{"id":5477,"date":"2011-03-04T02:04:35","date_gmt":"2011-03-04T00:04:35","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=5477"},"modified":"2021-03-15T12:42:25","modified_gmt":"2021-03-15T10:42:25","slug":"04-02-04","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/04-02-04\/","title":{"rendered":"04.\u00a0Defining the Leavening of Dough"},"content":{"rendered":"<p>As we have learned, the difference between bread and matza is that the dough used for making bread has undergone a leavening process resulting from the fermentation of ingredients within the flour that have come into contact with water. In order to augment the leavening process, bakers customarily mix <strong>se\u2019or<\/strong> into the dough, causing the dough to ferment more thoroughly and quickly. However, even without the leavening agent, if dough is left without kneading, it would ferment and rise. Therefore, when preparing <strong>matzot<\/strong>, one must work quickly to ensure that the leavening process within the dough does not begin.<\/p>\n<p>As long as the dough is in motion, being kneaded, it does not become <strong>\u1e25ametz<\/strong>. Even if the kneading were to continue an entire day, the dough would not become <strong>\u1e25ametz<\/strong>, since kneading arrests the leavening process. However, if the dough sits motionless for 18 minutes, the leavening process will begin and all the prohibitions concerning <strong>\u1e25ametz<\/strong> will apply to it.<\/p>\n<p>This applies to normal conditions, but where it is hotter, the leavening process is accelerated and the dough becomes <strong>\u1e25ametz<\/strong> in even less than 18 minutes.<\/p>\n<p>Cracks appearing in the dough are a physical indication that the dough has become <strong>\u1e25ametz<\/strong>. Even if 18 minutes without kneading had not yet passed, since cracks formed in the dough, it has certainly become <strong>\u1e25ametz<\/strong>; apparently it was warm so it took less time to become <strong>\u1e25ametz<\/strong>, or the kneading was inadequate and certain parts of the dough were neglected, causing those areas to become <strong>\u1e25ametz<\/strong>. Even if there are very few cracks, and they appeared only in part of the dough, the entire dough is <strong>\u1e25ametz<\/strong>. If no cracks appeared but the dough blanched, it is <strong>\u1e25ametz<\/strong> <strong>nuksheh<\/strong> (hardened <strong>\u1e25ametz<\/strong>; see next section), which is rabbinically forbidden (SA 459:2).<sup><a href='#_te01ftn2_3' id='_te01ftnref2_3' class='aup1'>[3]<\/a><\/sup><\/p>\n<div>\n<hr size=\"1\" \/>\n<div>\n<a href='#_te01ftnref2_3' id='_te01ftn2_3'>[3]<\/a>. The rising of the dough indicates that it has become <strong>\u1e25ametz<\/strong> (Me\u2019iri), and other indications, like cracks in the dough, a blanched appearance, and the amount of time that has elapsed, are only relevant in a case where the dough did not rise. However, there are situations in which the dough rises without becoming <strong>\u1e25ametz<\/strong>; rather, it has undergone what the Sages call \u201c<strong>sir\u1e25on<\/strong>\u201d (spoilage). This applies to the case of rice and of flour mixed with fruit juice. However, when wheat flour mixes with water and begins to rise, it indicates that the mixture has become <strong>\u1e25ametz<\/strong>. If the dough sat and was not kneaded for the time that it takes to walk one <strong>mil<\/strong>, it has become <strong>\u1e25ametz<\/strong> even if there is no visible indication, as explained in the Mishna and Gemara in <strong>Pesa\u1e25im<\/strong> 46a. SA 459:2 explains that this amount of time is 18 minutes, although Rambam and R. Ovadia of Bertinoro maintain that it is 24 minutes. BHL <strong>ad loc.<\/strong> states that it is possible to rely on the lenient position to prevent a significant loss, but under normal circumstances, because of the strict nature of the prohibition of <strong>\u1e25ametz<\/strong>, the <strong>poskim<\/strong> adopt the eighteen-minute period without even mentioning the more lenient opinion.<\/p>\n<p>According to Rashi and Me\u2019iri<strong>, <\/strong>however, one must check the amount of time that the dough has been sitting only when it is unclear whether or not the leavening process has begun: if more than the time it takes to walk one <strong>mil <\/strong>has elapsed, the dough is <strong>\u1e25ametz<\/strong>. If one is certain that the dough is not <strong>\u1e25ametz<\/strong>, even if it has been sitting for longer than the time that it takes to walk one <strong>mil<\/strong>, it is not considered <strong>\u1e25ametz<\/strong><strong>.