How many kosher birds are there? The gemara compares the list in Vayikra and the list in Devarim.
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.”
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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.”
Chullin 63
בַּת מָזְגָא חַמְרָא – שַׁרְיָא, וְסִימָנָיךְ ״יָפֶה כֹּחַ הַבֵּן מִכֹּחַ הָאָב״.
But the bird called the little wine pourer is permitted. And your mnemonic to remember this is the idiom of the Sages: The power of the son is greater than the power of the father, i.e., the larger is forbidden while the smaller is permitted.
אָמַר רַב יְהוּדָה: שְׁקִיטָנָא, אֲרִיכֵי שָׁקֵי וְסוּמָּקֵי – שַׁרְיָא, וְסִימָנָיךְ מוּרְזְמָא. גּוּצֵי וְסוּמָּקֵי – אֲסִירִי, וְסִימָנָיךְ ״נָנוּס פָּסוּל״. אֲרִיכֵי שָׁקֵי וִירוּקֵּי – אֲסִירִי, וְסִימָנָיךְ ״יְרוּקִּין פְּסוּלִין״.
Rav Yehuda says: There are several types of shekitena. The long-shanked red ones are permitted. And your mnemonic to remember this is the murzema bird, which is similar in appearance and known to be kosher. The little red ones are forbidden, and your mnemonic for this is the halakha that a dwarf priest is unfit for Temple service. The long-shanked green, i.e., yellow, ones are forbidden, and your mnemonic for this is the mishna (56a): Innards that have turned green render an animal a tereifa and unfit for consumption.
אָמַר רַב יְהוּדָה: ״שָׁלָךְ״, זֶה הַשּׁוֹלֶה דָּגִים מִן הַיָּם. ״דּוּכִיפַת״, שֶׁהוֹדוֹ כָּפוּת. תַּנְיָא נָמֵי הָכִי: דּוּכִיפַת, שֶׁהוֹדוֹ כָּפוּת, וְזֶהוּ שֶׁהֵבִיא שָׁמִיר לְבֵית הַמִּקְדָּשׁ.
Rav Yehuda says: As for the shalakh, listed as a non-kosher bird (see Leviticus 11:17), this is the bird that scoops [sholeh] fish out of the sea. The dukhifat (see Leviticus 11:19) is the bird whose comb seems bent [hodo kafut] due to its thickness. The Gemara notes: This is also taught in a baraita: The dukhifat is the bird whose comb seems bent, and this is the bird that brought the shamir to the Temple. As recounted in tractate Gittin (68b), King Solomon required a unique worm called the shamir to carve stones of the Temple, as the verse states: “There was neither hammer nor ax nor any tool of iron heard in the house, while it was in building” (I Kings 6:7).
רַבִּי יוֹחָנָן, כִּי הֲוָה חָזֵי שָׁלָךְ, אָמַר: ״מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה״. כִּי הֲוָה חָזֵי נְמָלָה, אָמַר: ״צִדְקָתְךָ כְּהַרְרֵי אֵל״.
The Gemara recounts: When Rabbi Yoḥanan would see a shalakh, he would say: “Your judgments are like the great deep” (Psalms 36:7), as God exacts retribution even upon the fish in the sea. When he would see an ant, he would say the first half of the same verse: “Your righteousness is like the mighty mountains,” as God provides sustenance for the tiny ant just as He does for the largest creatures.
אָמַר אַמֵּימָר: לַקְנִי וּבָטְנִי – שַׁרְיָין, שַׁקְנַאי וּבָטְנַאי – מְקוֹם שֶׁנָּהֲגוּ לֶאֱכוֹל אוֹכְלִין, מְקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לֶאֱכוֹל אֵין אוֹכְלִין. אַטּוּ בְּמִנְהֲגָא תַּלְיָא מִילְּתָא? אִין, וְלָא קַשְׁיָא: הָא בְּאַתְרָא דִּשְׁכִיחִי פֶּרֶס וְעׇזְנִיָּה, הָא בְּאַתְרָא דְּלָא שְׁכִיחִי פֶּרֶס וְעׇזְנִיָּה.
Ameimar says: The laknei and batnei birds are permitted. As for the sakna’ei and batna’ei birds, in any place that it is customary to eat them, one may eat them; in any place that it is customary not to eat them, one may not eat them. The Gemara asks: Is that to say that the matter of whether it is permitted depends on custom? The Gemara responds: Yes, but it is not difficult: This place where they are forbidden is a place where the peres and ozniyya are found. Since they are similar to these birds, one must be concerned that people will confuse them, even though the sakna’ei and batna’ei are themselves kosher. That place where they are permitted is a place where the peres and ozniyya are not found.
אָמַר אַבָּיֵי: קוּאֵי וְקָקוֹאֵי אֲסִירִי, קָקוֹאֲתָא שַׁרְיָא. בְּמַעְרְבָא מַלְקוּ עִילָּוַהּ, וְקָרוּ לַהּ תַּחְוָותָא.
Abaye says: The birds called kevai and kakvai are forbidden, but the kakvata is permitted. Still, in the West, Eretz Yisrael, they flog one who eats it on its account, and they call it taḥveta.
תָּנוּ רַבָּנַן: ״תִּנְשֶׁמֶת״ בָּאוָת שֶׁבָּעוֹפוֹת. אַתָּה אוֹמֵר בָּאוָת שֶׁבָּעוֹפוֹת, אוֹ אֵינוֹ אֶלָּא בָּאוָת שֶׁבַּשְּׁרָצִים? אָמַרְתָּ: צֵא וּלְמַד מִשְּׁלֹשׁ עֶשְׂרֵה מִדּוֹת שֶׁהַתּוֹרָה נִדְרֶשֶׁת בָּהֶן, דָּבָר הַלָּמֵד מֵעִנְיָנוֹ. בְּמָה הַכָּתוּב מְדַבֵּר? בְּעוֹפוֹת, אַף כָּאן בְּעוֹפוֹת.
The Sages taught in a baraita: The tinshemet, listed in the Torah as non-kosher (see Leviticus 11:18), is the ba’ut among birds. One might ask: Do you say that it is the ba’ut among birds, or is it only the ba’ut among creeping animals? The tinshemet is also listed among the creeping animals (see Leviticus 11:30). Say: Go out and learn from the thirteen hermeneutical principles, of which one is: A matter derived from its context. What are the adjacent verses speaking about? They are speaking about birds. So too here, the word tinshemet is referring to birds.
תַּנְיָא נָמֵי גַּבֵּי שְׁרָצִים כְּהַאי גַּוְונָא: ״תִּנְשֶׁמֶת״ בָּאוָת שֶׁבַּשְּׁרָצִים. אַתָּה אוֹמֵר בָּאוָת שֶׁבַּשְּׁרָצִים, אוֹ אֵינוֹ אֶלָּא בָּאוָת שֶׁבָּעוֹפוֹת? אָמַרְתָּ: צֵא וּלְמַד מִשְּׁלֹשׁ עֶשְׂרֵה מִדּוֹת שֶׁהַתּוֹרָה נִדְרֶשֶׁת בָּהֶן, דָּבָר הַלָּמֵד מֵעִנְיָנוֹ – בְּמָה הַכָּתוּב מְדַבֵּר? בִּשְׁרָצִים, אַף כָּאן בִּשְׁרָצִים.
The Gemara notes: It is also taught in a baraita in this way with regard to the tinshemet listed among the creeping animals: The tinshemet here is the ba’ut among creeping animals. One might ask: Do you say that it is the ba’ut among creeping animals, or it is only the ba’ut among birds? Say: Go out and learn from the thirteen hermeneutical principles, of which one is: A matter derived from its context. What are the adjacent verses speaking about? They are speaking about creeping animals. So too here, the word tinshemet is referring to creeping animals.
