THOUGHTS ON THE DAILY DAF
brought to you by Kollel Iyun Hadaf of Har Nof
Rosh Kollel: Rav Mordecai Kornfeld
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1) HALACHAH: MA'ASEH ILFIS (BREAD MADE IN A POT)
OPINIONS: Rebbi Yochanan and Reish Lakish argue whether the obligation to
separate "Chalah" applies to dough cooked in a pot. That is, is such dough
technically considered "bread?" Reish Lakish says that it is exempt from
Chalah, and Rebbi Yochanan says that it is Chayav. What is the Halachah?
(a) RABEINU CHANANEL rules like Reish Lakish that it is exempt, because the
Amora'im at the end of the Daf seem to favor his opinion.
HALACHAH: The SHULCHAN ARUCH (YD 329:2) rules like Rebbi Yochanan, that
dough cooked in a pot is Chayav in Chalah, even though the dough was placed
inside the pot and only afterwards was the pot heated. The Poskim add that
if there is liquid in the pot when the dough is cooked, then everyone agrees
that it is exempt from Chalah, because the product is not bread-like but a
cooked dish (Belilah Rakah).
(b) However, the RIF, TOSFOS, and the ROSH say that the rule is that the
Halachah always follows the opinion of Rebbi Yochanan over that of Reish
Lakish (Yevamos 36a), and therefore it is Chayav in Chalah.
However, this only applies if the dough which was placed in the pot was a
"Belilah Rakah," a loose and not bread-like dough. If the dough that was
used was a thick dough, the Halachah is the subject of another Machlokes
among the Rishonim, as follows. We know that Chalah must be separated from
the dough at the time that the dough is kneaded. If so, what difference
should it make what is done to the dough afterwards; it was already Chayav
in Chalah from the time that it was kneaded; even if it is ultimately baked
in the sun it should not lose its Chiyuv!
(a) For this reason, Rabeinu Tam (Tosfos DH d'Chulei) asserts that Chalah
must indeed be separated from a thick dough no matter how it was eventually
baked, cooked or prepared to be eaten. In fact, Rabeinu Tam adds that when
one eats such a product, he should recite the Berachah of "ha'Motzi" before
eating it, for it is considered to be bona fide bread.
HALACHAH: Halachically, the SHULCHAN ARUCH (YD 329:3) cites the latter
opinion, of the Rash, that Chalah depends on the intention of the person
kneading the dough.
(b) The RASH, however (cited in the Rosh), does not accept this ruling. Even
if the dough was thick, it is not necessarily obligated in Chalah. The
obligation of Chalah depends upon the *intentions* of the person kneading
the dough, he asserts. If the person is kneading it in order to bake the
dough in the sun, it will be exempt from Chalah. If he is kneading it to
bake in a pot, its obligation in Chalah depends on the argument between
Rebbi Yochanan and Reish Lakish about whether Chalah must be separated from
Based on Talmudic sources, the Rash qualifies his ruling by adding that
there are times when thick dough is obligated in Chalah even if one intends
to bake it in the sun. If one plans on baking most of the dough in the sun,
but he has in mind to bake *some* of it in an oven, then the entire dough is
indeed obligated in Chalah.
However, the SHACH (329:4) notes that the MAHARAM (as cited in the Rosh in
our Sugya) did not want to decide for certain one way or the other in this
matter. Therefore whenever making a thick dough that would not be baked in
an oven, he would recommend either that the person separate Chalah without a
Berachah, or that he intend to bake at least *some* of the dough, thereby
obligating himself in Chalah even according to the opinion of the Rash.
This, says the Shach, is the recommended practice today as well.