<\/strong> Nonetheless, according to most Rishonim in any situation where the dough has sat for longer than it takes to walk one <strong>mil<\/strong>, the dough is <strong>\u1e25ametz<\/strong>. This is the ruling in MT, Laws of<strong> \u1e24ametz <\/strong>and Matza 5:13 and SA 459:2. <strong>Pri Megadim<\/strong>\u2019s introduction to \u00a7467 contends that such dough is complete <strong>\u1e25ametz<\/strong>; eating it on Pesa\u1e25 incurs the punishment of <strong>karet<\/strong>. Rashbatz writes that one must suspect that such dough has become <strong>\u1e25ametz<\/strong>. In a warm place, dough becomes <strong>\u1e25ametz <\/strong>in less than the time it takes to walk a <strong>mil<\/strong>, as written in <strong>Aguda<\/strong> in the name of the Ge\u2019onim. This is the halakhic consensus, as it is also the ruling of <strong>Yerei\u2019im<\/strong>, <strong>Hagahot Maimoniyot<\/strong>, and <strong>Mordechai<\/strong>. Additionally, Rosh writes that even if the dough became warm in one\u2019s hands, the dough will become <strong>\u1e25ametz<\/strong> more quickly. This is cited in SA and Rema 459:2 (see also <strong>Berur Halakha <\/strong>on <strong>Pesa\u1e25im <\/strong>46a). Although there is dispute as to whether or not the \u201csitting times\u201d of the dough are combined, <strong>Terumat Ha-deshen<\/strong> rules that a full kneading of the dough cancels the previous sitting time, though merely poking the dough would not be effective. This is cited in MB 459:16.<\/p>\n<p><strong>Pesa\u1e25im<\/strong>222222 48b states: \u201cAs long as the dough is being worked it cannot become <strong>\u1e25ametz<\/strong><strong>.<\/strong>\u201d The vast majority of Rishonim, including MT, Laws of <strong>\u1e24ametz<\/strong> and Matza 5:3 and <strong>Tur <\/strong>and SA 459:2, explain that as long as one keeps kneading the dough it will not become <strong>\u1e25ametz<\/strong>, even if he does so for the entire day. Yet it appears that the Yerushalmi disagrees with the Bavli and says that if one kneaded the dough for the amount of time that it takes to walk four <strong>mil<\/strong>, the dough is considered <strong>\u1e25ametz<\/strong>. <strong>Ba\u1e25<\/strong> cites Ri\u2019az that ideally we should act in accordance with the Yerushalmi. There is an even more stringent opinion \u2013 Ritva\u2019s \u2013 according to which as long as one kneads the dough at the appropriate pace so that he will complete the kneading in less time than it would take to walk one <strong>mil<\/strong>, the dough does not become <strong>\u1e25ametz<\/strong>. However, if the kneading goes on for longer than this time, the dough is considered <strong>\u1e25ametz<\/strong>. Even though the vast majority of <strong>poskim<\/strong> disagree with Ritva, they rule that <strong>lekhat\u1e25ila <\/strong>we are strict about finishing the kneading process within 18 minutes, as explained in AHS 459:7.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"<p>As we have learned, the difference between bread and matza is that the dough used for making bread has undergone a leavening process resulting from the fermentation of ingredients within the flour that have come into contact with water. In order to augment the leavening process, bakers customarily mix se\u2019or into the dough, causing the [&hellip;]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[42],"tags":[],"class_list":["post-5477","post","type-post","status-publish","format-standard","hentry","category-02-general-rules-of-the-prohibition-against-hametz"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.3 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>04.\u00a0Defining the Leavening of Dough - Peninei Halakha<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/ph.yhb.org.il\/en\/04-02-04\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"04.\u00a0Defining the Leavening of Dough - Peninei Halakha\" \/>\n<meta property=\"og:description\" content=\"As we have learned, the difference between bread and matza is that the dough used for making bread has undergone a leavening process resulting from the fermentation of ingredients within the flour that have come into contact with water. 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