Shiurim - Revision history

Ron at 18:21, 18 March 2010

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Ron at 18:09, 18 March 2010

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Ron at 17:59, 18 March 2010

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Ron at 11:28, 14 March 2010

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Ron at 11:26, 14 March 2010

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Ron at 11:25, 14 March 2010

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Ron at 11:19, 14 March 2010

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Ron at 06:21, 14 March 2010

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Ron at 06:20, 14 March 2010

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Ron at 06:13, 14 March 2010

2010-03-14T06:13:41Z

@@ Line 105: / Line 105: @@
 <blockquote>
 I can say with considerable certainty that egg size has increased since the domestication of the chicken.  This has been due, mostly, for direct selection for egg mass.
-<blockquote>
+</blockquote>
 In other words, we breed chickens selectively and pick the ones that lay bigger eggs, generally speaking.  Over the centuries, the average egg size has increased rather than decreased.  Other authorities say it has barely changed at all and the archaeological evidence appears to agree with them.

@@ Line 13: / Line 13: @@
 ==Introduction==
-The Written Law (Torah, תורה שבכתב) enumerates many positive and negative commandments concerning food.  For example, we are commanded to eat ''matsah'' on Passover {{hcite|p/pt/pt0212.htm#18|Ex 12:18}}.  Likewise, we are forbidden from eating meat from non-kosher animals{{hcite|p/pt/pt0311.htm#4|Lev 11:4}}.  However, the written Torah does not tell us what amount of food is required or forbidden -- or indeed, whether there is even a specific amount.  The Oral Law (תורה שבעל-פה) ''does'' establish specific measurements which are used to determine whether or not one has fulfilled a positive or is liable for punishment for having transgressed a negative commandment.  These measurements, called ''shiurim'' (שיעורים) are the topic of this paper.
+The Written Law (Torah, תורה שבכתב) enumerates many positive and negative commandments concerning food.  For example, we are commanded to eat ''matsah'' on Passover {{hcite|p/pt/pt0212.htm#18|Ex 12:18}}.  Likewise, we are forbidden from eating meat from non-kosher animals{{hcite|p/pt/pt0311.htm#4|Lev 11:4}}.  However, the written Torah does not tell us what amount of food is required or forbidden -- or indeed, whether there is even a specific amount.  The Oral Law (תורה שבעל-פה) ''does'' establish specific measurements which are used to determine whether or not one has fulfilled a positive commandment, or is Heaven forbid liable for punishment for having transgressed a negative commandment.  These measurements, called ''shiurim'' (שיעורים) are the topic of this paper.
-For example: in general, and regarding the most common forbidden foods, one is liable for punishment only after consuming the amount called a ''kazzayit'' (כזית) {{hcite|i/5214n.htm#1|Laws of Forbidden Foods 14:1}}.  Nevertheless, consuming ''any'' amount of such food is forbidden.  Likewise, one may not say a blessing after eating unless one has eaten at least this amount. One who did not eat a sufficient quantity of food, but nevertheless said an after-blessing transgresses the Biblical prohibition of taking His name in vain {{hcite|i/2501n.htm#15|Laws of Blessings 1:15}}!  It is clearly important to know what these measurements are in modern, practical terms.
+For example: in general, and regarding the most common forbidden foods, one is liable for punishment only after consuming the amount called a ''kazzayit'' (כזית) {{hcite|i/5214n.htm#1|Laws of Forbidden Foods 14:1}}.  Nevertheless, consuming ''any'' amount of such food is forbidden.  Likewise, one may not say a blessing after eating unless one has eaten at least this amount. One who did not eat a sufficient quantity of food, but nevertheless said an after-blessing transgresses the Biblical prohibition of taking God's name in vain {{hcite|i/2501n.htm#15|Laws of Blessings 1:15}}!  It is clearly important to know what these measurements are in modern, practical terms.
 The question addressed in this paper is, "What are these measurements in modern terms?".  To do this, it is necessary to sift through Jewish legal (''halachic'') sources ranging from the Talmud through modern times.  The specific measurements we will seek to clarify are the "''reviit''" (רביעית, quarter-log), the "kabbeytsah" (כביצה, egg's-bulk) and the "''kazzayit''" (כזית, olive's-bulk).
@@ Line 21: / Line 21: @@
 ==Talmudic sources==
-* Berachot 38b (ד"ה: רבי יוחנן היכי מברך על זית מליח) , the Talmud asks how R' Yohanan could make a final blessing after having eaten only one olive?  The question is clarified by mentioning that once the seed of the olive is removed, the remaining food will no longer contain a ''kazzayit''.  This clearly indicates that - at least in this instance, our Sages tell us that a ''kazzayit'' is an actual olive's bulk.  The discussion continues and states at the top of 39a (זית שאמרו לא קטן ולא גדול אלא בינוני) that the "olive" mentioned in ''halacha'' is neither a small nor a large one, but rather an "average" one.  The Mishnah Kelim 17:8 states the same.
+* Berachot 38b (ד"ה: רבי יוחנן היכי מברך על זית מליח): the Sages ask how R' Yohanan could make a final blessing after having eaten only one olive?  The question is clarified by mentioning that once the seed of the olive is removed, the remaining food will no longer contain a ''kazzayit''.  This clearly indicates that - at least in this instance, our Sages say that a ''kazzayit'' is an actual olive's bulk.  The discussion continues, and states at the top of 39a (זית שאמרו לא קטן ולא גדול אלא בינוני) that the "olive" mentioned in ''halacha'' is neither a small nor a large one, but rather an "average" one.  The Mishnah Kelim 17:8 states the same.
 * Berachot 41a (דא"ר חנן כל הפסוק כולו לשיעורין נאמר), during a discussion of which ''berachah'' comes first if one has a choice among the "seven species", R' Hanan states the entire verse (with the seven species) was given in order to establish measurements, as opposed to the opinion that states the verse comes to tell us the priority order of blessings for the species.
 * Yoma 80a (ושיערו חכמים אין בית הבליעה מחזיק יותר מביצת תרנגולת) states that a person's throat cannot hold more than one hen's-egg ''kabbeytsah''.

