Masechet Chullin is sponsored by Judi Felber in honor of the Hadran Community. “During my first cycle of Daf Yomi, just as we began Masechet Chullin, my son was injured while serving in the IDF. Throughout those two and a half months of difficulty and uncertainty, my fellow learners never left my side. With profound gratitude to the community that held me, encouraged me, and ensured I could keep up with the Daf during those trying times.”
This month’s learning is sponsored by Adam, Carolyn, Michal, Josh, Benny, Izzy, Gali, Shim, Zoe, Zachy and Yehuda in loving memory of Fred Hochstadter, Ephraim ben Kayla veBaruch on his 18th yahrzeit on ח׳ אלול. “We continue to be inspired by his dedication to daily learning, from the Daf and beyond, to its surrounding philosophical, historical and legal nuances. We miss him greatly and can only strive to emulate his wise, kind and elegant ways.”
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Summary
There is a dispute between Rav Nachman and Ameimar whether a bird possessing a single sign can be permitted if one is not expert in identifying the peres and ozniyah. Rav Nachman does not permit it, but Ameimar rules that any bird with a single sign is permitted, provided it is not known to be a predator (doreis), as there is no concern regarding the peres and ozniyah since they do not inhabit populated areas.
The characteristics of specific birds are defined, such as the white swallow (concerning which Rabbi Eliezer and the Sages disagree) and the sacrificial eligibility of birds like the tasil—which is valid before its maturity as a young dove (ben yona), but invalid if it has already reached maturity as a turtledove (tor).
Rav Asi enumerates eight birds whose status remains in doubt (“eight doubts”) because their gizzards do not peel easily by hand but only with a knife. A series of short Amoraic traditions is presented, identifying various birds as forbidden or permitted and providing mnemonic signs to remember which of them are forbidden.
Today’s daily daf tools:
Masechet Chullin is sponsored by Judi Felber in honor of the Hadran Community. “During my first cycle of Daf Yomi, just as we began Masechet Chullin, my son was injured while serving in the IDF. Throughout those two and a half months of difficulty and uncertainty, my fellow learners never left my side. With profound gratitude to the community that held me, encouraged me, and ensured I could keep up with the Daf during those trying times.”
This month’s learning is sponsored by Adam, Carolyn, Michal, Josh, Benny, Izzy, Gali, Shim, Zoe, Zachy and Yehuda in loving memory of Fred Hochstadter, Ephraim ben Kayla veBaruch on his 18th yahrzeit on ח׳ אלול. “We continue to be inspired by his dedication to daily learning, from the Daf and beyond, to its surrounding philosophical, historical and legal nuances. We miss him greatly and can only strive to emulate his wise, kind and elegant ways.”
Today’s daf is sponsored by Tevie & Betsy Mehlman in loving memory of Jack Mehlman, Yaacov ben Yitzchak Meir, beloved father, grandfather and great-grandfather, on the shloshim of his passing.
Today’s daf is sponsored by David Gower for the refuah shleima of Berel Gershon ben Gershon and Rut bat Rivka.
Chullin 62
הָיָה בָּקִי בָּהֶן וּבִשְׁמוֹתֵיהֶן – עוֹף הַבָּא בְּסִימָן אֶחָד טָהוֹר, לֹא הָיָה בָּקִי בָּהֶן וּבִשְׁמוֹתֵיהֶן – בְּסִימָן אֶחָד טָמֵא, בִּשְׁנֵי סִימָנִין טָהוֹר, וְהוּא שֶׁיַּכִּיר עוֹרֵב.
If one is familiar with the non-kosher birds and their names, any bird that comes before him with only one sign is kosher, since he can be sure that it is not the peres or ozniyya, which have only one sign. If he is not familiar with them and their names, any bird that he finds with one sign is non-kosher, since it may be the peres or ozniyya. But if he finds a bird with exactly two signs, it is kosher, provided that he can recognize a crow, since the crow is the only non-kosher bird with exactly two signs.
עוֹרֵב וְתוּ לָא? וְהָתַנְיָא: ״עוֹרֵב״ – זֶה עוֹרֵב, ״לְמִינוֹ״ – רַבִּי אֱלִיעֶזֶר אוֹמֵר: לְהָבִיא אֶת הַזַּרְזִיר. אָמְרוּ לוֹ לְרַבִּי אֱלִיעֶזֶר: וַהֲלֹא אַנְשֵׁי כְּפַר תְּמַרְתָּא שֶׁבִּיהוּדָה הָיוּ אוֹכְלִים אוֹתָן מִפְּנֵי שֶׁיֵּשׁ לָהֶן זֶפֶק! אָמַר לָהֶם: אַף הֵן עֲתִידִין לִיתֵּן אֶת הַדִּין.
The Gemara asks: Must he recognize only the crow and nothing more? But isn’t it taught in a baraita: The verse states: “Every orev after its kinds” (Leviticus 11:15). With regard to the orev, this is the well-known crow; as for the phrase “after its kinds,” Rabbi Eliezer says: It is written to include the zarzir, another type of crow, to teach that it is non-kosher. The Sages said to Rabbi Eliezer: But wouldn’t the people of Kefar Temarta in Judea eat the zarzir, because it has a crop? Rabbi Eliezer said to them: They too will be judged in the future for their transgression.
