מותר לחרוך ב' שבלים ביחד ולא חיישינן שמא יצאו מים מאחת לחבירתה ותחמיץ דהוה ליה מי פירות ואין מחמיצין הלכך ותיקא שהוא תבשיל העשוי משמן ומלח עם קמח שרי אבל העשוי ממים ומלח עם קמח אסור: אין מוללין הקדירות פירוש שנותנין קמח בתוך המאכל להקפותו בין אם יתן הקמח תחלה בין אם יתן החומץ תחלה ואפי' בקמחא דאבישונא שהוא קמח העשוי מקליות שנתייבשו בתנור ואין מחמיצין אפ"ה אסור דחיישינן שמא לא נתייבשו כל צרכן ומחמיצין אבל במצה אפויה וטחונה מותר ולא חיישינן דילמא אתי לאחלופי בקמח וכן בקמח עדשים ושאר קטניות שרי שאינו מחמיץ ורי"ף וכן א"א ז"ל כתבו סתמא להיתרא במצה אפויה ובגמרא קאמר דאפי' במצה אפויה אסור היכא דאיכא עבדי שמזלזלין במצות או כיוצא בזה דאיכא למיחש דאתי לשרויי אף בקמחא:
Tur, Orach Chayim 463
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“It is permitted to cook (prepare) two batches together, and we do not worry that water might flow from one into the other and cause it to become chametz, for it is like ‘fruit water’ and does not effect leavening.
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Accordingly, it was established that a mixture (tavshil) prepared with oil and salt together with a permissible (שרי, “kosher”) flour is acceptable, whereas one prepared with water and salt together with flour is prohibited.
4
We do not ‘mollin’ the vessels – that is, we do not add flour into the dish in order to enclose it (whether one adds the flour first or the [“חומץ”] ingredient first).
5
And even concerning the flour of “אבישונא” – namely, flour produced from kernels that have been dried in an oven, which ordinarily would not become chametz – nevertheless it is forbidden since we are concerned that not every particle may have become fully dried and so it could become chametz.
6
But with baked and ground matzah it is permitted, and we do not worry that it might be substituted in place of flour; and similarly with flour made from lentils and other legumes – which are permissible as they do not leaven – etc.
7
And moreover, our early authorities did not write a general ruling (סתמא להיתרא) concerning baked matzah. In the Gemara it is stated that even baked matzah is prohibited in places where there are individuals who scorn matzah (or the like), so that they tend to calculate (i.e. rule) it as fitting for this concern even when it comes to flour.”
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Notes on Terminology and Context:
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1. “חרוך” (Cook/Prepare): The term here refers to the process of preparing or “cooking” the mixture—a halachic discussion about combining batches or ingredients.
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2. “תבשיל” (Tavshil): Refers to a mixed preparation or stew; the text contrasts preparations made with different liquids (oil versus water) when mixed with flour.
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3. “קמח שרי” vs. “קמח אסור”: The discussion differentiates between flour that is deemed permissible (שרי) and flour that is not, based on its method of preparation and the concerns of leavening.
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4. “מוללין הקדירות”: This phrase is understood to mean the process of “encapsulating” or surrounding the ingredients by adding flour into the dish. The text notes that whether one adds the flour first or the other component (the term here is written “חומץ”—likely a halachic term in this context) first, the concern remains the same.
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5. “קמחא דאבישונא”: Refers to a type of flour made from kernels that have been dried in a kiln or oven. Although this flour usually does not cause leavening, the concern is that if the drying process is incomplete, some parts might still become chametz.
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6. Baked and Ground Matzah: The text explains that in the case of baked (or roasted) and subsequently ground matzah, there is no concern for substitution for flour, nor for causing leavening.
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7. Reference to Gemara and Rishonim: Finally, the passage notes that some early authorities (and the Gemara) hold that even baked matzah would be forbidden in communities where there is a disregard (or “minhag of disdain”) for matzah proper, implying that such communities would extend their stringencies even to mixtures involving flour.
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This translation aims to preserve the style and terminology of classical halachic literature while clarifying the technical points discussed by the Tur.