@@ Line 68: / Line 68: @@
 The ''Mishnah Berurah'' and ''Pri Hadash'' say there: "The Rambam calculates a ''kezayit'' as one third an egg".  I do not know what source this comes from, and it appears to be incorrect. Rambam never equates the size of an olive to anything else, though he does say a ''grogeret'' is a third of an egg, as we have mentioned -- and he never says that a ''grogeret'' is the same as a ''kezayit''.
-Using the equivalents given in the Laws of Bikkurim, we can give values to the common ''halachic'' measurements.  We will use an average thumb of 2 cm based on the work of R' Na'eh (שיעורי-תורה,סימן ג סעיף כה, עמ' רמ"ט), and a 2.4 cm thumb based on the work of the Hazon Ish:
+Using the equivalents given in the Laws of Bikkurim, we can give values to the common ''halachic'' measurements.  We will use an average thumb of 2 cm based on the work of R' Na'eh (שיעורי-תורה,סימן ג סעיף כה, עמ' רמ"ט), and a 2.4 cm thumb based on the work of the Hazon Ish.  Note that there is no listing for ''kezayit'', that is on purpose:
 <pre>
@@ Line 80: / Line 80: @@
 beytsah         7.2    57.6 (1.9)       99.5 (3.4)
 grogeret        2.4    19.2 (0.65)      33.2 (1.1)
 </pre>