דָּבָר אַחֵר: ״לְמִינֵהוּ״ לְהָבִיא סְנוּנִית לְבָנָה, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. אָמְרוּ לוֹ: וַהֲלֹא אַנְשֵׁי גָּלִיל הָעֶלְיוֹן אוֹכְלִים אוֹתוֹ, מִפְּנֵי שֶׁקֻּרְקְבָנוֹ נִקְלָף! אָמַר לָהֶם: אַף הֵן עֲתִידִין לִיתֵּן אֶת הַדִּין. אֶלָּא עוֹרֵב וְכׇל מִין עוֹרֵב.
Alternatively, the phrase “after its kinds” is written to include the white senunit and teach that it is non-kosher; this is the statement of Rabbi Eliezer. The Rabbis said to him: But don’t the people of the upper Galilee eat it, because its gizzard can be peeled? Rabbi Eliezer said to them: They too will be judged in the future for their transgression. In any event, the baraita indicates that other non-kosher birds exist that have two signs, like the crow. The Gemara responds: Rather, Rav Naḥman must have meant that one must be able to recognize the well-known crow and all other species of crow.
אָמַר אַמֵּימָר: הִלְכְתָא, עוֹף הַבָּא בְּסִימָן אֶחָד – טָהוֹר, וְהוּא דְּלָא דָּרֵיס. אֲמַר לֵיהּ רַב אָשֵׁי לְאַמֵּימָר: הָא דְּרַב נַחְמָן מַאי? אֲמַר לֵיהּ: לָא שְׁמִיעַ לִי, כְּלוֹמַר לָא סְבִירָא לִי. מַאי אִיכָּא? מִשּׁוּם פֶּרֶס וְעׇזְנִיָּה? לֵיתַנְהוּ בַּיִּשּׁוּב.
Ameimar said: The halakha is: Any bird that comes before a person with one sign is kosher, provided that it does not claw its food. Rav Ashi said to Ameimar: What about that which Rav Naḥman said, that if one finds a bird with exactly one sign, he may eat it only if he can identify all the non-kosher birds in the Torah, to be sure that it is not one of them? Ameimar said to him: I did not hear this statement; that is to say: I do not hold accordingly. What concern is there? Is one concerned because of the peres and ozniyya, which have only one sign? They are not found in settled areas, and one need not be concerned about them.
אָמַר רַב יְהוּדָה: עוֹף הַמְסָרֵט – כָּשֵׁר לְטׇהֳרַת מְצוֹרָע, וְזוֹ הִיא סְנוּנִית לְבָנָה שֶׁנֶּחְלְקוּ בָּהּ רַבִּי אֱלִיעֶזֶר וַחֲכָמִים.
§ Rav Yehuda says: The bird known as the scratching bird is fit for use in the purification of a leper, i.e., it is kosher. Only kosher birds are fit for this rite, as the verse states: “Then shall the priest command to take for him that is to be purified two living pure birds” (Leviticus 14:4). And this is the white senunit about which Rabbi Eliezer and the Rabbis disagreed in the baraita.
אָמַר אַמֵּימָר: בְּחִיוָּרָא כְּרֵסַהּ – כּוּלֵּי עָלְמָא לָא פְּלִיגִי דְּשַׁרְיָא, כִּי פְּלִיגִי – בְּדִירוּקָּא כְּרֵסַהּ, רַבִּי אֱלִיעֶזֶר אָסַר וְרַבָּנַן שָׁרוּ, וְהִלְכְתָא כְּרַבִּי אֱלִיעֶזֶר.
Ameimar said: There are two kinds of white senunit. With regard to the senunit with a white belly, everyone agrees that it is permitted for consumption. They disagree when discussing the kind with a yellow belly. Rabbi Eliezer prohibits it, and the Rabbis permit it. And the halakha is in accordance with the opinion of Rabbi Eliezer.
מָר זוּטְרָא מַתְנֵי הָכִי: בְּדִירוּקָּא כְּרֵסַהּ, כּוּלֵּי עָלְמָא לָא פְּלִיגִי דַּאֲסִיר. כִּי פְּלִיגִי בִּדְחִיוָּרָא כְּרֵסַהּ, רַבִּי אֱלִיעֶזֶר אָסַר וְרַבָּנַן שָׁרוּ, וְהִלְכְתָא כְּרַבָּנַן דְּשָׁרוּ.
Mar Zutra teaches the statement of Ameimar in this manner: With regard to the senunit with a yellow belly, everyone agrees that it is prohibited. They disagree when discussing the kind with a white belly. Rabbi Eliezer deems it prohibited, and the Rabbis deem it permitted. And the halakha is in accordance with the opinion of the Rabbis, who deem it permitted.
בִּשְׁלָמָא לְמַאן דְּאָמַר בְּחִיוָּרָא כְּרֵסַהּ פְּלִיגִי – הַיְינוּ דְּקָתָנֵי ״זוֹ הִיא סְנוּנִית לְבָנָה״, אֶלָּא לְמַאן דְּאָמַר בְּדִירוּקָּא פְּלִיגִי, מַאי ״זוֹ הִיא סְנוּנִית לְבָנָה״? לְאַפּוֹקֵי דְּבָתֵּי דְּאוּכַּמְתִּי.
The Gemara asks: Granted, according to the one who says that they disagree with regard to the kind with a white belly, this explanation is consistent with that which Rav Yehuda teaches: This is the white senunit about which Rabbi Eliezer and the Rabbis disagreed. But according to the one who says that they disagree with regard to the kind with a yellow belly, what is the meaning of the phrase: This is the white senunit? The Gemara responds: The phrase: White senunit, is used only to exclude the house senunit, which is black.