אָמַר אַבָּיֵי: בָּאוָת שֶׁבָּעוֹפוֹת – קִיפוֹף, בָּאוָת שֶׁבַּשְּׁרָצִים – קוּרְפְּדַאי. אָמַר רַב יְהוּדָה: ״קָאָת״ – זוֹ הַקּוּק, ״רָחָם״ – זוֹ שְׁרַקְרַק.
Abaye says: The ba’ut among birds is commonly called the kifof. The ba’ut among creeping animals is commonly called the kurpedai. Rav Yehuda says: As for the ka’at listed in the Torah as non-kosher (see Leviticus 11:18), this is the bird called a kuk. As for the raḥam, this is the sherakrak.
אָמַר רַבִּי יוֹחָנָן: לָמָּה נִקְרָא שְׁמוֹ רָחָם? כֵּיוָן שֶׁבָּא רָחָם בָּאוּ רַחֲמִים לְעוֹלָם. אָמַר רַב בִּיבִי בַּר אַבָּיֵי: וְהוּא דְּיָתֵיב אַמִּידֵּי וְעָבֵיד ״שְׁרַקְרַק״, וּגְמִירִי דְּאִי יָתֵיב אַאַרְעָא וְשָׁרֵיק – אֲתָא מְשִׁיחָא, שֶׁנֶּאֱמַר: ״אֶשְׁרְקָה לָהֶם וַאֲקַבְּצֵם״.
Rabbi Yoḥanan says: Why is it called the raḥam? Because when the raḥam comes to Eretz Yisrael, mercy [raḥamim] comes to the world, as it appears at the beginning of the rainy season. Rav Beivai bar Abaye said: And it is a sign of rain only when it sits on something and makes a sherakrak sound. And it is learned as a tradition that if it sits on the ground and hisses [veshareik], this is a sign that the Messiah is coming, as it is stated: “I will hiss [eshreka] for them, and gather them” (Zechariah 10:8).
אֲמַר לֵיהּ רַב אַדָּא בַּר שִׁימִי לְמָר בַּר רַב אִידַאי: וְהָא הָהוּא דְּיָתֵיב בֵּי כְרָבָא וּשְׁרַק, וַאֲתָא גָּלָל אַפְסְקֵיהּ לְמוֹחֵיהּ! אֲמַר לֵיהּ: הָהוּא בַּיָּידָא הֲוָה.
Rav Adda bar Shimi said to Mar bar Rav Idai: But wasn’t there a certain raḥam that sat on a plowed field and hissed, and a stone came and broke its head? Mar bar Rav Idai said to him: That raḥam was a liar and was punished for prophesying falsely.
תָּנוּ רַבָּנַן: ״עוֹרֵב״ – זֶה עוֹרֵב, ״אֶת כׇּל עוֹרֵב״ – לְהָבִיא עוֹרֵב הָעִמְקִי, ״לְמִינוֹ״ – לְהָבִיא עוֹרֵב הָבֵא בְּרָאשֵׁי יוֹנִים.
With regard to the verse: “Every orev after its kinds” (Leviticus 11:15), the Sages taught in a baraita: As for the orev, this is the crow. When the verse states: “Every orev,” this serves to include the valley crow as non-kosher. And the verse states: “After its kinds,” to include the crow that comes at the heads of pigeons.
אָמַר מָר: ״עוֹרֵב״ – זֶה עוֹרֵב. אַטּוּ קַמַּן קָאֵי? אֶלָּא אֵימָא: ״עוֹרֵב״ – זֶה עוֹרֵב אוּכָּמָא, וְכֵן הוּא אוֹמֵר: ״קְוֻצּוֹתָיו תַּלְתַּלִּים שְׁחֹרוֹת כָּעוֹרֵב״. הָעִמְקִי – חִיוָּורָא, וְכֵן הוּא אוֹמֵר: ״וּמַרְאֵהוּ עָמֹק מִן הָעוֹר״, כְּמַרְאֵה חַמָּה הָעֲמוּקָּה מִן הַצֵּל.
The Gemara explains: The Master said: As for the orev, this is the crow. Is that to say that the particular crow stands before us, such that one immediately knows which one it is? Rather, say: As for the orev, this is the black crow, and so the verse states: “His locks are curled, and black as a crow” (Song of Songs 5:11). The Gemara continues to explain the baraita: The valley crow [ha’amaki] is the white crow. And so the verse states with regard to leprosy: “If the appearance thereof be deeper [amok] than the skin” (Leviticus 13:30), and the Sages explained: As the appearance of an area lit by the sun, which seems deeper than the shade, which appears to cover it. There is therefore an association between a valley and the color white.
וְעוֹרֵב הַבָּא בְּרָאשֵׁי יוֹנִים, אָמַר רַב פָּפָּא: לָא תֵּימָא דְּאָתֵי בְּרֵישׁ יוֹנֵי, אֶלָּא דְּדָמֵי רֵישֵׁיהּ לִדְיוֹנָה.
And with regard to the crow that comes at the heads of pigeons, Rav Pappa said: Do not say that the baraita means that it comes at the head of pigeons, i.e., it dwells with them; rather, it means that this crow’s head resembles that of a pigeon.
תָּנוּ רַבָּנַן: ״הַנֵּץ״ – זֶה הַנֵּץ, ״לְמִינֵהוּ״ – לְהָבִיא אֶת בַּר חִירְיָא. מַאי בַּר חִירְיָא? אָמַר אַבָּיֵי: שׁוּרִינְקָא.
With regard to the verse: “And the netz after its kinds” (Leviticus 11:16), the Sages taught: As for the netz, this is the hawk. The verse states: “After its kinds,” to include the bird called bar ḥireya. The Gemara asks: What is the bar ḥireya? Abaye said: It is the bird commonly called the shurineka.
אָמַר רַב יְהוּדָה: ״הַחֲסִידָה״ – זוֹ דַּיָּה לְבָנָה. לָמָּה נִקְרָא שְׁמָהּ חֲסִידָה? שֶׁעוֹשָׂה חֲסִידוּת עִם חַבְרוֹתֶיהָ. ״הָאֲנָפָה״ – זוֹ דַּיָּה רַגְזָנִית. לָמָּה נִקְרָא שְׁמָהּ אֲנָפָה? שֶׁמְּנָאָפֶת עִם חַבְרוֹתֶיהָ.
With regard to the verse: “And the ḥasida, and the anafa after its kinds” (Leviticus 11:19), Rav Yehuda says: As for the ḥasida, this is the white dayya. And why is it called ḥasida? Since it performs charity [ḥasidut] for its fellows, giving them from its own food. As for the anafa, this is the irritable dayya. And why is it called anafa? Since it quarrels [mena’efet] with its fellows.
אָמַר רַב חָנָן בַּר רַב חִסְדָּא אָמַר רַב חִסְדָּא אָמַר רַב חָנָן בְּרֵיהּ דְּרָבָא אָמַר רַב: עֶשְׂרִים וְאַרְבָּעָה עוֹפוֹת טְמֵאִין הֵן. אֲמַר לֵיהּ רַב חָנָן בַּר רַב חִסְדָּא לְרַב חִסְדָּא: דְּהֵיכָא? אִי דְּוַיִּקְרָא – עֶשְׂרִים הָווּ, אִי דְּמִשְׁנֵה תוֹרָה – עֶשְׂרִים וְחַד הָווּ, וְכִי תֵּימָא דָּאָה דִּכְתִיבָא בְּוַיִּקְרָא וְלָא כְּתִיבָא בְּמִשְׁנֵה תוֹרָה שִׁדְיַיהּ עֲלַיְיהוּ – אַכַּתִּי עֶשְׂרִין וּתְרֵין הָווּ!
