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Today's Daf Yomi

January 28, 2019 | 讻状讘 讘砖讘讟 转砖注状讟

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

Chullin 62

More discussions regarding which birds are kosher and which are not.


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讛讬讛 讘拽讬 讘讛谉 讜讘砖诪讜转讬讛谉 注讜祝 讛讘讗 讘住讬诪谉 讗讞讚 讟讛讜专 诇讗 讛讬讛 讘拽讬 讘讛谉 讜讘砖诪讜转讬讛谉 讘住讬诪谉 讗讞讚 讟诪讗 讘砖谞讬 住讬诪谞讬谉 讟讛讜专 讜讛讜讗 砖讬讻讬专 注讜专讘

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.

注讜专讘 讜转讜 诇讗 讜讛转谞讬讗 注专讘 讝讛 注讜专讘 诇诪讬谞讜 专讘讬 讗诇讬注讝专 讗讜诪专 诇讛讘讬讗 讗转 讛讝专讝讬专 讗诪专讜 诇讜 诇专讘讬 讗诇讬注讝专 讜讛诇讗 讗谞砖讬 讻驻专 转诪专转讗 砖讘讬讛讜讚讛 讛讬讜 讗讜讻诇讬诐 讗讜转谉 诪驻谞讬 砖讬砖 诇讛谉 讝驻拽 讗诪专 诇讛诐 讗祝 讛谉 注转讬讚讬谉 诇讬转谉 讗转 讛讚讬谉

The Gemara asks: Must he recognize only the crow and nothing more? But isn鈥檛 it taught in a baraita: The verse states: 鈥淓very orev after its kinds鈥 (Leviticus 11:15). With regard to the orev, this is the well-known crow; as for the phrase 鈥渁fter its kinds,鈥 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鈥檛 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.

讚讘专 讗讞专 诇诪讬谞讛讜 诇讛讘讬讗 住谞讜谞讬转 诇讘谞讛 讚讘专讬 专讘讬 讗诇讬注讝专 讗诪专讜 诇讜 讜讛诇讗 讗谞砖讬 讙诇讬诇 讛注诇讬讜谉 讗讜讻诇讬诐 讗讜转讜 诪驻谞讬 砖拽专拽讘谞讜 谞拽诇祝 讗诪专 诇讛诐 讗祝 讛谉 注转讬讚讬谉 诇讬转谉 讗转 讛讚讬谉 讗诇讗 注讜专讘 讜讻诇 诪讬谉 注讜专讘

Alternatively, the phrase 鈥渁fter its kinds鈥 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鈥檛 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 Na岣an must have meant that one must be able to recognize the well-known crow and all other species of crow.

讗诪专 讗诪讬诪专 讛诇讻转讗 注讜祝 讛讘讗 讘住讬诪谉 讗讞讚 讟讛讜专 讜讛讜讗 讚诇讗 讚专讬住 讗诪专 诇讬讛 专讘 讗砖讬 诇讗诪讬诪专 讛讗 讚专讘 谞讞诪谉 诪讗讬 讗诪专 诇讬讛 诇讗 砖诪讬注 诇讬 讻诇讜诪专 诇讗 住讘讬专讗 诇讬 诪讗讬 讗讬讻讗 诪砖讜诐 驻专住 讜注讝谞讬讛 诇讬转谞讛讜 讘讬砖讜讘

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 Na岣an 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.

讗诪专 专讘 讬讛讜讚讛 注讜祝 讛诪住专讟 讻砖专 诇讟讛专转 诪爪讜专注 讜讝讜 讛讬讗 住谞讜谞讬转 诇讘谞讛 砖谞讞诇拽讜 讘讛 专讘讬 讗诇讬注讝专 讜讞讻诪讬诐

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: 鈥淭hen shall the priest command to take for him that is to be purified two living pure birds鈥 (Leviticus 14:4). And this is the white senunit about which Rabbi Eliezer and the Rabbis disagreed in the baraita.

讗诪专 讗诪讬诪专 讘讞讬讜专讗 讻专住讛 讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚砖专讬讗 讻讬 驻诇讬讙讬 讘讚讬专讜拽讗 讻专住讛 专讘讬 讗诇讬注讝专 讗住专 讜专讘谞谉 砖专讜 讜讛诇讻转讗 讻专讘讬 讗诇讬注讝专

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.