אָמַר רַחֲבָה, אָמַר רַבִּי יְהוּדָה: תָּסִיל פָּסוּל מִשּׁוּם תּוֹרִין, וְכָשֵׁר מִשּׁוּם בְּנֵי יוֹנָה, דָּאצִיפִי וְתוֹרִין שֶׁל רְחָבָה כְּשֵׁרִין מִשּׁוּם תּוֹרִין, וּפְסוּלִין מִשּׁוּם בְּנֵי יוֹנָה. מֵתִיב רַב דָּנִיאֵל בַּר רַב קַטִּינָא: כָּל הָעוֹפוֹת
§ Raḥava says that Rabbi Yehuda says: A young tasil, which is similar to a dove, is unfit for sacrifice as a dove, which is fit only when mature, but it is fit for sacrifice as a pigeon, which is fit only when immature. In other words, the tasil is considered a type of pigeon, not a dove. A mature datzifi bird, and mature doves of Reḥava, are fit as doves, but are unfit as pigeons, since they are types of doves. Rav Daniel bar Rav Ketina raises an objection from a mishna (Para 9:3): All birds
פּוֹסְלִין בְּמֵי חַטָּאת חוּץ מִן הַיּוֹנָה מִפְּנֵי שֶׁמּוֹצֶצֶת, וְאִם אִיתָא לִיתְנֵי חוּץ מִיּוֹנָה וְתָסִיל! אָמַר רַבִּי זֵירָא: זֶה מוֹצֵץ וּמֵקִיא, וְזֶה מוֹצֵץ וְאֵינוֹ מֵקִיא.
disqualify the water of purification, i.e., water in which ashes of the red heifer have been placed, by drinking from it. The water that entered the bird’s mouth is disqualified, and some of it drips back into the container, disqualifying the rest. This applies to all birds except for the pigeon, because it sips the water from the container and none falls back in from its mouth. But if it is so that the tasil is a type of pigeon, let the mishna teach: Except for the pigeon and the tasil. Rabbi Zeira said: Although the tasil is a type of pigeon and sips the water as well, this, the tasil, sips the water and spits part of it back, and therefore disqualifies the water of purification, and that, the pigeon, sips but does not spit.
אָמַר רַב יְהוּדָה: הָנֵי כּוּפְשָׁנֵי צוּצְיָינֵי כְּשֵׁרִים לְגַבֵּי מִזְבֵּחַ, וְהֵן הֵן תּוֹרִין שֶׁל רְחָבָה. מֵיתִיבִי: ״אֵזוֹב״, וְלֹא אֵזוֹב יוֹן, וְלֹא אֵזוֹב כּוֹחֳלִי, וְלֹא אֵזוֹב רוֹמִי, וְלֹא מִדְבָּרִי, וְלֹא כׇּל אֵזוֹב שֶׁיֵּשׁ לוֹ שֵׁם לְוַוי.
Rav Yehuda says: The tzutzeyanei doves are fit for sacrifice on the altar, and they are the doves of Reḥava mentioned earlier. The Gemara raises an objection from a mishna (Nega’im 14:6): The Torah requires hyssop for the purification of a leper. It must be standard hyssop, and neither a hyssop of Greece, nor stibium hyssop, nor Roman hyssop, nor desert hyssop, nor any other kind of hyssop whose name is accompanied by a modifier. Likewise, tzutzeyanei doves should be unfit for sacrifice, because they have a modifier in their name.
אָמַר אַבָּיֵי: כֹּל שֶׁנִּשְׁתַּנָּה שְׁמוֹ קוֹדֶם מַתַּן תּוֹרָה, וְהִקְפִּידָה תּוֹרָה עָלָיו, יֵשׁ לוֹ שֵׁם לְוַוי – פָּסוּל. וְהָנֵי לֹא נִשְׁתַּנָּה שְׁמָן קוֹדֶם מַתַּן תּוֹרָה. רָבָא אָמַר: הָנֵי כּוּפְשָׁנֵי צוּצְיָינֵי, בְּאַתְרַיְיהוּ סְתָמָא קָרֵי לְהוּ.
Abaye said: Any item whose name was modified before the giving of the Torah, and concerning which the Torah was particular when naming it, is unfit if its name is accompanied by a modifier, since the language of the Torah was formulated to exclude it. But the name of these tzutzeyanei doves was not modified, i.e., the modifier tzutzeyanei was not applied to them, before the giving of the Torah. Even though it was applied to them later, they are still fit for sacrifice. Alternatively, Rava said: The tzutzeyanei doves are called simply doves in their place of habitation.
אָמַר רַב יְהוּדָה: הָנֵי כְּרָזֵי דְּבֵי חִילְפֵי שָׁרוּ, וּדְבֵי כְּרָבֵי אֲסִירִי. אָמַר רָבִינָא: וּמַלְקִינַן עֲלַיְיהוּ מִשּׁוּם שֶׁרֶץ הָעוֹף. וְאָמַר רַב יְהוּדָה: צְרָדָא – שְׁרֵי, בַּרְדָּא – אֲסִיר, וְסִימָנָיךְ ״בַּר מִינֵּיהּ״, מַרְדָּא – סְפֵקָא.
Similarly, Rav Yehuda says: These grasshoppers found among the shrubs are kosher and permitted for consumption. And those found among the cabbages are forbidden. Ravina said: And we flog those who eat them on their account, due to the prohibition: “And all winged swarming things are impure unto you” (Deuteronomy 14:19). And Rav Yehuda says: The bird called tzarda is permitted for consumption, and the barda is prohibited. And your mnemonic to remember which is which is this: Eat any bird except [bar] for it. As for the marda, it is uncertain whether it is kosher.