@@ Line 34: / Line 34: @@
 <blockquote>
-What is the full measure of a dough requiring (a blessing on, and separation of) Hallah?  A full ''`omer'' of flour - whether from one of the five grains or from a mixture of them - they all contribute to the measure.  What is the measure of an ''`omer''?  Two ''qabin'', less one fifth.  The ''qav'' is four ''lugin''.  The ''lug'' is four ''revi`iot''.  And a ''reviit'' is two fingers by two fingers by two fingers and half a finger and a fifth of a finger.  All the "fingers" are the width of the thumb of the hand.
+What is the full measure of a dough requiring (a blessing on, and separation of) Hallah?  A full ''omer'' of flour - whether from one of the five grains or from a mixture of them - they all contribute to the measure.  What is the measure of an ''omer''?  Two ''qabin'', less one fifth.  The ''qav'' is four ''lugin''.  The ''lug'' is four ''revi`iot''.  And a ''reviit'' is two fingers by two fingers by two fingers and half a finger and a fifth of a finger.  All the "fingers" are the width of the thumb of the hand.
 </blockquote>
 <blockquote>
-Here you learn that the measure which contains a volume of ten fingers by ten fingers by three fingers and a ninth of a finger, approximately, is an ''`omer''.  Likewise, a measure of seven fingers less two ninths finger, by seven fingers less two ninths finger, by seven fingers less two ninths finger is the measure of an ''`omer'', and these two measures are equivalent."
+Here you learn that the measure which contains a volume of ten fingers by ten fingers by three fingers and a ninth of a finger, approximately, is an ''omer''.  Likewise, a measure of seven fingers less two ninths finger, by seven fingers less two ninths finger, by seven fingers less two ninths finger is the measure of an ''omer'', and these two measures are equivalent."
 </blockquote>
@@ Line 72: / Line 72: @@
 <pre>
 Measurements in cc's (fluid oz.):
-Measure    "fingers"   Na'eh           Hazon Ish
+Measure    "fingers"   Na'eh          Hazon Ish
----------- ---------  ------------     ---------
+---------- ---------  ------------    ---------
 reviit         10.8    86.4 (2.9)      149 (5)
-lug             43.2   345.6            597
+lug            43.2   345.6            597
-qav            172.8     1.4 L            2.4 L
+qav           172.8     1.4 L            2.4 L
-`omer           311.0     2.5 L            4.3 L
+omer         311.0     2.5 L            4.3 L
-beytsah          7.2    57.6 (1.9)       99.5 (3.4)
+beytsah         7.2    57.6 (1.9)       99.5 (3.4)
-grogeret         2.4    19.2 (0.65)      33.2 (1.1)
+grogeret        2.4    19.2 (0.65)      33.2 (1.1)
-zayit                   17.3 (0.58)      33.3 (1.1)
+zayit                  17.3 (0.58)      33.3 (1.1)
 </pre>
@@ Line 92: / Line 92: @@
 ==Are chickens and olives smaller than in Talmudic times?==
-The Noda Biyehuda (R' Yehezkel Landau) in his commentary to the Talmud known as the Tzlach (on Pesahim 109a) compares two different methods mentioned in the Talmud for determining the ''beitsah''.  In Eruvin 80b the size of a meal is mentioned in terms of eggs.  And in Pesahim 109a the ''reviit'' is given in terms of thumbs.  The Noda Biyehuda writes that he carefully measured thumbs and eggs, and found they do not give the same measurements.  In other words, the ''`omer'' measured from thumbs did not equate to 43.2 eggs.  Not only that, but he found that the measure using thumbs was twice as big as the measure using eggs.  He assumed that human limbs had not changed size, and was therefore forced to assume that todays eggs are half as big as those of the days of Sages, since one must also assume that both statements of the Sages are equally true.
+The Noda Biyehuda (R' Yehezkel Landau) in his commentary to the Talmud known as the Tzlach (on Pesahim 109a) compares two different methods mentioned in the Talmud for determining the ''beitsah''.  In Eruvin 80b the size of a meal is mentioned in terms of eggs.  And in Pesahim 109a the ''reviit'' is given in terms of thumbs.  The Noda Biyehuda writes that he carefully measured thumbs and eggs, and found they do not give the same measurements.  In other words, the ''omer'' measured from thumbs did not equate to 43.2 eggs.  Not only that, but he found that the measure using thumbs was twice as big as the measure using eggs.  He assumed that human limbs had not changed size, and was therefore forced to assume that todays eggs are half as big as those of the days of Sages, since one must also assume that both statements of the Sages are equally true.
 R' Na'eh in his book ''Shiurey Torah'', brings many proofs from the Talmud that the Noda Biyehuda's position that eggs are smaller (or, indeed, that either people or animals have changed sizes) is not compatible with our Sages' statements.  I won't bring all his proofs, as that would make this paper ten times longer -- rather, I will bring one of his more potent proofs.