诪专 讝讜讟专讗 诪转谞讬 讛讻讬 讘讚讬专讜拽讗 讻专住讛 讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚讗住讬专 讻讬 驻诇讬讙讬 讘讚讞讬讜专讗 讻专住讛 专讘讬 讗诇讬注讝专 讗住专 讜专讘谞谉 砖专讜 讜讛诇讻转讗 讻专讘谞谉 讚砖专讜

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.

讘砖诇诪讗 诇诪讗谉 讚讗诪专 讘讞讬讜专讗 讻专住讛 驻诇讬讙讬 讛讬讬谞讜 讚拽转谞讬 讝讜 讛讬讗 住谞讜谞讬转 诇讘谞讛 讗诇讗 诇诪讗谉 讚讗诪专 讘讚讬专讜拽讗 驻诇讬讙讬 诪讗讬 讝讜 讛讬讗 住谞讜谞讬转 诇讘谞讛 诇讗驻讜拽讬 讚讘转讬 讚讗讜讻诪转讬

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.

讗诪专 专讞讘讛 讗诪专 专讘讬 讬讛讜讚讛 转住讬诇 驻住讜诇 诪砖讜诐 转讜专讬谉 讜讻砖专 诪砖讜诐 讘谞讬 讬讜谞讛 讚讗爪讬驻讬 讜转讜专讬谉 砖诇 专讞讘讛 讻砖专讬谉 诪砖讜诐 转讜专讬谉 讜驻住讜诇讬谉 诪砖讜诐 讘谞讬 讬讜谞讛 诪转讬讘 专讘 讚谞讬讗诇 讘专 专讘 拽讟讬谞讗 讻诇 讛注讜驻讜转

Ra岣va 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 Re岣va, 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

驻讜住诇讬谉 讘诪讬 讞讟讗转 讞讜抓 诪谉 讛讬讜谞讛 诪驻谞讬 砖诪讜爪爪转 讜讗诐 讗讬转讗 诇讬转谞讬 讞讜抓 诪讬讜谞讛 讜转住讬诇 讗诪专 专讘讬 讝讬专讗 讝讛 诪讜爪抓 讜诪拽讬讗 讜讝讛 诪讜爪抓 讜讗讬谞讜 诪拽讬讗

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鈥檚 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.

讗诪专 专讘 讬讛讜讚讛 讛谞讬 讻讜驻砖谞讬 爪讜爪讬讬谞讬 讻砖专讬诐 诇讙讘讬 诪讝讘讞 讜讛谉 讛谉 转讜专讬谉 砖诇 专讞讘讛 诪讬转讬讘讬 讗讝讜讘 讜诇讗 讗讝讜讘 讬讜谉 讜诇讗 讗讝讜讘 讻讜讞诇讬 讜诇讗 讗讝讜讘 专讜诪讬 讜诇讗 诪讚讘专讬 讜诇讗 讻诇 讗讝讜讘 砖讬砖 诇讜 砖诐 诇讜讜讬

Rav Yehuda says: The tzutzeyanei doves are fit for sacrifice on the altar, and they are the doves of Re岣va mentioned earlier. The Gemara raises an objection from a mishna (Nega鈥檌m 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.

讗诪专 讗讘讬讬 讻诇 砖谞砖转谞讛 砖诪讜 拽讜讚诐 诪转谉 转讜专讛 讜讛拽驻讬讚讛 转讜专讛 注诇讬讜 讬砖 诇讜 砖诐 诇讜讜讬 驻住讜诇 讜讛谞讬 诇讗 谞砖转谞讜 砖诪谉 拽讜讚诐 诪转谉 转讜专讛 专讘讗 讗诪专 讛谞讬 讻讜驻砖谞讬 爪讜爪讬讬谞讬 讘讗转专讬讬讛讜 住转诪讗 拽专讬 诇讛讜

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.