§ Rav Ḥanan bar Rav Ḥisda says that Rav Ḥisda says that Rav Ḥanan, son of Rava, says that Rav says: There are twenty-four non-kosher birds. Rav Ḥanan bar Rav Ḥisda said to Rav Ḥisda, his father: From where in the Torah is this number obtained? If you are referring to the list of Leviticus (11:13–19), there are only twenty birds listed there. If you are referring to the list of Deuteronomy (14:12–18), there are only twenty-one there. And if you would say: Add the da’a, which is written in Leviticus but is not written in Deuteronomy, to the others in Deuteronomy, still there are only twenty-two.
אֲמַר לֵיהּ: הָכִי אָמַר אֲבוּהּ דְּאִמָּךְ מִשְּׁמֵיהּ דְּרַב: ״לְמִינָהּ״ ״לְמִינָהּ״ ״לְמִינוֹ״ ״לְמִינֵהוּ״ – הֲרֵי כָּאן אַרְבַּע. אִי הָכִי עֶשְׂרִין וְשֵׁית הָווּ? אָמַר אַבָּיֵי: דָּאָה וְרָאָה אַחַת הִיא, דְּאִי סָלְקָא דַּעְתָּךְ תַּרְתֵּי אִינּוּן,
Rav Ḥisda said to him: This is what your mother’s father, Rav Ḥanan, son of Rava, said in the name of Rav: The phrases “after its kinds,” “after its kinds,” “after its kinds,” and “after its kinds,” that appear in each list indicate additional cases. Here, then, are four more. The Gemara objects: If so, there are twenty-six, not twenty-four. Abaye said: The da’a mentioned in Leviticus and the ra’a mentioned in Deuteronomy are one bird. As, if it enters your mind that they are two different birds,
מִכְּדֵי מִשְׁנֵה תוֹרָה לְאוֹסוֹפֵי הוּא דַּאֲתָא, מַאי שְׁנָא הָכָא דִּכְתִיב ״דָּאָה״ וּמַאי שְׁנָא הָכָא דִּכְתִיב ״רָאָה״ וְלָא כְּתִיב ״דָּאָה״? אֶלָּא שְׁמַע מִינַּהּ מִין רָאָה וְדָאָה אַחַת הִיא.
one might ask: Since it is assumed that the list in Deuteronomy comes to add to the list in Leviticus, what is different here, in Leviticus, that it is written: “Da’a,” and what is different here, in Deuteronomy, that it is written: “Ra’a,” and da’a is not written? Rather, conclude from the presence of each on only one list that the ra’a and da’a are one species.
וְאַכַּתִּי עֶשְׂרִין וְחַמְשָׁה הָווּ? אָמַר אַבָּיֵי: כְּשֵׁם שֶׁרָאָה וְדָאָה אַחַת הִיא, כָּךְ אַיָּה וְדַיָּה אַחַת הִיא. דְּאִי סָלְקָא דַּעְתָּךְ תַּרְתֵּי אִינּוּן, מִכְּדֵי מִשְׁנֵה תוֹרָה לְאוֹסוֹפֵי הוּא דַּאֲתָא, מַאי שְׁנָא הָכָא דִּכְתִיב ״לְמִינָהּ״ אַאַיָּה, וּמַאי שְׁנָא הָתָם דִּכְתִיב ״לְמִינָהּ״ אַדַּיָּה? אֶלָּא שְׁמַע מִינַּהּ: אַיָּה וְדַיָּה אַחַת הִיא.
The Gemara objects: But still, there are twenty-five birds, not twenty-four. Abaye said: Just as the ra’a and da’a are one species, so too, the ayya and the dayya, the latter of which is mentioned only in Deuteronomy, are one species. As, if it enters your mind that they are two different species, one might ask: Since it is assumed that the list in Deuteronomy comes to add to the list in Leviticus, what is different here, in Leviticus, that it is written: “After its kinds,” about the ayya, prohibiting some other kind of ayya, and what is different there, in Deuteronomy, that it is written: “After its kinds,” about the dayya? Why is the ayya not mentioned? Rather, learn from the use of the same phrase with regard to the ayya and dayya that they are one species.
וְכִי מֵאַחַר שֶׁאַיָּה וְדַיָּה אַחַת הִיא, לְמָה לֵיהּ לְמִיכְתַּב אַיָּה וְדַיָּה? כִּדְתַנְיָא, רַבִּי אוֹמֵר: אֶקְרָא אֲנִי אַיָּה, דַּיָּה לָמָּה נֶאֶמְרָה? כְּדֵי שֶׁלֹּא תִּתֵּן פִּתְחוֹן פֶּה לְבַעַל דִּין לַחְלוֹק, שֶׁלֹּא תְּהֵא אַתָּה קוֹרֵא אַיָּה וְהוּא קוֹרֵא דַּיָּה, אַתָּה קוֹרֵא דַּיָּה וְהוּא קוֹרֵא אַיָּה, לְכָךְ כָּתַב בְּמִשְׁנֵה תוֹרָה: ״וְהָרָאָה וְאֶת הָאַיָּה וְהַדַּיָּה לְמִינָהּ״.
The Gemara asks: And now that the ayya and dayya are one species, why did the Torah need to write both ayya and dayya in Deuteronomy? The Gemara responds: As it is taught in a baraita that Rabbi Yehuda HaNasi says: Given that the two are one species, I will read ayya and know that it is forbidden. Why is dayya stated? It is so as not to give a claim to a litigant to disagree, and it should not occur that you call it an ayya and he calls it a dayya and eats it. Likewise, the Torah did not write only dayya so that it will not occur that you call it a dayya and he calls it an ayya and eats it. Therefore, the Torah writes in Deuteronomy: “And the ra’a, and the ayya, and the dayya after its kinds” (Deuteronomy 14:13). Consequently, both the list in Leviticus and that in Deuteronomy enumerate twenty-four birds, in accordance with the statement attributed to Rav.
מֵיתִיבִי: לָמָּה נִשְׁנוּ? בִּבְהֵמָה – מִפְּנֵי הַשְּׁסוּעָה, וּבָעוֹפוֹת – מִפְּנֵי הָרָאָה. מַאי לָאו, מִדִּבְהֵמָה דְּהָתָם לְאוֹסוֹפֵי, עוֹפוֹת נָמֵי לְאוֹסוֹפֵי? לָא, הָתָם לְאוֹסוֹפֵי, הָכָא לְפָרוֹשֵׁי.
The Gemara raises an objection from a baraita: Why is the list of non-kosher animals in Leviticus repeated? It is due to the necessity of adding the shesua (Deuteronomy 14:7), which was not listed in Leviticus. And the list of non-kosher birds is repeated due to the ra’a. What, is it not understood from the fact that the extra list of animals there, in Deuteronomy, is to add animals, that the list of birds is also repeated to add birds? The Gemara responds: No, there, i.e., with regard to animals, the list is repeated to add, but here, with regard to birds, it is repeated only to explain.
וּפְלִיגָא דְּרַבִּי אֲבָהוּ, דְּאָמַר רַבִּי אֲבָהוּ: רָאָה זוֹ אַיָּה, וְלָמָּה נִקְרָא שְׁמָהּ רָאָה? שֶׁרוֹאָה בְּיוֹתֵר, וְכֵן הוּא אוֹמֵר: ״נָתִיב לֹא יְדָעוֹ עָיִט וְלֹא שְׁזָפַתּוּ עֵין אַיָּה״, תָּנָא: עוֹמֶדֶת בְּבָבֶל וְרוֹאָה נְבֵלָה בְּאֶרֶץ יִשְׂרָאֵל.
And the opinion that the da’a and ra’a are one species, and that the ayya and dayya are another species, differs from the opinion of Rabbi Abbahu, as Rabbi Abbahu says: The ra’a is the ayya. And why is it called the ra’a? Since it sees [ro’ah] most vividly. And so the verse states: “That path no bird of prey knows, neither has the eye of the ayya seen it” (Job 28:7). And a Sage taught: The ra’a can stand in Babylonia and see a carcass in Eretz Yisrael.