אָמַר רַב אַסִּי: שְׁמוֹנָה סְפֵיקוֹת הֵן: חוֹבָא, חוּגָא, סוּגָא, וְהַרְנוּגָא, תּוּשְׁלְמִי, וּמַרְדָּא, כּוֹחִילְנָא, וּבַר נַפָּחָא. מַאי סְפֵיקַיְיהוּ? עוֹפוֹת טְהוֹרִים קוּרְקְבָנָן נִקְלָף, וּטְמֵאִין אֵין קוּרְקְבָנָן נִקְלָף, וְהָנֵי קוּרְקְבָנָן נִקְלָף בְּסַכִּינָא.
Rav Asi says: There are eight uncertain cases: The ḥuva, ḥuga, suga, and harnuga, tushelemi, and marda, kuḥilna, and bar nappaḥa. The Gemara explains: What is their uncertainty? The gizzard of kosher birds can be peeled, as mentioned in the mishna, and the gizzard of non-kosher birds cannot be peeled, but the gizzard of these birds can be peeled only with a knife.
וְהָא הָהִיא בַּר אֲוָוזָא דַּהֲוָה בֵּי מָר שְׁמוּאֵל, דְּלָא הֲוָה קָא מִקְּלֵף קוּרְקְבָנֵיהּ, וְאוֹתְבֵיהּ בְּשִׁימְשָׁא, וְכֵיוָן דְּרָפֵי אִיקְּלֵיף! הָתָם, כִּי רָפֵי אִיקְּלֵיף בִּידָא. הָכָא, אַף עַל גַּב דְּרָפֵי, לָא מִקְּלֵיף אֶלָּא בְּסַכִּינָא.
The Gemara asks: But why should these not be kosher? Wasn’t there a certain duck in the house of Mar Shmuel whose gizzard could not be peeled, and they set the gizzard in the sun, and once it softened it could be peeled? The Gemara responds: There, when it softened it could be peeled by hand. Here, in these eight cases, even when it softened it could be peeled only with a knife.
אָמַר אַבָּיֵי: תַּרְנְגוֹלָא דְּאַגְמָא חַד מִשְּׁמוֹנָה סְפֵיקוֹת הוּא, וְהַיְינוּ מַרְדּוּ. אָמַר רַב פָּפָּא: תַּרְנְגוֹלָא דְּאַגְמָא אֲסִירָא, תַּרְנְגוֹלְתָּא דְּאַגְמָא שַׁרְיָא, וְסִימָנָיךְ – ״עַמּוֹנִי וְלֹא עַמּוֹנִית״. דְּרַשׁ מָרִימָר: תַּרְנְגוֹלְתָּא דְּאַגְמָא אֲסִירָא, חַזְיוּהָ דְּדָרְסָה וְאָכְלָה, וְהַיְינוּ גֵּירוּתָא.
Abaye says: The swamp rooster is one of the eight uncertain cases, and this is the mardu, i.e., the marda mentioned earlier. Rav Pappa says: The swamp rooster is forbidden, but the swamphen is permitted. And your mnemonic to remember this is the statement of the Sages with regard to the verse: “An Ammonite or a Moabite shall not enter into the assembly of the Lord” (Deuteronomy 23:4), that an Ammonite man is unfit to enter the assembly, but not an Ammonite woman. Mareimar taught: The swamphen is forbidden, because the Sages saw that it claws its prey and eats it. And this is the giruta, a non-kosher bird (see 109b).
אָמַר רַב: שַׁבּוּר אַנַדַּרְפַּטָּא – שְׁרֵי, פֵּירוּז אַנַדַּרְפַּטָּא – אֲסִיר, וְסִימָנָיךְ – פֵּירוּז רַשִּׁיעָא. אָמַר רַב הוּנָא: בּוּנְיָא – שְׁרֵי, פַּרְוָא – אֲסִיר, וְסִימָנָיךְ – פַּרְוָאָה אַמְגּוּשָׁא.
Rav says: The bird called the shavor anderafta is permitted, but the piruz anderafta is forbidden. And your mnemonic to remember this is the known personality Piruz the Evil. Rav Huna says: The bird called the bunya is permitted. The parva is forbidden. And your mnemonic to remember this is the known personality Parva’a the Sorcerer.
אָמַר רַב פָּפָּא: מַרְדּוּ זָגֵיד וְאָכֵיל – שְׁרֵי, סָגֵיד וְאָכֵיל – אֲסִיר, וְסִימָנָיךְ ״לֹא תִשְׁתַּחֲוֶה לְאֵל אַחֵר״. אָמַר שְׁמוּאֵל: שָׁתְיָא חַמְרָא – אֲסִירָא, וְסִימָנָיךְ ״שְׁתוּיֵי יַיִן פְּסוּלִין לַעֲבוֹדָה״. וְאָמַר שְׁמוּאֵל: מָזְגָא חַמְרָא – אֲסִירָא,
Rav Pappa says: The bird known as the reclining and eating mardu is permitted, while the bowing and eating mardu is forbidden. And your mnemonic to remember this is the verse: “You shall bow down to no other god” (Exodus 34:14). Shmuel says: The bird called the wine drinker is forbidden. And your mnemonic to remember this is the halakha: Those who drank wine are unfit for service in the Temple. And Shmuel says: The bird called the wine pourer is forbidden.
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Dover Heights, Australia
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I have joined the community of daf yomi learners at the start of this cycle. I have studied in different ways – by reading the page, translating the page, attending a local shiur and listening to Rabbanit Farber’s podcasts, depending on circumstances and where I was at the time. The reactions have been positive throughout – with no exception!