讗诪专 专讘 讬讛讜讚讛 讛谞讬 讻专讝讬 讚讘讬 讞讬诇驻讬 砖专讜 讜讚讘讬 讻专讘讬 讗住讬专讬 讗诪专 专讘讬谞讗 讜诪诇拽讬谞谉 注诇讬讬讛讜 诪砖讜诐 砖专抓 讛注讜祝 讜讗诪专 专讘 讬讛讜讚讛 爪专讚讗 砖专讬 讘专讚讗 讗住讬专 讜住讬诪谞讬讱 讘专 诪讬谞讬讛 诪专讚讗 住驻拽讗

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: 鈥淎nd all winged swarming things are impure unto you鈥 (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.

讗诪专 专讘 讗住讬 砖诪讜谞讛 住驻讬拽讜转 讛谉 讞讜讘讗 讞讜讙讗 住讜讙讗 讜讛专谞讜讙讗 转讜砖诇诪讬 讜诪专讚讗 讻讜讞讬诇谞讗 讜讘专 谞驻讞讗 诪讗讬 住驻讬拽讬讬讛讜 注讜驻讜转 讟讛讜专讬诐 拽讜专拽讘谞谉 谞拽诇祝 讜讟诪讗讬谉 讗讬谉 拽讜专拽讘谞谉 谞拽诇祝 讜讛谞讬 拽讜专拽讘谞谉 谞拽诇祝 讘住讻讬谞讗

Rav Asi says: There are eight uncertain cases: The 岣va, 岣ga, suga, and harnuga, tushelemi, and marda, ku岣lna, and bar nappa岣. 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.

讜讛讗 讛讛讬讗 讘专 讗讜讜讝讗 讚讛讜讛 讘讬 诪专 砖诪讜讗诇 讚诇讗 讛讜讛 拽讗 诪拽诇祝 拽讜专拽讘谞讬讛 讜讗讜转讘讬讛 讘砖讬诪砖讗 讜讻讬讜谉 讚专驻讬 讗讬拽诇讬祝 讛转诐 讻讬 专驻讬 讗讬拽诇讬祝 讘讬讚讗 讛讻讗 讗祝 注诇 讙讘 讚专驻讬 诇讗 诪拽诇讬祝 讗诇讗 讘住讻讬谞讗

The Gemara asks: But why should these not be kosher? Wasn鈥檛 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.

讗诪专 讗讘讬讬 转专谞讙讜诇讗 讚讗讙诪讗 讞讚 诪砖诪讜谞讛 住驻讬拽讜转 讛讜讗 讜讛讬讬谞讜 诪专讚讜 讗诪专 专讘 驻驻讗 转专谞讙讜诇讗 讚讗讙诪讗 讗住讬专讗 转专谞讙讜诇转讗 讚讗讙诪讗 砖专讬讗 讜住讬诪谞讬讱 注诪讜谞讬 讜诇讗 注诪讜谞讬转 讚专砖 诪专讬诪专 转专谞讙讜诇转讗 讚讗讙诪讗 讗住讬专讗 讞讝讬讜讛 讚讚专住讛 讜讗讻诇讛 讜讛讬讬谞讜 讙讬专讜转讗

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: 鈥淎n Ammonite or a Moabite shall not enter into the assembly of the Lord鈥 (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).

讗诪专 专讘 砖讘讜专 讗谞讚专驻讟讗 砖专讬 驻讬专讜讝 讗谞讚专驻讟讗 讗住讜专 讜住讬诪谞讬讱 驻讬专讜讝 专砖讬注讗 讗诪专 专讘 讛讜谞讗 讘讜谞讬讗 砖专讬 驻专讜讗 讗住讬专 讜住讬诪谞讬讱 驻专讜讗讛 讗诪讙讜砖讗

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鈥檃 the Sorcerer.

讗诪专 专讘 驻驻讗 诪专讚讜 讝讙讬讚 讜讗讻讬诇 砖专讬 住讙讬讚 讜讗讻讬诇 讗住讜专 讜住讬诪谞讬讱 诇讗 转砖转讞讜讛 诇讗诇 讗讞专 讗诪专 砖诪讜讗诇 砖转讬讗 讞诪专讗 讗住讬专讗 讜住讬诪谞讬讱 砖转讜讬讬 讬讬谉 驻住讜诇讬谉 诇注讘讜讚讛 讜讗诪专 砖诪讜讗诇 诪讝讙讗 讞诪专讗 讗住讬专讗

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: 鈥淵ou shall bow down to no other god鈥 (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.