מותר לחרוך ב' שבלים ביחד ולא חיישינן שמא יצאו מים מאחת לחבירתה ותחמיץ דהוה ליה מי פירות ואין מחמיצין הלכך ותיקא שהוא תבשיל העשוי משמן ומלח עם קמח שרי אבל העשוי ממים ומלח עם קמח אסור: אין מוללין הקדירות פירוש שנותנין קמח בתוך המאכל להקפותו בין אם יתן הקמח תחלה בין אם יתן החומץ תחלה ואפי' בקמחא דאבישונא שהוא קמח העשוי מקליות שנתייבשו בתנור ואין מחמיצין אפ"ה אסור דחיישינן שמא לא נתייבשו כל צרכן ומחמיצין אבל במצה אפויה וטחונה מותר ולא חיישינן דילמא אתי לאחלופי בקמח וכן בקמח עדשים ושאר קטניות שרי שאינו מחמיץ ורי"ף וכן א"א ז"ל כתבו סתמא להיתרא במצה אפויה ובגמרא קאמר דאפי' במצה אפויה אסור היכא דאיכא עבדי שמזלזלין במצות או כיוצא בזה דאיכא למיחש דאתי לשרויי אף בקמחא:
Tur, Orach Chayim 463
“It is permitted to cook (prepare) two batches together, and we do not worry that water might flow from one into the other and cause it to become chametz, for it is like ‘fruit water’ and does not effect leavening.
Accordingly, it was established that a mixture (tavshil) prepared with oil and salt together with a permissible (שרי, “kosher”) flour is acceptable, whereas one prepared with water and salt together with flour is prohibited.
We do not ‘mollin’ the vessels – that is, we do not add flour into the dish in order to enclose it (whether one adds the flour first or the [“חומץ”] ingredient first).
And even concerning the flour of “אבישונא” – namely, flour produced from kernels that have been dried in an oven, which ordinarily would not become chametz – nevertheless it is forbidden since we are concerned that not every particle may have become fully dried and so it could become chametz.
But with baked and ground matzah it is permitted, and we do not worry that it might be substituted in place of flour; and similarly with flour made from lentils and other legumes – which are permissible as they do not leaven – etc.
And moreover, our early authorities did not write a general ruling (סתמא להיתרא) concerning baked matzah. In the Gemara it is stated that even baked matzah is prohibited in places where there are individuals who scorn matzah (or the like), so that they tend to calculate (i.e. rule) it as fitting for this concern even when it comes to flour.”
⸻
Notes on Terminology and Context:
1. “חרוך” (Cook/Prepare): The term here refers to the process of preparing or “cooking” the mixture—a halachic discussion about combining batches or ingredients.
2. “תבשיל” (Tavshil): Refers to a mixed preparation or stew; the text contrasts preparations made with different liquids (oil versus water) when mixed with flour.
3. “קמח שרי” vs. “קמח אסור”: The discussion differentiates between flour that is deemed permissible (שרי) and flour that is not, based on its method of preparation and the concerns of leavening.
4. “מוללין הקדירות”: This phrase is understood to mean the process of “encapsulating” or surrounding the ingredients by adding flour into the dish. The text notes that whether one adds the flour first or the other component (the term here is written “חומץ”—likely a halachic term in this context) first, the concern remains the same.
5. “קמחא דאבישונא”: Refers to a type of flour made from kernels that have been dried in a kiln or oven. Although this flour usually does not cause leavening, the concern is that if the drying process is incomplete, some parts might still become chametz.
6. Baked and Ground Matzah: The text explains that in the case of baked (or roasted) and subsequently ground matzah, there is no concern for substitution for flour, nor for causing leavening.
7. Reference to Gemara and Rishonim: Finally, the passage notes that some early authorities (and the Gemara) hold that even baked matzah would be forbidden in communities where there is a disregard (or “minhag of disdain”) for matzah proper, implying that such communities would extend their stringencies even to mixtures involving flour.
This translation aims to preserve the style and terminology of classical halachic literature while clarifying the technical points discussed by the Tur.