מִדְּרָאָה הַיְינוּ אַיָּה, מִכְּלָל דְּדָאָה לָאו הַיְינוּ רָאָה. מִכְּדֵי מִשְׁנֵה תוֹרָה לְאוֹסוֹפֵי הוּא דַּאֲתָא, מַאי שְׁנָא הָכָא דִּכְתִיב ״דָּאָה״, וּמַאי שְׁנָא הָתָם דְּלָא כְּתִיב ״דָּאָה״? אֶלָּא לָאו שְׁמַע מִינַּהּ דָּאָה וְרָאָה וְאַיָּה אַחַת הִיא.
The Gemara discusses Rabbi Abbahu’s statement: Since the ra’a is the same as the ayya, by inference, one may conclude that the da’a is not the same as the ra’a; otherwise, there are not twenty-four non-kosher birds. But since it is assumed that the list in Deuteronomy comes to add to the list in Leviticus, what is different here, in Leviticus, that it is written: “Da’a,” and what is different there, in Deuteronomy, that da’a is not written? Rather, must one not conclude from the discrepancy that the two are the same? If so, one must conclude that according to Rabbi Abbahu, the da’a and ra’a and ayya are all one species.
וּמִדְּרָאָה הַיְינוּ אַיָּה, מִכְּלַל דְּדַיָּה לָאו הַיְינוּ אַיָּה. מַאי שְׁנָא הָתָם דִּכְתִיב ״לְמִינֵהוּ״ אַאַיָּה, וּמַאי שְׁנָא הָכָא דְּלָא כְּתִיב ״לְמִינֵהוּ״ אַאַיָּה אֶלָּא אַדַּיָּה? אֶלָּא שְׁמַע מִינַּהּ דָּאָה וְרָאָה דַּיָּה וְאַיָּה אַחַת הִיא.
And furthermore, from the fact that Rabbi Abbahu holds that the ra’a is the same as the ayya, by inference, one may conclude that the dayya is not the same as the ayya. But if so, one may ask again: What is different there, in Leviticus, that it is written: “After its kinds,” about the ayya, and what is different here, in Deuteronomy, that it is not written: “After its kinds,” about the ayya but about the dayya? Rather, the ayya and dayya must be one species. And one may learn from the combination of the two disputes that according to Rabbi Abbahu, the da’a and ra’a, dayya and ayya are all one species. Consequently, according to Rabbi Abbahu, there are only twenty-three non-kosher species.
תַּנְיָא, אִיסִי בֶּן יְהוּדָה אוֹמֵר: מֵאָה עוֹפוֹת טְמֵאִין יֵשׁ בַּמִּזְרָח, וְכוּלָּן מִין ״אַיָּה״ הֵן. תָּנֵי אֲבִימִי בְּרֵיהּ דְּרַבִּי אֲבָהוּ: שְׁבַע מֵאוֹת מִינֵי דָגִים הֵן, וּשְׁמוֹנֶה מֵאוֹת מִינֵי חֲגָבִים, וּלְעוֹפוֹת אֵין מִסְפָּר. עוֹפוֹת עֶשְׂרִין וְאַרְבָּעָה הָווּ! אֶלָּא: וּלְעוֹפוֹת טְהוֹרִים אֵין מִסְפָּר.
§ With regard to the phrase: “The ayya after its kinds” (Leviticus 11:14), it is taught in a baraita that Isi ben Yehuda says: There are one hundred non-kosher birds in the East, and they are all species of ayya. Avimi, son of Rabbi Abbahu, taught: There are seven hundred types of non-kosher fish, and eight hundred types of non-kosher grasshopper, and there are countless birds. The Gemara protests: Are there countless non-kosher birds? But there are only twenty-four non-kosher birds mentioned in the Torah. Rather, Avimi must have meant: And there are countless kosher birds.
תַּנְיָא, רַבִּי אוֹמֵר: גָּלוּי וְיָדוּעַ לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם שֶׁבְּהֵמָה טְמֵאָה מְרוּבָּה מִן הַטְּהוֹרוֹת, לְפִיכָךְ מָנָה הַכָּתוּב בַּטְּהוֹרָה. גָּלוּי וְיָדוּעַ לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם שֶׁעוֹפוֹת טְהוֹרִין מְרוּבִּין עַל הַטְּמֵאִין, לְפִיכָךְ מָנָה הַכָּתוּב בַּטְּמֵאִין.
It is taught in a baraita: Rabbi Yehuda HaNasi says: It is revealed and known before the One Who spoke and the world came into being that the species of non-kosher animals are more numerous than the kosher ones. Therefore, the Torah lists the kosher animals, teaching that all the rest are non-kosher. On the other hand, it is revealed and known before the One Who spoke and the world came into being that the species of kosher birds are more numerous than the non-kosher ones. Therefore, the Torah lists the non-kosher birds.
מַאי קָא מַשְׁמַע לַן? כִּדְרַב הוּנָא אָמַר רַב, וְאָמְרִי לַהּ אָמַר רַב הוּנָא אָמַר רַב מִשּׁוּם רַבִּי מֵאִיר: לְעוֹלָם יִשְׁנֶה אָדָם לְתַלְמִידוֹ דֶּרֶךְ קְצָרָה.
The Gemara asks: What is this baraita teaching us? The Gemara responds: As Rav Huna says that Rav says, and some say that Rav Huna says that Rav says in the name of Rabbi Meir: A person should always teach his student in a concise manner, just as the Torah is concise in its language.
אָמַר רַבִּי יִצְחָק: עוֹף טָהוֹר נֶאֱכָל בְּמָסוֹרֶת, נֶאֱמָן הַצַּיָּיד לוֹמַר: עוֹף זֶה טָהוֹר, מָסַר לִי רַבִּי. אָמַר רַבִּי יוֹחָנָן: וְהוּא שֶׁבָּקִי בָּהֶן וּבִשְׁמוֹתֵיהֶן.
Rabbi Yitzḥak says: A kosher bird may be eaten on the strength of a tradition that it is kosher, without inspecting for the signs listed in the mishna. And the hunter is deemed credible to say: My teacher conveyed to me that this bird is kosher. Rabbi Yoḥanan said: And this is the halakha only when the teacher is familiar with the non-kosher birds and with their names.
בָּעֵי רַבִּי זֵירָא: רַבּוֹ חָכָם, אוֹ רַבּוֹ צַיָּיד? תָּא שְׁמַע, דְּאָמַר רַבִּי יוֹחָנָן: וְהוּא שֶׁבָּקִי בָּהֶן וּבִשְׁמוֹתֵיהֶן. אִי אָמְרַתְּ בִּשְׁלָמָא רַבּוֹ צַיָּיד – שַׁפִּיר, אֶלָּא אִי אָמְרַתְּ רַבּוֹ חָכָם, בִּשְׁלָמָא שְׁמַיְיהוּ גְּמִיר לְהוּ, אֶלָּא אִינְהוּ מִי יָדַע לְהוּ? אֶלָּא לָאו שְׁמַע מִינַּהּ: רַבּוֹ צַיָּיד. שְׁמַע מִינַּהּ.
Rabbi Zeira raises a dilemma: Was Rabbi Yoḥanan referring to the hunter’s teacher the Sage, or to his teacher the hunter, i.e., the one who taught him how to hunt? The Gemara responds: Come and hear proof from that which Rabbi Yoḥanan said: And this applies only when the teacher is familiar with them and with their names. Granted, if you say this is referring to his teacher the hunter, this works out well. But if you say it is referring to his teacher the Sage, granted, a Sage will know their names, since he has learned them, but does he recognize the birds themselves? Rather, must one not conclude from it that Rabbi Yoḥanan referred to his teacher the hunter? The Gemara concludes: Indeed, conclude from it that this is so.
תָּנוּ רַבָּנַן: לוֹקְחִין בֵּיצִים מִן הַגּוֹיִם בְּכׇל מָקוֹם, וְאֵין חוֹשְׁשִׁין לֹא מִשּׁוּם נְבֵלוֹת וְלֹא מִשּׁוּם טְרֵפוֹת.