Guildford, United Kingdom
Bronx, United States
I began daf yomi in January 2020 with Brachot. I had made aliya 6 months before, and one of my post-aliya goals was to complete a full cycle. As a life-long Tanach teacher, I wanted to swim from one side of the Yam shel Torah to the other. Daf yomi was also my sanity through COVID. It was the way to marking the progression of time, and feel that I could grow and accomplish while time stopped.
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I never thought I’d be able to do Daf Yomi till I saw the video of Hadran’s Siyum HaShas. Now, 2 years later, I’m about to participate in Siyum Seder Mo’ed with my Hadran community. It has been an incredible privilege to learn with Rabbanit Michelle and to get to know so many caring, talented and knowledgeable women. I look forward with great anticipation and excitement to learning Seder Nashim.
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Riverdale, NY, United States
I started learning at the beginning of the cycle after a friend persuaded me that it would be right up my alley. I was lucky enough to learn at Rabbanit Michelle’s house before it started on zoom and it was quickly part of my daily routine. I find it so important to see for myself where halachot were derived, where stories were told and to get more insight into how the Rabbis interacted.
Ra’anana, Israel
I started learning after the siyum hashas for women and my daily learning has been a constant over the last two years. It grounded me during the chaos of Corona while providing me with a community of fellow learners. The Daf can be challenging but it’s filled with life’s lessons, struggles and hope for a better world. It’s not about the destination but rather about the journey. Thank you Hadran!
אפרת, Israel
I began to learn this cycle of Daf Yomi after my husband passed away 2 1/2 years ago. It seemed a good way to connect to him. Even though I don’t know whether he would have encouraged women learning Gemara, it would have opened wonderful conversations. It also gives me more depth for understanding my frum children and grandchildren. Thank you Hadran and Rabbanit Michelle Farber!!
Tzur Hadassah, Israel
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San Diego, United States
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Bet Shemesh, Israel
Inspired by Hadran’s first Siyum ha Shas L’Nashim two years ago, I began daf yomi right after for the next cycle. As to this extraordinary journey together with Hadran..as TS Eliot wrote “We must not cease from exploration and the end of all our exploring will be to arrive where we began and to know the place for the first time.
Jerusalem, Israel
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NJ, United States
I started learning at the start of this cycle, and quickly fell in love. It has become such an important part of my day, enriching every part of my life.
Toronto, Canada
It has been a pleasure keeping pace with this wonderful and scholarly group of women.
Beit Shemesh, Israel
After experiences over the years of asking to join gemara shiurim for men and either being refused by the maggid shiur or being the only women there, sometimes behind a mechitza, I found out about Hadran sometime during the tail end of Masechet Shabbat, I think. Life has been much better since then.
London, United Kingdom
I started learning at the beginning of the cycle after a friend persuaded me that it would be right up my alley. I was lucky enough to learn at Rabbanit Michelle’s house before it started on zoom and it was quickly part of my daily routine. I find it so important to see for myself where halachot were derived, where stories were told and to get more insight into how the Rabbis interacted.
Ra’anana, Israel
3 years ago, I joined Rabbanit Michelle to organize the unprecedented Siyum HaShas event in Jerusalem for thousands of women. The whole experience was so inspiring that I decided then to start learning the daf and see how I would go…. and I’m still at it. I often listen to the Daf on my bike in mornings, surrounded by both the external & the internal beauty of Eretz Yisrael & Am Yisrael!
Raanana, Israel
Chullin 62
הָיָה בָּקִי בָּהֶן וּבִשְׁמוֹתֵיהֶן – עוֹף הַבָּא בְּסִימָן אֶחָד טָהוֹר, לֹא הָיָה בָּקִי בָּהֶן וּבִשְׁמוֹתֵיהֶן – בְּסִימָן אֶחָד טָמֵא, בִּשְׁנֵי סִימָנִין טָהוֹר, וְהוּא שֶׁיַּכִּיר עוֹרֵב.
If one is familiar with the non-kosher birds and their names, any bird that comes before him with only one sign is kosher, since he can be sure that it is not the peres or ozniyya, which have only one sign. If he is not familiar with them and their names, any bird that he finds with one sign is non-kosher, since it may be the peres or ozniyya. But if he finds a bird with exactly two signs, it is kosher, provided that he can recognize a crow, since the crow is the only non-kosher bird with exactly two signs.
עוֹרֵב וְתוּ לָא? וְהָתַנְיָא: ״עוֹרֵב״ – זֶה עוֹרֵב, ״לְמִינוֹ״ – רַבִּי אֱלִיעֶזֶר אוֹמֵר: לְהָבִיא אֶת הַזַּרְזִיר. אָמְרוּ לוֹ לְרַבִּי אֱלִיעֶזֶר: וַהֲלֹא אַנְשֵׁי כְּפַר תְּמַרְתָּא שֶׁבִּיהוּדָה הָיוּ אוֹכְלִים אוֹתָן מִפְּנֵי שֶׁיֵּשׁ לָהֶן זֶפֶק! אָמַר לָהֶם: אַף הֵן עֲתִידִין לִיתֵּן אֶת הַדִּין.
The Gemara asks: Must he recognize only the crow and nothing more? But isn’t it taught in a baraita: The verse states: “Every orev after its kinds” (Leviticus 11:15). With regard to the orev, this is the well-known crow; as for the phrase “after its kinds,” Rabbi Eliezer says: It is written to include the zarzir, another type of crow, to teach that it is non-kosher. The Sages said to Rabbi Eliezer: But wouldn’t the people of Kefar Temarta in Judea eat the zarzir, because it has a crop? Rabbi Eliezer said to them: They too will be judged in the future for their transgression.
