Pesachim 35a, b

We turn to something with which I am familiar: matzah.  Daf (a) looks at types of grains eaten to fulfill the mitzvah "And you shall eat no leavened bread with it... for seven days you shall eat it with matzah, the bread of affliction" (Deuteronomy 16:3).  Daf (b) examines when we can consume matzah with regard to separating a portion of the produce for the Levites, the Kohaim, Jerusalem, and the poor.

Before introducing a new mishna, daf (a) reminds us of the higher standard that is put in place regarding the use/consumption of consecrated items.

Our new mishna tells that five grains can create the matzah that we are commanded to eat on the first night of Pesach: wheat, spelt, oats, barley, and rye.  Priests are allowed to eat matzah made of challah or terumah.  We fulfill the mitzvah of eating matzah when it is made from: 

• doubtfully tithed produce 
• first tithe produce where terumah was already taken
• second tithe produce that has been redeemed
• consecrated food that has been redeemed 

However, we do not fulfill the mitzvah if we eat matzah made from

• untithed produce
• first tithe produce where terumah was not taken
• second tithe produce not yet redeemed
• consecrated food not yet redeemed

The mishna continues with other foods that do and do not fulfill this mitzvah.

To begin, the Gemara discusses definitions of and categories of grains.  There is some discussion throughout daf (a) of whether or not we understand the proper translations of these and other grains.  Interestingly, rice and millet are specifically excluded because they are understood as being incapable of rising when sitting in water.  That natural 'leavening process' seems to be critical in our Sages considerations.

The rabbis discuss what rises and what is prohibited to us.  One amusing story tells of rabbis debating about fruit juices mixed with grain: would the resulting matzah fulfill our mitzvah?  Might it be prohibited?  Rav Idi bar Avin is dozing while the rabbis argue.  Suddenly he awakens and offers an answer.  Why was this detail - the dozing and awakening - included in the recording of this argument?  The dense, sometimes dry material of this text welcomes any drop of colour or drops of dew to enliven the narrative.

The daf continues with a somewhat confusing discussion.  When is the production of matzah kosher for a priest?  The timing of tithing, second tithing, separating challah, terumah, etc. etc. are all considered.  I am still getting my head around the systems of tithing to begin with.

Here is what I understand regarding produce in the fields/trees:

• From 100 items gleaned, some portion is given to the Kohanim: terumah
• From the remaining items, 10 are given to the Levites: a tithe, ma'aser rishon
• From those 10 items, the Levites give 1 to the Kohanim: terumah ma'aser
• From the remaining items, the farmer offers 10 for Jerusalem/the poor: ma'aser sheni/ma'aser ani

I am not quite clear how terumah gedolah fits into this picture - perhaps my picture is wrong.

Regardless, the rabbis argue about when the matzah eaten by a priest might not fulfill the mitzvah "and you shall eat..." when the tithing is not done to perfection.  I wonder about how much of the tithing processes were in fact monitored.  Was everyone honest about how much they were giving?  Or perhaps there were people like in my city, Toronto, who said things like, "why should I give the priests my hard earned produce?  Let them find a way to grow it for themselves, lazy priests."  Amazing if a people living together could actually take care of each

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