§ The Sages taught in a baraita: One may buy eggs from the gentiles anywhere, and one need not be concerned, neither with regard to carcasses, i.e., that the egg may have been removed from a carcass of a bird and therefore forbidden, nor with regard to eggs from tereifot, because neither of these possibilities is likely.
וְדִילְמָא דְּעוֹף טָמֵא נִינְהוּ? אָמַר אֲבוּהּ דִּשְׁמוּאֵל: בְּאוֹמֵר שֶׁל עוֹף פְּלוֹנִי טָהוֹר. וְלֵימָא שֶׁל עוֹף טָהוֹר? אִי הָכִי, אִית לֵיהּ לְאִישְׁתְּמוֹטֵי.
The Gemara objects: But perhaps they are from a non-kosher bird. Shmuel’s father said: The baraita is referring to a case where the gentile says they are of such and such bird, which is known to be kosher. The Gemara challenges: But if the gentile is deemed credible, let him say only that they are of a kosher bird. Why does he need to name the species? The Gemara responds: If so, if he does not name the species, he has the opportunity to deflect scrutiny if he is dishonest; but if he names the species, one can bring other eggs of the same species to compare and validate the claim.
וְלִבְדּוֹק בְּסִימָנִין! דְּתַנְיָא: כְּסִימָנֵי בֵיצִים כָּךְ סִימָנֵי דָגִים. סִימָנֵי דָגִים סָלְקָא דַּעְתָּךְ? ״סְנַפִּיר וְקַשְׂקֶשֶׂת״ אָמַר רַחֲמָנָא! אֶלָּא אֵימָא: כָּךְ סִימָנֵי
The Gemara asks: But why must one rely on the gentile? Let him inspect the eggs for signs, as it is taught in a baraita: Like the signs of kosher eggs, so too are the signs of fish. The Gemara interjects: Can it enter your mind that the baraita is referring to the signs of fish? The Merciful One states them explicitly in the Torah: “Fins and scales” (Leviticus 11:9). Rather, say: So too are the signs of
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Nickie Matthews
Blacksburg, United States
In early 2020, I began the process of a stem cell transplant. The required extreme isolation forced me to leave work and normal life but gave me time to delve into Jewish text study. I did not feel isolated. I began Daf Yomi at the start of this cycle, with family members joining me online from my hospital room. I’ve used my newly granted time to to engage, grow and connect through this learning.
Reena Slovin
Worcester, United States
I started my journey on the day I realized that the Siyum was happening in Yerushalayim and I was missing out. What? I told myself. How could I have not known about this? How can I have missed out on this opportunity? I decided that moment, I would start Daf Yomi and Nach Yomi the very next day. I am so grateful to Hadran. I am changed forever because I learn Gemara with women. Thank you.
Linda Brownstein
Mitspe, Israel
I started learning with rabbis. I needed to know more than the stories. My first teacher to show me “the way of the Talmud” as well as the stories was Samara Schwartz.
Michelle Farber started the new cycle 2 yrs ago and I jumped on for the ride.
I do not look back.
Jenifer Nech
Houston, United States
I started learning Talmud with R’ Haramati in Yeshivah of Flatbush. But after a respite of 60 years, Rabbanit Michelle lit my fire – after attending the last three world siyumim in Miami Beach, Meadowlands and Boca Raton, and now that I’m retired, I decided – “I can do this!” It has been an incredible journey so far, and I look forward to learning Daf everyday – Mazal Tov to everyone!
Roslyn Jaffe
Florida, United States
Years ago, I attended the local Siyum HaShas with my high school class. It was inspiring! Through that cycle and the next one, I studied masekhtot on my own and then did “daf yomi practice.” The amazing Hadran Siyum HaShas event firmed my resolve to “really do” Daf Yomi this time. It has become a family goal. We’ve supported each other through challenges, and now we’re at the Siyum of Seder Moed!
Elisheva Brauner
Jerusalem, Israel
“I got my job through the NY Times” was an ad campaign when I was growing up. I can headline “I got my daily Daf shiur and Hadran through the NY Times”. I read the January 4, 2020 feature on Reb. Michelle Farber and Hadran and I have been participating ever since. Thanks NY Times & Hadran!
Deborah Aschheim
New York, United States
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!
Dena Lehrman
אפרת, Israel
See video
Susan Fisher
Raanana, Israel
I’ve been wanting to do Daf Yomi for years, but always wanted to start at the beginning and not in the middle of things. When the opportunity came in 2020, I decided: “this is now the time!” I’ve been posting my journey daily on social media, tracking my progress (#DafYomi); now it’s fully integrated into my daily routines. I’ve also inspired my partner to join, too!
Joséphine Altzman
Teaneck, United States
I started learning Gemara at the Yeshivah of Flatbush. And I resumed ‘ברוך ה decades later with Rabbanit Michele at Hadran. I started from Brachot and have had an exciting, rewarding experience throughout seder Moed!
Anne Mirsky
Maale Adumim, Israel
My Daf journey began in August 2012 after participating in the Siyum Hashas where I was blessed as an “enabler” of others. Galvanized into my own learning I recited the Hadran on Shas in January 2020 with Rabbanit Michelle. That Siyum was a highlight in my life. Now, on round two, Daf has become my spiritual anchor to which I attribute manifold blessings.
Rina Goldberg
Englewood NJ, United States
I saw an elderly man at the shul kiddush in early March 2020, celebrating the siyyum of masechet brachot which he had been learning with a young yeshiva student. I thought, if he can do it, I can do it! I began to learn masechet Shabbat the next day, Making up masechet brachot myself, which I had missed. I haven’t missed a day since, thanks to the ease of listening to Hadran’s podcast!
Judith Shapiro
Minnesota, United States
I started learning on January 5, 2020. When I complete the 7+ year cycle I will be 70 years old. I had been intimidated by those who said that I needed to study Talmud in a traditional way with a chevruta, but I decided the learning was more important to me than the method. Thankful for Daf Yomi for Women helping me catch up when I fall behind, and also being able to celebrate with each Siyum!
Pamela Elisheva
Bakersfield, United States
I started learning Dec 2019 after reading “If all the Seas Were Ink”. I found
Daily daf sessions of Rabbanit Michelle in her house teaching, I then heard about the siyum and a new cycle starting wow I am in! Afternoon here in Sydney, my family and friends know this is my sacred time to hide away to live zoom and learn. Often it’s hard to absorb and relate then a gem shines touching my heart.
Dianne Kuchar
Dover Heights, Australia
Chullin 63
בַּת מָזְגָא חַמְרָא – שַׁרְיָא, וְסִימָנָיךְ ״יָפֶה כֹּחַ הַבֵּן מִכֹּחַ הָאָב״.
But the bird called the little wine pourer is permitted. And your mnemonic to remember this is the idiom of the Sages: The power of the son is greater than the power of the father, i.e., the larger is forbidden while the smaller is permitted.
אָמַר רַב יְהוּדָה: שְׁקִיטָנָא, אֲרִיכֵי שָׁקֵי וְסוּמָּקֵי – שַׁרְיָא, וְסִימָנָיךְ מוּרְזְמָא. גּוּצֵי וְסוּמָּקֵי – אֲסִירִי, וְסִימָנָיךְ ״נָנוּס פָּסוּל״. אֲרִיכֵי שָׁקֵי וִירוּקֵּי – אֲסִירִי, וְסִימָנָיךְ ״יְרוּקִּין פְּסוּלִין״.
Rav Yehuda says: There are several types of shekitena. The long-shanked red ones are permitted. And your mnemonic to remember this is the murzema bird, which is similar in appearance and known to be kosher. The little red ones are forbidden, and your mnemonic for this is the halakha that a dwarf priest is unfit for Temple service. The long-shanked green, i.e., yellow, ones are forbidden, and your mnemonic for this is the mishna (56a): Innards that have turned green render an animal a tereifa and unfit for consumption.