דָּבָר אַחֵר: ״לְמִינֵהוּ״ לְהָבִיא סְנוּנִית לְבָנָה, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. אָמְרוּ לוֹ: וַהֲלֹא אַנְשֵׁי גָּלִיל הָעֶלְיוֹן אוֹכְלִים אוֹתוֹ, מִפְּנֵי שֶׁקֻּרְקְבָנוֹ נִקְלָף! אָמַר לָהֶם: אַף הֵן עֲתִידִין לִיתֵּן אֶת הַדִּין. אֶלָּא עוֹרֵב וְכׇל מִין עוֹרֵב.
Alternatively, the phrase “after its kinds” is written to include the white senunit and teach that it is non-kosher; this is the statement of Rabbi Eliezer. The Rabbis said to him: But don’t the people of the upper Galilee eat it, because its gizzard can be peeled? Rabbi Eliezer said to them: They too will be judged in the future for their transgression. In any event, the baraita indicates that other non-kosher birds exist that have two signs, like the crow. The Gemara responds: Rather, Rav Naḥman must have meant that one must be able to recognize the well-known crow and all other species of crow.
אָמַר אַמֵּימָר: הִלְכְתָא, עוֹף הַבָּא בְּסִימָן אֶחָד – טָהוֹר, וְהוּא דְּלָא דָּרֵיס. אֲמַר לֵיהּ רַב אָשֵׁי לְאַמֵּימָר: הָא דְּרַב נַחְמָן מַאי? אֲמַר לֵיהּ: לָא שְׁמִיעַ לִי, כְּלוֹמַר לָא סְבִירָא לִי. מַאי אִיכָּא? מִשּׁוּם פֶּרֶס וְעׇזְנִיָּה? לֵיתַנְהוּ בַּיִּשּׁוּב.
Ameimar said: The halakha is: Any bird that comes before a person with one sign is kosher, provided that it does not claw its food. Rav Ashi said to Ameimar: What about that which Rav Naḥman said, that if one finds a bird with exactly one sign, he may eat it only if he can identify all the non-kosher birds in the Torah, to be sure that it is not one of them? Ameimar said to him: I did not hear this statement; that is to say: I do not hold accordingly. What concern is there? Is one concerned because of the peres and ozniyya, which have only one sign? They are not found in settled areas, and one need not be concerned about them.
אָמַר רַב יְהוּדָה: עוֹף הַמְסָרֵט – כָּשֵׁר לְטׇהֳרַת מְצוֹרָע, וְזוֹ הִיא סְנוּנִית לְבָנָה שֶׁנֶּחְלְקוּ בָּהּ רַבִּי אֱלִיעֶזֶר וַחֲכָמִים.
§ Rav Yehuda says: The bird known as the scratching bird is fit for use in the purification of a leper, i.e., it is kosher. Only kosher birds are fit for this rite, as the verse states: “Then shall the priest command to take for him that is to be purified two living pure birds” (Leviticus 14:4). And this is the white senunit about which Rabbi Eliezer and the Rabbis disagreed in the baraita.
אָמַר אַמֵּימָר: בְּחִיוָּרָא כְּרֵסַהּ – כּוּלֵּי עָלְמָא לָא פְּלִיגִי דְּשַׁרְיָא, כִּי פְּלִיגִי – בְּדִירוּקָּא כְּרֵסַהּ, רַבִּי אֱלִיעֶזֶר אָסַר וְרַבָּנַן שָׁרוּ, וְהִלְכְתָא כְּרַבִּי אֱלִיעֶזֶר.
Ameimar said: There are two kinds of white senunit. With regard to the senunit with a white belly, everyone agrees that it is permitted for consumption. They disagree when discussing the kind with a yellow belly. Rabbi Eliezer prohibits it, and the Rabbis permit it. And the halakha is in accordance with the opinion of Rabbi Eliezer.
מָר זוּטְרָא מַתְנֵי הָכִי: בְּדִירוּקָּא כְּרֵסַהּ, כּוּלֵּי עָלְמָא לָא פְּלִיגִי דַּאֲסִיר. כִּי פְּלִיגִי בִּדְחִיוָּרָא כְּרֵסַהּ, רַבִּי אֱלִיעֶזֶר אָסַר וְרַבָּנַן שָׁרוּ, וְהִלְכְתָא כְּרַבָּנַן דְּשָׁרוּ.
Mar Zutra teaches the statement of Ameimar in this manner: With regard to the senunit with a yellow belly, everyone agrees that it is prohibited. They disagree when discussing the kind with a white belly. Rabbi Eliezer deems it prohibited, and the Rabbis deem it permitted. And the halakha is in accordance with the opinion of the Rabbis, who deem it permitted.
בִּשְׁלָמָא לְמַאן דְּאָמַר בְּחִיוָּרָא כְּרֵסַהּ פְּלִיגִי – הַיְינוּ דְּקָתָנֵי ״זוֹ הִיא סְנוּנִית לְבָנָה״, אֶלָּא לְמַאן דְּאָמַר בְּדִירוּקָּא פְּלִיגִי, מַאי ״זוֹ הִיא סְנוּנִית לְבָנָה״? לְאַפּוֹקֵי דְּבָתֵּי דְּאוּכַּמְתִּי.
The Gemara asks: Granted, according to the one who says that they disagree with regard to the kind with a white belly, this explanation is consistent with that which Rav Yehuda teaches: This is the white senunit about which Rabbi Eliezer and the Rabbis disagreed. But according to the one who says that they disagree with regard to the kind with a yellow belly, what is the meaning of the phrase: This is the white senunit? The Gemara responds: The phrase: White senunit, is used only to exclude the house senunit, which is black.