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

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Chullin 62

The William Davidson Talmud | Powered by Sefaria

Chullin 62

讛讬讛 讘拽讬 讘讛谉 讜讘砖诪讜转讬讛谉 注讜祝 讛讘讗 讘住讬诪谉 讗讞讚 讟讛讜专 诇讗 讛讬讛 讘拽讬 讘讛谉 讜讘砖诪讜转讬讛谉 讘住讬诪谉 讗讞讚 讟诪讗 讘砖谞讬 住讬诪谞讬谉 讟讛讜专 讜讛讜讗 砖讬讻讬专 注讜专讘

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.

注讜专讘 讜转讜 诇讗 讜讛转谞讬讗 注专讘 讝讛 注讜专讘 诇诪讬谞讜 专讘讬 讗诇讬注讝专 讗讜诪专 诇讛讘讬讗 讗转 讛讝专讝讬专 讗诪专讜 诇讜 诇专讘讬 讗诇讬注讝专 讜讛诇讗 讗谞砖讬 讻驻专 转诪专转讗 砖讘讬讛讜讚讛 讛讬讜 讗讜讻诇讬诐 讗讜转谉 诪驻谞讬 砖讬砖 诇讛谉 讝驻拽 讗诪专 诇讛诐 讗祝 讛谉 注转讬讚讬谉 诇讬转谉 讗转 讛讚讬谉

The Gemara asks: Must he recognize only the crow and nothing more? But isn鈥檛 it taught in a baraita: The verse states: 鈥淓very orev after its kinds鈥 (Leviticus 11:15). With regard to the orev, this is the well-known crow; as for the phrase 鈥渁fter its kinds,鈥 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鈥檛 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.

讚讘专 讗讞专 诇诪讬谞讛讜 诇讛讘讬讗 住谞讜谞讬转 诇讘谞讛 讚讘专讬 专讘讬 讗诇讬注讝专 讗诪专讜 诇讜 讜讛诇讗 讗谞砖讬 讙诇讬诇 讛注诇讬讜谉 讗讜讻诇讬诐 讗讜转讜 诪驻谞讬 砖拽专拽讘谞讜 谞拽诇祝 讗诪专 诇讛诐 讗祝 讛谉 注转讬讚讬谉 诇讬转谉 讗转 讛讚讬谉 讗诇讗 注讜专讘 讜讻诇 诪讬谉 注讜专讘

Alternatively, the phrase 鈥渁fter its kinds鈥 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鈥檛 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 Na岣an must have meant that one must be able to recognize the well-known crow and all other species of crow.

讗诪专 讗诪讬诪专 讛诇讻转讗 注讜祝 讛讘讗 讘住讬诪谉 讗讞讚 讟讛讜专 讜讛讜讗 讚诇讗 讚专讬住 讗诪专 诇讬讛 专讘 讗砖讬 诇讗诪讬诪专 讛讗 讚专讘 谞讞诪谉 诪讗讬 讗诪专 诇讬讛 诇讗 砖诪讬注 诇讬 讻诇讜诪专 诇讗 住讘讬专讗 诇讬 诪讗讬 讗讬讻讗 诪砖讜诐 驻专住 讜注讝谞讬讛 诇讬转谞讛讜 讘讬砖讜讘

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 Na岣an 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.

讗诪专 专讘 讬讛讜讚讛 注讜祝 讛诪住专讟 讻砖专 诇讟讛专转 诪爪讜专注 讜讝讜 讛讬讗 住谞讜谞讬转 诇讘谞讛 砖谞讞诇拽讜 讘讛 专讘讬 讗诇讬注讝专 讜讞讻诪讬诐

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: 鈥淭hen shall the priest command to take for him that is to be purified two living pure birds鈥 (Leviticus 14:4). And this is the white senunit about which Rabbi Eliezer and the Rabbis disagreed in the baraita.

讗诪专 讗诪讬诪专 讘讞讬讜专讗 讻专住讛 讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚砖专讬讗 讻讬 驻诇讬讙讬 讘讚讬专讜拽讗 讻专住讛 专讘讬 讗诇讬注讝专 讗住专 讜专讘谞谉 砖专讜 讜讛诇讻转讗 讻专讘讬 讗诇讬注讝专

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.