אָמַר רַב יְהוּדָה: ״שָׁלָךְ״, זֶה הַשּׁוֹלֶה דָּגִים מִן הַיָּם. ״דּוּכִיפַת״, שֶׁהוֹדוֹ כָּפוּת. תַּנְיָא נָמֵי הָכִי: דּוּכִיפַת, שֶׁהוֹדוֹ כָּפוּת, וְזֶהוּ שֶׁהֵבִיא שָׁמִיר לְבֵית הַמִּקְדָּשׁ.
Rav Yehuda says: As for the shalakh, listed as a non-kosher bird (see Leviticus 11:17), this is the bird that scoops [sholeh] fish out of the sea. The dukhifat (see Leviticus 11:19) is the bird whose comb seems bent [hodo kafut] due to its thickness. The Gemara notes: This is also taught in a baraita: The dukhifat is the bird whose comb seems bent, and this is the bird that brought the shamir to the Temple. As recounted in tractate Gittin (68b), King Solomon required a unique worm called the shamir to carve stones of the Temple, as the verse states: “There was neither hammer nor ax nor any tool of iron heard in the house, while it was in building” (I Kings 6:7).
רַבִּי יוֹחָנָן, כִּי הֲוָה חָזֵי שָׁלָךְ, אָמַר: ״מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה״. כִּי הֲוָה חָזֵי נְמָלָה, אָמַר: ״צִדְקָתְךָ כְּהַרְרֵי אֵל״.
The Gemara recounts: When Rabbi Yoḥanan would see a shalakh, he would say: “Your judgments are like the great deep” (Psalms 36:7), as God exacts retribution even upon the fish in the sea. When he would see an ant, he would say the first half of the same verse: “Your righteousness is like the mighty mountains,” as God provides sustenance for the tiny ant just as He does for the largest creatures.
אָמַר אַמֵּימָר: לַקְנִי וּבָטְנִי – שַׁרְיָין, שַׁקְנַאי וּבָטְנַאי – מְקוֹם שֶׁנָּהֲגוּ לֶאֱכוֹל אוֹכְלִין, מְקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לֶאֱכוֹל אֵין אוֹכְלִין. אַטּוּ בְּמִנְהֲגָא תַּלְיָא מִילְּתָא? אִין, וְלָא קַשְׁיָא: הָא בְּאַתְרָא דִּשְׁכִיחִי פֶּרֶס וְעׇזְנִיָּה, הָא בְּאַתְרָא דְּלָא שְׁכִיחִי פֶּרֶס וְעׇזְנִיָּה.
Ameimar says: The laknei and batnei birds are permitted. As for the sakna’ei and batna’ei birds, in any place that it is customary to eat them, one may eat them; in any place that it is customary not to eat them, one may not eat them. The Gemara asks: Is that to say that the matter of whether it is permitted depends on custom? The Gemara responds: Yes, but it is not difficult: This place where they are forbidden is a place where the peres and ozniyya are found. Since they are similar to these birds, one must be concerned that people will confuse them, even though the sakna’ei and batna’ei are themselves kosher. That place where they are permitted is a place where the peres and ozniyya are not found.
אָמַר אַבָּיֵי: קוּאֵי וְקָקוֹאֵי אֲסִירִי, קָקוֹאֲתָא שַׁרְיָא. בְּמַעְרְבָא מַלְקוּ עִילָּוַהּ, וְקָרוּ לַהּ תַּחְוָותָא.
Abaye says: The birds called kevai and kakvai are forbidden, but the kakvata is permitted. Still, in the West, Eretz Yisrael, they flog one who eats it on its account, and they call it taḥveta.
תָּנוּ רַבָּנַן: ״תִּנְשֶׁמֶת״ בָּאוָת שֶׁבָּעוֹפוֹת. אַתָּה אוֹמֵר בָּאוָת שֶׁבָּעוֹפוֹת, אוֹ אֵינוֹ אֶלָּא בָּאוָת שֶׁבַּשְּׁרָצִים? אָמַרְתָּ: צֵא וּלְמַד מִשְּׁלֹשׁ עֶשְׂרֵה מִדּוֹת שֶׁהַתּוֹרָה נִדְרֶשֶׁת בָּהֶן, דָּבָר הַלָּמֵד מֵעִנְיָנוֹ. בְּמָה הַכָּתוּב מְדַבֵּר? בְּעוֹפוֹת, אַף כָּאן בְּעוֹפוֹת.
The Sages taught in a baraita: The tinshemet, listed in the Torah as non-kosher (see Leviticus 11:18), is the ba’ut among birds. One might ask: Do you say that it is the ba’ut among birds, or is it only the ba’ut among creeping animals? The tinshemet is also listed among the creeping animals (see Leviticus 11:30). Say: Go out and learn from the thirteen hermeneutical principles, of which one is: A matter derived from its context. What are the adjacent verses speaking about? They are speaking about birds. So too here, the word tinshemet is referring to birds.
תַּנְיָא נָמֵי גַּבֵּי שְׁרָצִים כְּהַאי גַּוְונָא: ״תִּנְשֶׁמֶת״ בָּאוָת שֶׁבַּשְּׁרָצִים. אַתָּה אוֹמֵר בָּאוָת שֶׁבַּשְּׁרָצִים, אוֹ אֵינוֹ אֶלָּא בָּאוָת שֶׁבָּעוֹפוֹת? אָמַרְתָּ: צֵא וּלְמַד מִשְּׁלֹשׁ עֶשְׂרֵה מִדּוֹת שֶׁהַתּוֹרָה נִדְרֶשֶׁת בָּהֶן, דָּבָר הַלָּמֵד מֵעִנְיָנוֹ – בְּמָה הַכָּתוּב מְדַבֵּר? בִּשְׁרָצִים, אַף כָּאן בִּשְׁרָצִים.
The Gemara notes: It is also taught in a baraita in this way with regard to the tinshemet listed among the creeping animals: The tinshemet here is the ba’ut among creeping animals. One might ask: Do you say that it is the ba’ut among creeping animals, or it is only the ba’ut among birds? Say: Go out and learn from the thirteen hermeneutical principles, of which one is: A matter derived from its context. What are the adjacent verses speaking about? They are speaking about creeping animals. So too here, the word tinshemet is referring to creeping animals.
אָמַר אַבָּיֵי: בָּאוָת שֶׁבָּעוֹפוֹת – קִיפוֹף, בָּאוָת שֶׁבַּשְּׁרָצִים – קוּרְפְּדַאי. אָמַר רַב יְהוּדָה: ״קָאָת״ – זוֹ הַקּוּק, ״רָחָם״ – זוֹ שְׁרַקְרַק.
Abaye says: The ba’ut among birds is commonly called the kifof. The ba’ut among creeping animals is commonly called the kurpedai. Rav Yehuda says: As for the ka’at listed in the Torah as non-kosher (see Leviticus 11:18), this is the bird called a kuk. As for the raḥam, this is the sherakrak.
אָמַר רַבִּי יוֹחָנָן: לָמָּה נִקְרָא שְׁמוֹ רָחָם? כֵּיוָן שֶׁבָּא רָחָם בָּאוּ רַחֲמִים לְעוֹלָם. אָמַר רַב בִּיבִי בַּר אַבָּיֵי: וְהוּא דְּיָתֵיב אַמִּידֵּי וְעָבֵיד ״שְׁרַקְרַק״, וּגְמִירִי דְּאִי יָתֵיב אַאַרְעָא וְשָׁרֵיק – אֲתָא מְשִׁיחָא, שֶׁנֶּאֱמַר: ״אֶשְׁרְקָה לָהֶם וַאֲקַבְּצֵם״.
