יורה דעה שכ״גYoreh De'ah 323

Se’if 1א׳

חַלַּת חוּצָה לָאָרֶץ שֶׁמֻּתֶּרֶת לְכֹהֵן טָהוֹר מִקֶּרִי, רַשַּׁאי לְאָכְלָהּ עִם זָר עַל שֻׁלְחָן אֶחָד, לְפִי שֶׁאֵינָהּ מְדַמַּעַת (פֵּרוּשׁ עִנְיָן דָּמוּעַ הוּא תְּרוּמָה שֶׁנָּפְלָה בְּחֻלִּין). וַאֲפִלּוּ נִתְעָרְבָה שָׁוֶה בְּשָׁוֶה. הַגָּה: וְיֵשׁ חוֹלְקִין, וּסְבִירָא לְהוּ דְּאוֹסֶרֶת תַּעֲרָבְתָּהּ עַד מֵאָה וְאֶחָד, אִם הוּא בְּמִינָהּ, וְשֶׁלֹּא בְּמִינָהּ עַד ס' (טוּר בְּשֵׁם ר"י וְסֵפֶר הַתְּרוּמָה וְרֹא"שׁ וְרוֹקֵחַ סי' שנ"ט ומהרי"ו סמ"ח וְר' שִׁמְשׁוֹן). וְאִם חָזְרָה וְנִתְעָרְבָה בָּעִסָּה, וְאֵין ק"א לְבַטְלָה, אִם לֹא אָכַל הָעִסָּה יִשְׁאַל לְחָכָם עָלֶיהָ וְיַתִּיר לוֹ כְּנֶדֶר, דְּנִשְׁאָלִין עַל הַהֶקְדֵּשׁוֹת, וְיַחֲזֹר וְיִטֹּל חַלָּה אַחֶרֶת (תְּשׁוּבַת מַיְמוֹנִי סוֹף הִלְכוֹת זְרָעִים וב"ה בְּשֵׁם א"ח). וּמֻתָּר לְבַטְּלָהּ בְּרֹב. וְאוֹכְלָהּ בִּימֵי טֻמְאָתוֹ. וִיכוֹלִין לִתְּנָהּ לְכֹהֵן עַם הָאָרֶץ. וְאֵין בָּהּ מִשּׁוּם כֹּהֵן הַמְסַיֵּעַ בְּמַתְּנוֹתָיו, שֶׁהוּא אָסוּר. וְאִם רָצָה לֶאֱכֹל תְּחִלָּה וְאַחַר כָּךְ יַפְרִישׁ הַחַלָּה, בְּחוּץ לָאָרֶץ מֻתָּר, מִפְּנֵי שֶׁאֵין עִקָּרָהּ אֶלָּא מִדִּבְרֵיהֶם. הַגָּה: וְצָרִיךְ לְשַׁיֵּר מְעַט יוֹתֵר מִשִּׁעוּר חַלָּה שֶׁמַּפְרִישׁ, כְּדֵי שֶׁיְּהֵא שִׁירַיִם בְּשָׁעָה שֶׁמַּפְרִישׁ (בֵּית יוֹסֵף בְּשֵׁם הָרֹא"שׁ וּסְמַ"ג ובהר"ן דְּבֵיצָה). וְדַוְקָא לְעִסָּה שֶׁנִּתְחַיֵּב עִם חַלָּה זוֹ יָכוֹל לִפְטֹר שֶׁלֹּא מִן הַמֻּקָּף, אֲבָל עִסָּה שֶׁנִּלּוֹשָׁה בִּפְנֵי עַצְמָהּ, אֵין מַפְרִישִׁין חַלָּה מֵעִסָּה אַחֶרֶת שֶׁלֹּא מִן הַמֻּקָּף (בֵּית יוֹסֵף בְּשֵׁם סמ"ק וְכָל בּוֹ). אֲבָל חַלַּת אֶרֶץ יִשְׂרָאֵל לֹא יֹאכַל עַד שֶׁיַּפְרִישׁ. וְאֵינָהּ נִטֶּלֶת אֶלָּא מִן הַמֻּקָּף (פִּי' מִמַּה שֶּׁהוּא קָרוֹב וְסָמוּךְ), כִּתְרוּמָה. וְאֵינָהּ נִטֶּלֶת מִן הַטָּהוֹר עַל הַטָּמֵא, לְכַתְּחִלָּה. וְכָל שֶׁבִּתְרוּמָה לֹא יִתְרֹם וְאִם תָּרַם אֵינָהּ תְּרוּמָה, כָּךְ בְּחַלָּה. וְכָל שֶׁבִּתְרוּמָה לֹא יִתְרֹם מִזֶּה עַל זֶה, כָּךְ בְּחַלָּה. וְכָל שֶׁאֵינוֹ אוֹכֵל תְּרוּמָה אֵינוֹ אוֹכֵל חַלָּה. וְכָל הָאוֹכֵל תְּרוּמָה אוֹכֵל חַלָּה.

Challah (the portion of dough given to a priest) of outside the Land, which is permitted to a priest who is clean of a seminal emission — he may eat it with a non-priest at one table, because it does not create dimua (that is, the matter of dimua is terumah that fell into unconsecrated produce). And even if it became mixed equal with equal. Hagah [Rema]: And some disagree, and hold that its mixture forbids up to a hundred and one if it is with its own kind, and not with its own kind up to sixty (Tur in the name of the Ri, and Sefer haTerumah, and the Rosh, and Rokeach, siman 359, and Maharyu, siman 48, and Rabbi Shimshon). And if it went back and became mixed in the dough, and there is not a hundred and one to nullify it — if he has not eaten the dough, he should ask a sage about it, and he releases it for him like a vow, for one may seek release concerning consecrations; and he takes other challah again (Teshuvot Maimoniot, at the end of the Laws of Seeds, and Beit Yosef in the name of the Orchot Chayim). And it is permitted to nullify it in a majority. And he may eat it in the days of his impurity. And they may give it to a priest who is an am ha-aretz (one unlearned in the Torah). And there is in it no issue of a priest who helps for the sake of his gifts, which is forbidden. And if he wishes to eat first and afterwards separate the challah, outside the Land it is permitted, because its essence is only from their words. Hagah [Rema]: And he must leave a little more than the measure of challah that he separates, so that there should be a remainder at the time he separates (Beit Yosef in the name of the Rosh and the Semag, and in the Ran on Beitzah). And it is specifically for dough that became liable together with this challah that he can exempt it not from what lies close beside it; but dough that was kneaded by itself — one does not separate challah from another dough not from what lies close beside it (Beit Yosef in the name of the Semak and Kol Bo). But challah of the Land of Israel — he may not eat until he separates. And it is taken only from what lies close beside it (that is, from what is near and adjacent), as with terumah. And it is not taken from the clean for the unclean, at the outset. And whatever, with terumah, one may not separate, and if he separated it is not terumah — so with challah. And whatever, with terumah, one may not separate from this for that — so with challah. And whoever does not eat terumah does not eat challah. And whoever eats terumah eats challah.