אָמַר רַחֲבָה, אָמַר רַבִּי יְהוּדָה: תָּסִיל פָּסוּל מִשּׁוּם תּוֹרִין, וְכָשֵׁר מִשּׁוּם בְּנֵי יוֹנָה, דָּאצִיפִי וְתוֹרִין שֶׁל רְחָבָה כְּשֵׁרִין מִשּׁוּם תּוֹרִין, וּפְסוּלִין מִשּׁוּם בְּנֵי יוֹנָה. מֵתִיב רַב דָּנִיאֵל בַּר רַב קַטִּינָא: כָּל הָעוֹפוֹת
§ Raḥava says that Rabbi Yehuda says: A young tasil, which is similar to a dove, is unfit for sacrifice as a dove, which is fit only when mature, but it is fit for sacrifice as a pigeon, which is fit only when immature. In other words, the tasil is considered a type of pigeon, not a dove. A mature datzifi bird, and mature doves of Reḥava, are fit as doves, but are unfit as pigeons, since they are types of doves. Rav Daniel bar Rav Ketina raises an objection from a mishna (Para 9:3): All birds
פּוֹסְלִין בְּמֵי חַטָּאת חוּץ מִן הַיּוֹנָה מִפְּנֵי שֶׁמּוֹצֶצֶת, וְאִם אִיתָא לִיתְנֵי חוּץ מִיּוֹנָה וְתָסִיל! אָמַר רַבִּי זֵירָא: זֶה מוֹצֵץ וּמֵקִיא, וְזֶה מוֹצֵץ וְאֵינוֹ מֵקִיא.
disqualify the water of purification, i.e., water in which ashes of the red heifer have been placed, by drinking from it. The water that entered the bird’s mouth is disqualified, and some of it drips back into the container, disqualifying the rest. This applies to all birds except for the pigeon, because it sips the water from the container and none falls back in from its mouth. But if it is so that the tasil is a type of pigeon, let the mishna teach: Except for the pigeon and the tasil. Rabbi Zeira said: Although the tasil is a type of pigeon and sips the water as well, this, the tasil, sips the water and spits part of it back, and therefore disqualifies the water of purification, and that, the pigeon, sips but does not spit.
אָמַר רַב יְהוּדָה: הָנֵי כּוּפְשָׁנֵי צוּצְיָינֵי כְּשֵׁרִים לְגַבֵּי מִזְבֵּחַ, וְהֵן הֵן תּוֹרִין שֶׁל רְחָבָה. מֵיתִיבִי: ״אֵזוֹב״, וְלֹא אֵזוֹב יוֹן, וְלֹא אֵזוֹב כּוֹחֳלִי, וְלֹא אֵזוֹב רוֹמִי, וְלֹא מִדְבָּרִי, וְלֹא כׇּל אֵזוֹב שֶׁיֵּשׁ לוֹ שֵׁם לְוַוי.
Rav Yehuda says: The tzutzeyanei doves are fit for sacrifice on the altar, and they are the doves of Reḥava mentioned earlier. The Gemara raises an objection from a mishna (Nega’im 14:6): The Torah requires hyssop for the purification of a leper. It must be standard hyssop, and neither a hyssop of Greece, nor stibium hyssop, nor Roman hyssop, nor desert hyssop, nor any other kind of hyssop whose name is accompanied by a modifier. Likewise, tzutzeyanei doves should be unfit for sacrifice, because they have a modifier in their name.
אָמַר אַבָּיֵי: כֹּל שֶׁנִּשְׁתַּנָּה שְׁמוֹ קוֹדֶם מַתַּן תּוֹרָה, וְהִקְפִּידָה תּוֹרָה עָלָיו, יֵשׁ לוֹ שֵׁם לְוַוי – פָּסוּל. וְהָנֵי לֹא נִשְׁתַּנָּה שְׁמָן קוֹדֶם מַתַּן תּוֹרָה. רָבָא אָמַר: הָנֵי כּוּפְשָׁנֵי צוּצְיָינֵי, בְּאַתְרַיְיהוּ סְתָמָא קָרֵי לְהוּ.
Abaye said: Any item whose name was modified before the giving of the Torah, and concerning which the Torah was particular when naming it, is unfit if its name is accompanied by a modifier, since the language of the Torah was formulated to exclude it. But the name of these tzutzeyanei doves was not modified, i.e., the modifier tzutzeyanei was not applied to them, before the giving of the Torah. Even though it was applied to them later, they are still fit for sacrifice. Alternatively, Rava said: The tzutzeyanei doves are called simply doves in their place of habitation.
אָמַר רַב יְהוּדָה: הָנֵי כְּרָזֵי דְּבֵי חִילְפֵי שָׁרוּ, וּדְבֵי כְּרָבֵי אֲסִירִי. אָמַר רָבִינָא: וּמַלְקִינַן עֲלַיְיהוּ מִשּׁוּם שֶׁרֶץ הָעוֹף. וְאָמַר רַב יְהוּדָה: צְרָדָא – שְׁרֵי, בַּרְדָּא – אֲסִיר, וְסִימָנָיךְ ״בַּר מִינֵּיהּ״, מַרְדָּא – סְפֵקָא.