@@ Line 31: / Line 31: @@
 ==Maimonides' Halachot==
-[[wikipedia:Maimonides|Maimonides]]' (known as the Rambam) great ''halachic'' work the [[wikipedia:Mishneh Torah|Mishneh Torah]] mentions various ''shiurim'' many times.  To our great benefit, he gives a table of equivalents.  He states in the {{hcite|i/7606n.htm#13|Laws of Bikkurim 6:13}}:
+[[wikipedia:Maimonides|Maimonides]]' (known as the Rambam) great ''halachic'' work the [[wikipedia:Mishneh Torah|Mishneh Torah]] mentions various ''shiurim'' many times.  To our great benefit, he gives a table of equivalents.  He states {{hcite|i/7606n.htm#13|Laws of Bikkurim 6:13}}:
 <blockquote>
@@ Line 45: / Line 45: @@
 </blockquote>
-Rambam rules that R' Hisda's view of the size of a ''reviit'' is ''halacha''.  It is also clear that the ''reviit'' is a volumetric measure, since the weight equivalent is stated in terms of a specific kind of flour.  He explains the relation between a ''grogeret'' (i.e. a dried fig) and an egg in the {{hcite|i/3201n.htm#9|Laws of Eiruvin 1:9}}:
+Rambam rules that R' Hisda's view (mentioned above, from Pesahim) of the size of a ''reviit'' is ''halacha''.  It is also clear that the ''reviit'' is a measure of volume and not weight, since the weight equivalent is stated in terms of a specific kind of flour.  He explains the relation between a ''grogeret'' (a dried fig) and an egg {{hcite|i/3201n.htm#9|Laws of Eiruvin 1:9}}:
 <blockquote>
 "... its measure is two meals, which is about eighteen ''grogerot'', which are about six medium eggs".
 </blockquote>
-In the {{hcite|i/3108n.htm#6|Laws of Shabbat 8:6}} he states:
+He further states {{hcite|i/3108n.htm#6|Laws of Shabbat 8:6}}:
 <blockquote>
@@ Line 58: / Line 58: @@
 From these two ''halachot'' we learn that an ''egg'' is three ''grogerot''.  It should also be noted that "cook an egg" doesn't mean cooking a specific egg, but rather it means cooking a particular quantity of egg -- in other words, the mass corresponding to that measure.
-At this point, Rambam has explained the exact size of a ''grogeret'' and a ''beitsah'' -- but he has not yet defined the most critical measurement, the ''kezayit''.  In fact, nowhere in his book of halachah does he say exactly how much the ''kezayit'' is, even though he says in the {{hcite|i/5214n.htm#1|Laws of Forbidden Foods 14:1}}:
+At this point, Rambam has explained the exact size of a ''grogeret'' and a ''beitsah'' -- but he has not yet defined the most critical measurement, the ''kezayit''.  In fact, nowhere in his book of halachah does he say exactly how much the ''kezayit'' is, even though he says {{hcite|i/5214n.htm#1|Laws of Forbidden Foods 14:1}}:
 <blockquote>
@@ Line 70: / Line 70: @@
 Using the equivalents given in the Laws of Bikkurim, we can give values to the common ''halachic'' measurements.  We will use an average thumb of 2 cm based on the work of R' Na'eh (שיעורי-תורה,סימן ג סעיף כה, עמ' רמ"ט), and a 2.4 cm thumb based on the work of the Hazon Ish:
-<nowiki><pre>
+<pre>
 Measurements in cc's (fluid oz.):
 Measure    "fingers"   Na'eh           Hazon Ish
@@ Line 81: / Line 81: @@
 grogeret         2.4    19.2 (0.65)      33.2 (1.1)
 zayit                   17.3 (0.58)      33.3 (1.1)
-</pre></nowiki>
+</pre>
 The Rambam gives further equivalents {{hcite|i/3201n.htm#12|Laws of Eiruvin 1:12 et. seq.}} , but we will not bring them here.  It is important  to note that these measures are '''volumes''' and not weights, as many seem to think.  Notice also that Rambam equates the measurements to the weight of a particular kind of flour, not an arbitrary weight.  More proof of this concept can be found here {{hcite|i/3505n#12|Laws of Hamets and Matsah 5:12}}:

← Older revision		Revision as of 06:21, 14 March 2010
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-<center>'''Halachic Measurements''' - שיעורים</center>
+<!-- vim: ft=Wikipedia tw=0 :
 <center>Based upon an analysis of the Talmud, the Rambam ז"ל and other sources</center>
-<span>מִי-מָדַד בְּשָׁעֳלוֹ מַיִם, וְשָׁמַיִם בַּזֶּרֶת תִּכֵּן, וְכָל בַּשָּׁלִשׁ, עֲפַר הָאָרֶץ; וְשָׁקַל בַּפֶּלֶס הָרִים,
+{{heb|'''מי-מָדַד בְּשָׁעֳלוֹ מַיִם, וְשָׁמַיִם בַּזֶּרֶת תִּכֵּן, וְכָל בַּשָּׁלִשׁ, עֲפַר הָאָרֶץ; וְשָׁקַל בַּפֶּלֶס הָרִים, וּגְבָעוֹת בְּמֹאזְנָיִם'''? {{hcite|p/pt/pt1040.htm#12|ישעיה מ:יב}} }}
 ==Introduction==
-The Written Law (Torah, תורה שבכתב) enumerates many positive and negative commandments concerning food.  For example, we are commanded to eat ''matsah'' on Passover<ref>Ex 12:18 - בערב, תאכלו, מצות</ref>.  Likewise, we are forbidden from eating meat from non-kosher animals<ref>Lev. 11:4 - את זה, לא תאכלו, ממעלי הגרה</ref>.  However, the Torah does not tell us what amount of food is required or forbidden -- or indeed, whether there is even a specific amount.  The Oral Law (תורה שבעל-פה) does establish specific measurements which are used to determine whether or not one has fulfilled a positive or transgressed a negative commandment.  These measurements, called ''shiurim'' are the topic of this paper.
+The Written Law (Torah, תורה שבכתב) enumerates many positive and negative commandments concerning food.  For example, we are commanded to eat ''matsah'' on Passover {{hcite|p/pt/pt0212.htm#18|Ex 12:18}}.  Likewise, we are forbidden from eating meat from non-kosher animals{{hcite|p/pt/pt0311.htm#4|Lev 11:4}}.  However, the Torah does not tell us what amount of food is required or forbidden -- or indeed, whether there is even a specific amount.  The Oral Law (תורה שבעל-פה) does establish specific measurements which are used to determine whether or not one has fulfilled a positive or transgressed a negative commandment.  These measurements, called ''shiurim'' (שיעורים) are the topic of this paper.
-For example, one who eats a forbidden food is liable for punishment only after consuming a specific quantity called a ''kezayit'' (כזית)<ref>MT forbidden foods 14:1 כל איסורי מאכלות שבתורה - שיעורן בכזית בינוני</ref> (although eating any amount of such food is forbidden).  Likewise, one may not say a blessing after eating unless one has eaten at least this amount. One who did not eat a sufficient quantity of food, but nevertheless said an after-blessing transgresses the Biblical prohibition of taking His name in vain<ref>MT Laws of Blessings 1:15 - כל המברך ברכה שאינה צריכה, הרי זה נושא שם שמיים לשוא</ref>!  Clearly, it is important to know what these measurements are in modern, practical terms.
+For example, one who eats a forbidden food is liable for punishment only after consuming a specific quantity called a ''kezayit'' (כזית) {{hcite|i/5214n.htm#1|Laws of Forbidden Foods 14:1}}.  However, eating any amount of such food is forbidden.  Likewise, one may not say a blessing after eating unless one has eaten at least this amount. One who did not eat a sufficient quantity of food, but nevertheless said an after-blessing transgresses the Biblical prohibition of taking His name in vain {{hcite|i/2501n.htm#15|Laws of Blessings 1:15}}!  Clearly, it is important to know what these measurements are in modern, practical terms.
-The question addressed here is, "What are these measurements in modern terms?".  To do this, it is necessary to sift through Jewish legal (halachic) sources ranging from the Talmud through modern times.  The specific measurements we will seek to clarify are the "reviit" (רביעית), the "kebeitsah" (כביצה) and the "kezayit" (כזית)
+The question addressed here is, "What are these measurements in modern terms?".  To do this, it is necessary to sift through Jewish legal (halachic) sources ranging from the Talmud through modern times.  The specific measurements we will seek to clarify are the "reviit" (רביעית), the "kebeitsah" (כביצה) and the "''kezayit''" (כזית).
 ==Talmudic sources==
-In Berachot 38b<ref>ד"ה: רבי יוחנן היכי מברך על זית מליח</ref> , the Talmud asks how R' Yohanan could make a final blessing after having eaten only one olive?  The question is clarified by mentioning that once the seed of the olive is removed, the remaining food will no longer contain a kezayit.  This clearly indicates that - at least in this instance, our Sages wish to say that a kezayit is an actual olives' bulk.  The discussion continues and states at the top of 39a<ref> זית שאמרו לא קטן ולא גדול אלא בינוני</ref> that the "olive" mentioned in halacha is neither a small nor a large one, but rather an "average" one.  The Mishnah Kelim 17:8 states the same.