诪专 讝讜讟专讗 诪转谞讬 讛讻讬 讘讚讬专讜拽讗 讻专住讛 讻讜诇讬 注诇诪讗 诇讗 驻诇讬讙讬 讚讗住讬专 讻讬 驻诇讬讙讬 讘讚讞讬讜专讗 讻专住讛 专讘讬 讗诇讬注讝专 讗住专 讜专讘谞谉 砖专讜 讜讛诇讻转讗 讻专讘谞谉 讚砖专讜

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.

讘砖诇诪讗 诇诪讗谉 讚讗诪专 讘讞讬讜专讗 讻专住讛 驻诇讬讙讬 讛讬讬谞讜 讚拽转谞讬 讝讜 讛讬讗 住谞讜谞讬转 诇讘谞讛 讗诇讗 诇诪讗谉 讚讗诪专 讘讚讬专讜拽讗 驻诇讬讙讬 诪讗讬 讝讜 讛讬讗 住谞讜谞讬转 诇讘谞讛 诇讗驻讜拽讬 讚讘转讬 讚讗讜讻诪转讬

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.

讗诪专 专讞讘讛 讗诪专 专讘讬 讬讛讜讚讛 转住讬诇 驻住讜诇 诪砖讜诐 转讜专讬谉 讜讻砖专 诪砖讜诐 讘谞讬 讬讜谞讛 讚讗爪讬驻讬 讜转讜专讬谉 砖诇 专讞讘讛 讻砖专讬谉 诪砖讜诐 转讜专讬谉 讜驻住讜诇讬谉 诪砖讜诐 讘谞讬 讬讜谞讛 诪转讬讘 专讘 讚谞讬讗诇 讘专 专讘 拽讟讬谞讗 讻诇 讛注讜驻讜转

Ra岣va 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 Re岣va, 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

驻讜住诇讬谉 讘诪讬 讞讟讗转 讞讜抓 诪谉 讛讬讜谞讛 诪驻谞讬 砖诪讜爪爪转 讜讗诐 讗讬转讗 诇讬转谞讬 讞讜抓 诪讬讜谞讛 讜转住讬诇 讗诪专 专讘讬 讝讬专讗 讝讛 诪讜爪抓 讜诪拽讬讗 讜讝讛 诪讜爪抓 讜讗讬谞讜 诪拽讬讗

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鈥檚 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.

讗诪专 专讘 讬讛讜讚讛 讛谞讬 讻讜驻砖谞讬 爪讜爪讬讬谞讬 讻砖专讬诐 诇讙讘讬 诪讝讘讞 讜讛谉 讛谉 转讜专讬谉 砖诇 专讞讘讛 诪讬转讬讘讬 讗讝讜讘 讜诇讗 讗讝讜讘 讬讜谉 讜诇讗 讗讝讜讘 讻讜讞诇讬 讜诇讗 讗讝讜讘 专讜诪讬 讜诇讗 诪讚讘专讬 讜诇讗 讻诇 讗讝讜讘 砖讬砖 诇讜 砖诐 诇讜讜讬

Rav Yehuda says: The tzutzeyanei doves are fit for sacrifice on the altar, and they are the doves of Re岣va mentioned earlier. The Gemara raises an objection from a mishna (Nega鈥檌m 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.

讗诪专 讗讘讬讬 讻诇 砖谞砖转谞讛 砖诪讜 拽讜讚诐 诪转谉 转讜专讛 讜讛拽驻讬讚讛 转讜专讛 注诇讬讜 讬砖 诇讜 砖诐 诇讜讜讬 驻住讜诇 讜讛谞讬 诇讗 谞砖转谞讜 砖诪谉 拽讜讚诐 诪转谉 转讜专讛 专讘讗 讗诪专 讛谞讬 讻讜驻砖谞讬 爪讜爪讬讬谞讬 讘讗转专讬讬讛讜 住转诪讗 拽专讬 诇讛讜

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.

