypt, but not those who came up from Babylonia held - from Keziv to Amana - separate in it two challot. The first is 1/48 and it is burnt, and the second has no [specified] amount, and they give it to the priest to eat it. And all the land from Amana onward, whether in Syria or in the rest of the [foreign] lands separate two challot. The first has no [specified] amount, and it is burnt, and the second, 1/48, and is eaten. And it is permitted to those who are ritually impure, even to zavim and zavot [males and females ritually impure due to abnormal genital emissions]. And in this time, when there is no ritually pure dough because of the ritual impurity of the dead body [a status which all are considered to have], they separate one challah in all of the land of Israel, 1/48, and burn it because it is ritually impure. And from Keziv to Amana, they separate a second for the priest for eating, and it does not have a [specified] amount, as was the case in previous times.

Se’if 5ה׳

חַלַּת חוּצָה לָאָרֶץ, אַף עַל פִּי שֶׁהִיא טְמֵאָה, הוֹאִיל וְעִקַּר חִיּוּבָהּ מִדִּבְרֵיהֶם, אֵינָהּ אֲסוּרָה בַּאֲכִילָה אֶלָּא עַל כֹּהֵן שֶׁטֻּמְאָה יוֹצְאָה עָלָיו מִגּוּפוֹ, וְהֵם בַּעֲלֵי קְרָיִים וְזָבִים וְזָבוֹת וְנִדּוֹת וְיוֹלְדוֹת. אֲבָל שְׁאָר הַטְּמֵאִים בְּמַגַּע הַטֻּמְאוֹת, אֲפִלּוּ טִמְאֵי מֵת, מֻתָּרִים לְאָכְלָהּ. לְפִיכָךְ, בֵּין בְּסוּרְיָא בֵּין בְּחוּצָה לָאָרֶץ, אִם רָצָה לְהַפְרִישׁ חַלָּה אַחַת, מַפְרִישׁ אֶחָד מִמ"ח וְנֶאֱכֶלֶת לְקָטָן שֶׁעֲדַיִן לֹא רָאָה קֶרִי, אוֹ לִקְטַנָּה שֶׁעֲדַיִן לֹא רָאֲתָה נִדָּה, וְאֵינוֹ צָרִיךְ לְהַפְרִישׁ שְׁנִיָּה. וְכֵן אִם הָיָה שָׁם כֹּהֵן גָּדוֹל שֶׁטָּבַל מִשִּׁכְבַת זַרְעוֹ אוֹ מִזִּיבָתוֹ, אַף עַל פִּי שֶׁלֹּא הֶעֱרִיב שִׁמְשׁוֹ וְיֵשׁ אוֹמְרִים שֶׁצָּרִיךְ הַעֲרֵב שֶׁמֶשׁ (הר"ן פ' אֵלּוּ עוֹבְרִין), הֲרֵי זֶה מֻתָּר לֶאֱכֹל חַלָּה הָרִאשׁוֹנָה, וְאֵינוֹ צָרִיךְ לְהַפְרִישׁ שְׁנִיָּה בְּחוּצָה לָאָרֶץ. הַגָּה: וְיֵשׁ אוֹמְרִים כֵּיוָן שֶׁאֵין חַלָּה נֶאֱכֶלֶת בַּזְּמַן הַזֶּה בְּאֶרֶץ יִשְׂרָאֵל, גַּם בִּשְׁאָר מְקוֹמוֹת אֵין צְרִיכִין לְהַפְרִישׁ רַק חַלָּה אַחַת, וּלְשָׂרְפָהּ (טוּר בְּשֵׁם י"א וּשְׁאָר פּוֹסְקִים). וְכֵן הַמִּנְהָג פָּשׁוּט בְּכָל מְדִינוֹת אֵלּוּ, שֶׁאֵין מַפְרִישִׁין רַק חַלָּה אַחַת בְּלֹא שִׁעוּר, וְשׂוֹרְפִין אוֹתָהּ כְּמוֹ שֶׁהָיוּ עוֹשִׂין כְּשֶׁמַּפְרִישִׁין שְׁתֵּי חַלּוֹת, שֶׁחַלַּת הָאוּר לֹא הָיָה לָהּ שִׁעוּר. וּמִכָּל מָקוֹם נוֹהֲגִין לִטֹּל כַּזַּיִת (מהרי"ל). וְהָאוֹכֵל חַלָּה, אֲפִלּוּ בְּחוּצָה לָאָרֶץ, מְבָרֵךְ תְּחַלָּה עַל הַמִּין שֶׁרוֹצֶה לֶאֱכֹל, וְאַחַר כָּךְ מְבָרֵךְ: אֲשֶׁר קִדְּשָׁנוּ בִּקְדֻשָּׁתוֹ שֶׁל אַהֲרֹן וְצִוָּנוּ לֶאֱכֹל תְּרוּמָה (כָּל בּוֹ וְהוּא מל' הַרַמְבַּ"ם סוֹף הִלְכוֹת תְּרוּמָה). וְיֵשׁ אוֹמְרִים כְּשֶׁשּׂוֹרְפִין הַחַלָּה עוֹשִׂין לָהּ הֶסֵּק בִּפְנֵי עַצְמָהּ, דְּיִשְׂרָאֵל אָסוּר לֵהָנוֹת מִמֶּנָּהּ (מהרי"ק וְכֵן הוּא בְּתוֹסָפוֹת פ' כָּל שָׁעָה). וְנוֹהֲגִין לְהַשְׁלִיכָהּ לַתַּנּוּר קֹדֶם שֶׁאוֹפִין הַפַּת.

Challah of the Diaspora [in our day], even though it is ritually impure, since its essence is an obligation from their [the Sages'] words, it is not forbidden for eating other than for those [priests] whose ritual impurity goes out upon one from one's body, namely those who have emitted semen, zavim and zavot (males and females ritually impure due to abnormal genital emissions], menstruants, and those who have given birth. But the rest of those who are ritually impure through touching what is ritually impure, and even those who are ritually impure, are permitted for eating it. Therefore, whether in Syria or whether in the Diaspora, if one wanted to separate [only] one challah, one separates 1/48 and it is eaten by a male minor [priest] who still has not seen a seminal emission or a female minor [daughter of a priest] who has not yet menstruated, and there is no need to separate a second [challah]. And it is [also] so if there was an adult priest there who immersed [in a mikveh] from his emission of semen or from his zivah (abnormal genital emission), even though the sun has not set on him (and there are some who say that the sun needs to set - the Ran on Eilu Ov'rin), behold this one is permitted to eat the first challah, and there is no need to separate a second in the Diaspora. Rema: And there are some who say that since there is no challah eaten in this time in the land of Israel, also [it should be so] in the rest of the places. There is no need to separate [other than] only one challah and to burn it (Tur in the name of "there are those who say" and other decisors). And such is the basic practice in all these lands, that they do not separate [other than] only one challah that has no [specified] amount, and they burn it like they used to do when they separated two challot, in that the challah of the fire did not have a [specified] amount. And in any case, the practice to take an olive-size (Maharil). And the one [i.e. priest] who eats challah, even in the Diaspora, blesses first according to the type [of food] that one wants to eat, and after than blesses "who makes us holy with the holiness of Aaron and commands us to eat terumah [a contribution]". And there are those who say that when they burn challah, they make an inference because of it that an Israelite [i.e. non-priest] is forbidden to derive benefit from it (Maharik, and so also in Tosafot "Kol Sha-ah"), and they practice to throw it into the oven before they bake the bread.