+* Berachot 38b (ד"ה: רבי יוחנן היכי מברך על זית מליח) , the Talmud asks how R' Yohanan could make a final blessing after having eaten only one olive?  The question is clarified by mentioning that once the seed of the olive is removed, the remaining food will no longer contain a ''kezayit''.  This clearly indicates that - at least in this instance, our Sages tell us that a ''kezayit'' is an actual olive's bulk.  The discussion continues and states at the top of 39a (זית שאמרו לא קטן ולא גדול אלא בינוני) that the "olive" mentioned in ''halacha'' is neither a small nor a large one, but rather an "average" one.  The Mishnah Kelim 17:8 states the same.
+* Berachot 41a (דא"ר חנן כל הפסוק כולו לשיעורין נאמר), during a discussion of which ''berachah'' comes first if one has a choice among the "seven species", R' Hanan states the entire verse (with the seven species) was given in order to establish measurements, as opposed to the opinion that states the verse comes to tell us the priority order of blessings for the species.
-In Berachot 41a<ref>דא"ר חנן כל הפסוק כולו לשיעורין נאמר</ref> within a discussion of which berachah comes first if one has a choice among the "seven species", R' Hanan states the entire verse (with the seven species) was given in order to establish measurements, as opposed to the opinion that states the verse comes to tell us the priority order of blessings for the species.
+* Yoma 80a (ושיערו חכמים אין בית הבליעה מחזיק יותר מביצת תרנגולת) states that a person's throat cannot hold more than one hen's-egg ''kebetsah''.
+* Keritot 14a (ושיערו חכמים דאין בית הבליעה מחזיק יותר משני זיתים) it states a person's throat cannot hold more than two olives.  From here we can infer that a ''kezayit'' is not more than half a ''kebetsah''.
-Yoma 80a<ref>ושיערו חכמים אין בית הבליעה מחזיק יותר מביצת תרנגולת</ref> states that a person's throat cannot hold more than one hen's-egg (kebetsah).
+* Eruvin 80b (קא משמע לן דשתי סעודות הויין שמונה עשרה גרוגרות) states that the amount of food sufficient for two meals is eighteen ''gerogerot''.
+* Pesahim 109a (חסדא רביעית של תורה  אצבעים  על  אצבעים ברום  אצבעים וחצי אצבע וחומש אצבע) states, "R' Hisda said, the Torah's ''reviit'' [measures] two fingers by two fingers by two fingers and half a finger and a fifth of a finger".
 ==Maimonides' Halachot==
-[[wikipedia:Maimonides|Maimonides]]' (known as the Rambam) great halachic work the [[wikipedia:Mishneh Torah|Mishneh Torah]] mentions various shiurim many times.  To our great benefit, he gives a table of equivalents.  In the Laws of Bikkurim 6:13 (6:15 in the Vilna ed.), he says:
+[[wikipedia:Maimonides|Maimonides]]' (known as the Rambam) great halachic work the [[wikipedia:Mishneh Torah|Mishneh Torah]] mentions various ''shiurim'' many times.  To our great benefit, he gives a table of equivalents.  In the Laws of Bikkurim 6:13 (6:15 in the Vilna ed.), he says:
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-Rambam rules that R' Hisda's view of the size of a reviit is halacha.  It is also clear that the reviit is a volumetric measure, since the weight equivalent is stated in terms of a specific kind of flour.  He explains the relation between a gerogeret (i.e. a dried fig) and an egg in the Laws of Eiruvin 1:9:
+Rambam rules that R' Hisda's view of the size of a reviit is ''halacha''.  It is also clear that the reviit is a volumetric measure, since the weight equivalent is stated in terms of a specific kind of flour.  He explains the relation between a gerogeret (i.e. a dried fig) and an egg in the Laws of Eiruvin 1:9:
 <blockquote>א:ט   . שיעורו שתי סעודות - שהן כשמונה עשר גרוגרות, שהן כשישה ביצים בינונייות...</blockquote>
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-Rambam clearly states the shiurim are by volume and not by weight.  This also follows from R' Hisda's description of the reviit.  Why is it, then that so many say that the measurements are in fact by weight?  I believe it is for two reasons.  First, shiurim are often given in ''ounces'', without making it clear that the measurement should be in ''fluid ounces'' rather than weight ''ounces''.  Second, it is sometimes more convenient to give a measurement by weight, particularly when something is sold by weight rather than by volume.
+Rambam clearly states the ''shiurim'' are by volume and not by weight.  This also follows from R' Hisda's description of the reviit.  Why is it, then that so many say that the measurements are in fact by weight?  I believe it is for two reasons.  First, ''shiurim'' are often given in ''ounces'', without making it clear that the measurement should be in ''fluid ounces'' rather than weight ''ounces''.  Second, it is sometimes more convenient to give a measurement by weight, particularly when something is sold by weight rather than by volume.
 ==Are chickens and olives smaller than in Talmudic times?==
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 I hope this exposition helps all of us understand halachic measurements more completely, and allows us to fulfill our Creator's commandments more fully.
-==References==
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