讗诪专 专讘 讬讛讜讚讛 讛谞讬 讻专讝讬 讚讘讬 讞讬诇驻讬 砖专讜 讜讚讘讬 讻专讘讬 讗住讬专讬 讗诪专 专讘讬谞讗 讜诪诇拽讬谞谉 注诇讬讬讛讜 诪砖讜诐 砖专抓 讛注讜祝 讜讗诪专 专讘 讬讛讜讚讛 爪专讚讗 砖专讬 讘专讚讗 讗住讬专 讜住讬诪谞讬讱 讘专 诪讬谞讬讛 诪专讚讗 住驻拽讗

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: 鈥淎nd all winged swarming things are impure unto you鈥 (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.

讗诪专 专讘 讗住讬 砖诪讜谞讛 住驻讬拽讜转 讛谉 讞讜讘讗 讞讜讙讗 住讜讙讗 讜讛专谞讜讙讗 转讜砖诇诪讬 讜诪专讚讗 讻讜讞讬诇谞讗 讜讘专 谞驻讞讗 诪讗讬 住驻讬拽讬讬讛讜 注讜驻讜转 讟讛讜专讬诐 拽讜专拽讘谞谉 谞拽诇祝 讜讟诪讗讬谉 讗讬谉 拽讜专拽讘谞谉 谞拽诇祝 讜讛谞讬 拽讜专拽讘谞谉 谞拽诇祝 讘住讻讬谞讗

Rav Asi says: There are eight uncertain cases: The 岣va, 岣ga, suga, and harnuga, tushelemi, and marda, ku岣lna, and bar nappa岣. 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.

讜讛讗 讛讛讬讗 讘专 讗讜讜讝讗 讚讛讜讛 讘讬 诪专 砖诪讜讗诇 讚诇讗 讛讜讛 拽讗 诪拽诇祝 拽讜专拽讘谞讬讛 讜讗讜转讘讬讛 讘砖讬诪砖讗 讜讻讬讜谉 讚专驻讬 讗讬拽诇讬祝 讛转诐 讻讬 专驻讬 讗讬拽诇讬祝 讘讬讚讗 讛讻讗 讗祝 注诇 讙讘 讚专驻讬 诇讗 诪拽诇讬祝 讗诇讗 讘住讻讬谞讗

The Gemara asks: But why should these not be kosher? Wasn鈥檛 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.

讗诪专 讗讘讬讬 转专谞讙讜诇讗 讚讗讙诪讗 讞讚 诪砖诪讜谞讛 住驻讬拽讜转 讛讜讗 讜讛讬讬谞讜 诪专讚讜 讗诪专 专讘 驻驻讗 转专谞讙讜诇讗 讚讗讙诪讗 讗住讬专讗 转专谞讙讜诇转讗 讚讗讙诪讗 砖专讬讗 讜住讬诪谞讬讱 注诪讜谞讬 讜诇讗 注诪讜谞讬转 讚专砖 诪专讬诪专 转专谞讙讜诇转讗 讚讗讙诪讗 讗住讬专讗 讞讝讬讜讛 讚讚专住讛 讜讗讻诇讛 讜讛讬讬谞讜 讙讬专讜转讗

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: 鈥淎n Ammonite or a Moabite shall not enter into the assembly of the Lord鈥 (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).

讗诪专 专讘 砖讘讜专 讗谞讚专驻讟讗 砖专讬 驻讬专讜讝 讗谞讚专驻讟讗 讗住讜专 讜住讬诪谞讬讱 驻讬专讜讝 专砖讬注讗 讗诪专 专讘 讛讜谞讗 讘讜谞讬讗 砖专讬 驻专讜讗 讗住讬专 讜住讬诪谞讬讱 驻专讜讗讛 讗诪讙讜砖讗

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鈥檃 the Sorcerer.

讗诪专 专讘 驻驻讗 诪专讚讜 讝讙讬讚 讜讗讻讬诇 砖专讬 住讙讬讚 讜讗讻讬诇 讗住讜专 讜住讬诪谞讬讱 诇讗 转砖转讞讜讛 诇讗诇 讗讞专 讗诪专 砖诪讜讗诇 砖转讬讗 讞诪专讗 讗住讬专讗 讜住讬诪谞讬讱 砖转讜讬讬 讬讬谉 驻住讜诇讬谉 诇注讘讜讚讛 讜讗诪专 砖诪讜讗诇 诪讝讙讗 讞诪专讗 讗住讬专讗

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: 鈥淵ou shall bow down to no other god鈥 (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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