Similarly, Rav Yehuda says: These grasshoppers found among the shrubs are kosher and permitted for consumption. And those found among the cabbages are forbidden. Ravina said: And we flog those who eat them on their account, due to the prohibition: “And all winged swarming things are impure unto you” (Deuteronomy 14:19). And Rav Yehuda says: The bird called tzarda is permitted for consumption, and the barda is prohibited. And your mnemonic to remember which is which is this: Eat any bird except [bar] for it. As for the marda, it is uncertain whether it is kosher.
אָמַר רַב אַסִּי: שְׁמוֹנָה סְפֵיקוֹת הֵן: חוֹבָא, חוּגָא, סוּגָא, וְהַרְנוּגָא, תּוּשְׁלְמִי, וּמַרְדָּא, כּוֹחִילְנָא, וּבַר נַפָּחָא. מַאי סְפֵיקַיְיהוּ? עוֹפוֹת טְהוֹרִים קוּרְקְבָנָן נִקְלָף, וּטְמֵאִין אֵין קוּרְקְבָנָן נִקְלָף, וְהָנֵי קוּרְקְבָנָן נִקְלָף בְּסַכִּינָא.
Rav Asi says: There are eight uncertain cases: The ḥuva, ḥuga, suga, and harnuga, tushelemi, and marda, kuḥilna, and bar nappaḥa. The Gemara explains: What is their uncertainty? The gizzard of kosher birds can be peeled, as mentioned in the mishna, and the gizzard of non-kosher birds cannot be peeled, but the gizzard of these birds can be peeled only with a knife.
וְהָא הָהִיא בַּר אֲוָוזָא דַּהֲוָה בֵּי מָר שְׁמוּאֵל, דְּלָא הֲוָה קָא מִקְּלֵף קוּרְקְבָנֵיהּ, וְאוֹתְבֵיהּ בְּשִׁימְשָׁא, וְכֵיוָן דְּרָפֵי אִיקְּלֵיף! הָתָם, כִּי רָפֵי אִיקְּלֵיף בִּידָא. הָכָא, אַף עַל גַּב דְּרָפֵי, לָא מִקְּלֵיף אֶלָּא בְּסַכִּינָא.
The Gemara asks: But why should these not be kosher? Wasn’t there a certain duck in the house of Mar Shmuel whose gizzard could not be peeled, and they set the gizzard in the sun, and once it softened it could be peeled? The Gemara responds: There, when it softened it could be peeled by hand. Here, in these eight cases, even when it softened it could be peeled only with a knife.
אָמַר אַבָּיֵי: תַּרְנְגוֹלָא דְּאַגְמָא חַד מִשְּׁמוֹנָה סְפֵיקוֹת הוּא, וְהַיְינוּ מַרְדּוּ. אָמַר רַב פָּפָּא: תַּרְנְגוֹלָא דְּאַגְמָא אֲסִירָא, תַּרְנְגוֹלְתָּא דְּאַגְמָא שַׁרְיָא, וְסִימָנָיךְ – ״עַמּוֹנִי וְלֹא עַמּוֹנִית״. דְּרַשׁ מָרִימָר: תַּרְנְגוֹלְתָּא דְּאַגְמָא אֲסִירָא, חַזְיוּהָ דְּדָרְסָה וְאָכְלָה, וְהַיְינוּ גֵּירוּתָא.
Abaye says: The swamp rooster is one of the eight uncertain cases, and this is the mardu, i.e., the marda mentioned earlier. Rav Pappa says: The swamp rooster is forbidden, but the swamphen is permitted. And your mnemonic to remember this is the statement of the Sages with regard to the verse: “An Ammonite or a Moabite shall not enter into the assembly of the Lord” (Deuteronomy 23:4), that an Ammonite man is unfit to enter the assembly, but not an Ammonite woman. Mareimar taught: The swamphen is forbidden, because the Sages saw that it claws its prey and eats it. And this is the giruta, a non-kosher bird (see 109b).
אָמַר רַב: שַׁבּוּר אַנַדַּרְפַּטָּא – שְׁרֵי, פֵּירוּז אַנַדַּרְפַּטָּא – אֲסִיר, וְסִימָנָיךְ – פֵּירוּז רַשִּׁיעָא. אָמַר רַב הוּנָא: בּוּנְיָא – שְׁרֵי, פַּרְוָא – אֲסִיר, וְסִימָנָיךְ – פַּרְוָאָה אַמְגּוּשָׁא.
Rav says: The bird called the shavor anderafta is permitted, but the piruz anderafta is forbidden. And your mnemonic to remember this is the known personality Piruz the Evil. Rav Huna says: The bird called the bunya is permitted. The parva is forbidden. And your mnemonic to remember this is the known personality Parva’a the Sorcerer.
אָמַר רַב פָּפָּא: מַרְדּוּ זָגֵיד וְאָכֵיל – שְׁרֵי, סָגֵיד וְאָכֵיל – אֲסִיר, וְסִימָנָיךְ ״לֹא תִשְׁתַּחֲוֶה לְאֵל אַחֵר״. אָמַר שְׁמוּאֵל: שָׁתְיָא חַמְרָא – אֲסִירָא, וְסִימָנָיךְ ״שְׁתוּיֵי יַיִן פְּסוּלִין לַעֲבוֹדָה״. וְאָמַר שְׁמוּאֵל: מָזְגָא חַמְרָא – אֲסִירָא,
Rav Pappa says: The bird known as the reclining and eating mardu is permitted, while the bowing and eating mardu is forbidden. And your mnemonic to remember this is the verse: “You shall bow down to no other god” (Exodus 34:14). Shmuel says: The bird called the wine drinker is forbidden. And your mnemonic to remember this is the halakha: Those who drank wine are unfit for service in the Temple. And Shmuel says: The bird called the wine pourer is forbidden.