Rabbi Yoḥanan says: Why is it called the raḥam? Because when the raḥam comes to Eretz Yisrael, mercy [raḥamim] comes to the world, as it appears at the beginning of the rainy season. Rav Beivai bar Abaye said: And it is a sign of rain only when it sits on something and makes a sherakrak sound. And it is learned as a tradition that if it sits on the ground and hisses [veshareik], this is a sign that the Messiah is coming, as it is stated: “I will hiss [eshreka] for them, and gather them” (Zechariah 10:8).
אֲמַר לֵיהּ רַב אַדָּא בַּר שִׁימִי לְמָר בַּר רַב אִידַאי: וְהָא הָהוּא דְּיָתֵיב בֵּי כְרָבָא וּשְׁרַק, וַאֲתָא גָּלָל אַפְסְקֵיהּ לְמוֹחֵיהּ! אֲמַר לֵיהּ: הָהוּא בַּיָּידָא הֲוָה.
Rav Adda bar Shimi said to Mar bar Rav Idai: But wasn’t there a certain raḥam that sat on a plowed field and hissed, and a stone came and broke its head? Mar bar Rav Idai said to him: That raḥam was a liar and was punished for prophesying falsely.
תָּנוּ רַבָּנַן: ״עוֹרֵב״ – זֶה עוֹרֵב, ״אֶת כׇּל עוֹרֵב״ – לְהָבִיא עוֹרֵב הָעִמְקִי, ״לְמִינוֹ״ – לְהָבִיא עוֹרֵב הָבֵא בְּרָאשֵׁי יוֹנִים.
With regard to the verse: “Every orev after its kinds” (Leviticus 11:15), the Sages taught in a baraita: As for the orev, this is the crow. When the verse states: “Every orev,” this serves to include the valley crow as non-kosher. And the verse states: “After its kinds,” to include the crow that comes at the heads of pigeons.
אָמַר מָר: ״עוֹרֵב״ – זֶה עוֹרֵב. אַטּוּ קַמַּן קָאֵי? אֶלָּא אֵימָא: ״עוֹרֵב״ – זֶה עוֹרֵב אוּכָּמָא, וְכֵן הוּא אוֹמֵר: ״קְוֻצּוֹתָיו תַּלְתַּלִּים שְׁחֹרוֹת כָּעוֹרֵב״. הָעִמְקִי – חִיוָּורָא, וְכֵן הוּא אוֹמֵר: ״וּמַרְאֵהוּ עָמֹק מִן הָעוֹר״, כְּמַרְאֵה חַמָּה הָעֲמוּקָּה מִן הַצֵּל.
The Gemara explains: The Master said: As for the orev, this is the crow. Is that to say that the particular crow stands before us, such that one immediately knows which one it is? Rather, say: As for the orev, this is the black crow, and so the verse states: “His locks are curled, and black as a crow” (Song of Songs 5:11). The Gemara continues to explain the baraita: The valley crow [ha’amaki] is the white crow. And so the verse states with regard to leprosy: “If the appearance thereof be deeper [amok] than the skin” (Leviticus 13:30), and the Sages explained: As the appearance of an area lit by the sun, which seems deeper than the shade, which appears to cover it. There is therefore an association between a valley and the color white.
וְעוֹרֵב הַבָּא בְּרָאשֵׁי יוֹנִים, אָמַר רַב פָּפָּא: לָא תֵּימָא דְּאָתֵי בְּרֵישׁ יוֹנֵי, אֶלָּא דְּדָמֵי רֵישֵׁיהּ לִדְיוֹנָה.
And with regard to the crow that comes at the heads of pigeons, Rav Pappa said: Do not say that the baraita means that it comes at the head of pigeons, i.e., it dwells with them; rather, it means that this crow’s head resembles that of a pigeon.
תָּנוּ רַבָּנַן: ״הַנֵּץ״ – זֶה הַנֵּץ, ״לְמִינֵהוּ״ – לְהָבִיא אֶת בַּר חִירְיָא. מַאי בַּר חִירְיָא? אָמַר אַבָּיֵי: שׁוּרִינְקָא.
With regard to the verse: “And the netz after its kinds” (Leviticus 11:16), the Sages taught: As for the netz, this is the hawk. The verse states: “After its kinds,” to include the bird called bar ḥireya. The Gemara asks: What is the bar ḥireya? Abaye said: It is the bird commonly called the shurineka.
אָמַר רַב יְהוּדָה: ״הַחֲסִידָה״ – זוֹ דַּיָּה לְבָנָה. לָמָּה נִקְרָא שְׁמָהּ חֲסִידָה? שֶׁעוֹשָׂה חֲסִידוּת עִם חַבְרוֹתֶיהָ. ״הָאֲנָפָה״ – זוֹ דַּיָּה רַגְזָנִית. לָמָּה נִקְרָא שְׁמָהּ אֲנָפָה? שֶׁמְּנָאָפֶת עִם חַבְרוֹתֶיהָ.
With regard to the verse: “And the ḥasida, and the anafa after its kinds” (Leviticus 11:19), Rav Yehuda says: As for the ḥasida, this is the white dayya. And why is it called ḥasida? Since it performs charity [ḥasidut] for its fellows, giving them from its own food. As for the anafa, this is the irritable dayya. And why is it called anafa? Since it quarrels [mena’efet] with its fellows.
אָמַר רַב חָנָן בַּר רַב חִסְדָּא אָמַר רַב חִסְדָּא אָמַר רַב חָנָן בְּרֵיהּ דְּרָבָא אָמַר רַב: עֶשְׂרִים וְאַרְבָּעָה עוֹפוֹת טְמֵאִין הֵן. אֲמַר לֵיהּ רַב חָנָן בַּר רַב חִסְדָּא לְרַב חִסְדָּא: דְּהֵיכָא? אִי דְּוַיִּקְרָא – עֶשְׂרִים הָווּ, אִי דְּמִשְׁנֵה תוֹרָה – עֶשְׂרִים וְחַד הָווּ, וְכִי תֵּימָא דָּאָה דִּכְתִיבָא בְּוַיִּקְרָא וְלָא כְּתִיבָא בְּמִשְׁנֵה תוֹרָה שִׁדְיַיהּ עֲלַיְיהוּ – אַכַּתִּי עֶשְׂרִין וּתְרֵין הָווּ!
§ Rav Ḥanan bar Rav Ḥisda says that Rav Ḥisda says that Rav Ḥanan, son of Rava, says that Rav says: There are twenty-four non-kosher birds. Rav Ḥanan bar Rav Ḥisda said to Rav Ḥisda, his father: From where in the Torah is this number obtained? If you are referring to the list of Leviticus (11:13–19), there are only twenty birds listed there. If you are referring to the list of Deuteronomy (14:12–18), there are only twenty-one there. And if you would say: Add the da’a, which is written in Leviticus but is not written in Deuteronomy, to the others in Deuteronomy, still there are only twenty-two.
אֲמַר לֵיהּ: הָכִי אָמַר אֲבוּהּ דְּאִמָּךְ מִשְּׁמֵיהּ דְּרַב: ״לְמִינָהּ״ ״לְמִינָהּ״ ״לְמִינוֹ״ ״לְמִינֵהוּ״ – הֲרֵי כָּאן אַרְבַּע. אִי הָכִי עֶשְׂרִין וְשֵׁית הָווּ? אָמַר אַבָּיֵי: דָּאָה וְרָאָה אַחַת הִיא, דְּאִי סָלְקָא דַּעְתָּךְ תַּרְתֵּי אִינּוּן,
Rav Ḥisda said to him: This is what your mother’s father, Rav Ḥanan, son of Rava, said in the name of Rav: The phrases “after its kinds,” “after its kinds,” “after its kinds,” and “after its kinds,” that appear in each list indicate additional cases. Here, then, are four more. The Gemara objects: If so, there are twenty-six, not twenty-four. Abaye said: The da’a mentioned in Leviticus and the ra’a mentioned in Deuteronomy are one bird. As, if it enters your mind that they are two different birds,
מִכְּדֵי מִשְׁנֵה תוֹרָה לְאוֹסוֹפֵי הוּא דַּאֲתָא, מַאי שְׁנָא הָכָא דִּכְתִיב ״דָּאָה״ וּמַאי שְׁנָא הָכָא דִּכְתִיב ״רָאָה״ וְלָא כְּתִיב ״דָּאָה״? אֶלָּא שְׁמַע מִינַּהּ מִין רָאָה וְדָאָה אַחַת הִיא.
one might ask: Since it is assumed that the list in Deuteronomy comes to add to the list in Leviticus, what is different here, in Leviticus, that it is written: “Da’a,” and what is different here, in Deuteronomy, that it is written: “Ra’a,” and da’a is not written? Rather, conclude from the presence of each on only one list that the ra’a and da’a are one species.
וְאַכַּתִּי עֶשְׂרִין וְחַמְשָׁה הָווּ? אָמַר אַבָּיֵי: כְּשֵׁם שֶׁרָאָה וְדָאָה אַחַת הִיא, כָּךְ אַיָּה וְדַיָּה אַחַת הִיא. דְּאִי סָלְקָא דַּעְתָּךְ תַּרְתֵּי אִינּוּן, מִכְּדֵי מִשְׁנֵה תוֹרָה לְאוֹסוֹפֵי הוּא דַּאֲתָא, מַאי שְׁנָא הָכָא דִּכְתִיב ״לְמִינָהּ״ אַאַיָּה, וּמַאי שְׁנָא הָתָם דִּכְתִיב ״לְמִינָהּ״ אַדַּיָּה? אֶלָּא שְׁמַע מִינַּהּ: אַיָּה וְדַיָּה אַחַת הִיא.
The Gemara objects: But still, there are twenty-five birds, not twenty-four. Abaye said: Just as the ra’a and da’a are one species, so too, the ayya and the dayya, the latter of which is mentioned only in Deuteronomy, are one species. As, if it enters your mind that they are two different species, one might ask: Since it is assumed that the list in Deuteronomy comes to add to the list in Leviticus, what is different here, in Leviticus, that it is written: “After its kinds,” about the ayya, prohibiting some other kind of ayya, and what is different there, in Deuteronomy, that it is written: “After its kinds,” about the dayya? Why is the ayya not mentioned? Rather, learn from the use of the same phrase with regard to the ayya and dayya that they are one species.
וְכִי מֵאַחַר שֶׁאַיָּה וְדַיָּה אַחַת הִיא, לְמָה לֵיהּ לְמִיכְתַּב אַיָּה וְדַיָּה? כִּדְתַנְיָא, רַבִּי אוֹמֵר: אֶקְרָא אֲנִי אַיָּה, דַּיָּה לָמָּה נֶאֶמְרָה? כְּדֵי שֶׁלֹּא תִּתֵּן פִּתְחוֹן פֶּה לְבַעַל דִּין לַחְלוֹק, שֶׁלֹּא תְּהֵא אַתָּה קוֹרֵא אַיָּה וְהוּא קוֹרֵא דַּיָּה, אַתָּה קוֹרֵא דַּיָּה וְהוּא קוֹרֵא אַיָּה, לְכָךְ כָּתַב בְּמִשְׁנֵה תוֹרָה: ״וְהָרָאָה וְאֶת הָאַיָּה וְהַדַּיָּה לְמִינָהּ״.
The Gemara asks: And now that the ayya and dayya are one species, why did the Torah need to write both ayya and dayya in Deuteronomy? The Gemara responds: As it is taught in a baraita that Rabbi Yehuda HaNasi says: Given that the two are one species, I will read ayya and know that it is forbidden. Why is dayya stated? It is so as not to give a claim to a litigant to disagree, and it should not occur that you call it an ayya and he calls it a dayya and eats it. Likewise, the Torah did not write only dayya so that it will not occur that you call it a dayya and he calls it an ayya and eats it. Therefore, the Torah writes in Deuteronomy: “And the ra’a, and the ayya, and the dayya after its kinds” (Deuteronomy 14:13). Consequently, both the list in Leviticus and that in Deuteronomy enumerate twenty-four birds, in accordance with the statement attributed to Rav.
מֵיתִיבִי: לָמָּה נִשְׁנוּ? בִּבְהֵמָה – מִפְּנֵי הַשְּׁסוּעָה, וּבָעוֹפוֹת – מִפְּנֵי הָרָאָה. מַאי לָאו, מִדִּבְהֵמָה דְּהָתָם לְאוֹסוֹפֵי, עוֹפוֹת נָמֵי לְאוֹסוֹפֵי? לָא, הָתָם לְאוֹסוֹפֵי, הָכָא לְפָרוֹשֵׁי.
The Gemara raises an objection from a baraita: Why is the list of non-kosher animals in Leviticus repeated? It is due to the necessity of adding the shesua (Deuteronomy 14:7), which was not listed in Leviticus. And the list of non-kosher birds is repeated due to the ra’a. What, is it not understood from the fact that the extra list of animals there, in Deuteronomy, is to add animals, that the list of birds is also repeated to add birds? The Gemara responds: No, there, i.e., with regard to animals, the list is repeated to add, but here, with regard to birds, it is repeated only to explain.
וּפְלִיגָא דְּרַבִּי אֲבָהוּ, דְּאָמַר רַבִּי אֲבָהוּ: רָאָה זוֹ אַיָּה, וְלָמָּה נִקְרָא שְׁמָהּ רָאָה? שֶׁרוֹאָה בְּיוֹתֵר, וְכֵן הוּא אוֹמֵר: ״נָתִיב לֹא יְדָעוֹ עָיִט וְלֹא שְׁזָפַתּוּ עֵין אַיָּה״, תָּנָא: עוֹמֶדֶת בְּבָבֶל וְרוֹאָה נְבֵלָה בְּאֶרֶץ יִשְׂרָאֵל.
And the opinion that the da’a and ra’a are one species, and that the ayya and dayya are another species, differs from the opinion of Rabbi Abbahu, as Rabbi Abbahu says: The ra’a is the ayya. And why is it called the ra’a? Since it sees [ro’ah] most vividly. And so the verse states: “That path no bird of prey knows, neither has the eye of the ayya seen it” (Job 28:7). And a Sage taught: The ra’a can stand in Babylonia and see a carcass in Eretz Yisrael.
מִדְּרָאָה הַיְינוּ אַיָּה, מִכְּלָל דְּדָאָה לָאו הַיְינוּ רָאָה. מִכְּדֵי מִשְׁנֵה תוֹרָה לְאוֹסוֹפֵי הוּא דַּאֲתָא, מַאי שְׁנָא הָכָא דִּכְתִיב ״דָּאָה״, וּמַאי שְׁנָא הָתָם דְּלָא כְּתִיב ״דָּאָה״? אֶלָּא לָאו שְׁמַע מִינַּהּ דָּאָה וְרָאָה וְאַיָּה אַחַת הִיא.
The Gemara discusses Rabbi Abbahu’s statement: Since the ra’a is the same as the ayya, by inference, one may conclude that the da’a is not the same as the ra’a; otherwise, there are not twenty-four non-kosher birds. But since it is assumed that the list in Deuteronomy comes to add to the list in Leviticus, what is different here, in Leviticus, that it is written: “Da’a,” and what is different there, in Deuteronomy, that da’a is not written? Rather, must one not conclude from the discrepancy that the two are the same? If so, one must conclude that according to Rabbi Abbahu, the da’a and ra’a and ayya are all one species.
וּמִדְּרָאָה הַיְינוּ אַיָּה, מִכְּלַל דְּדַיָּה לָאו הַיְינוּ אַיָּה. מַאי שְׁנָא הָתָם דִּכְתִיב ״לְמִינֵהוּ״ אַאַיָּה, וּמַאי שְׁנָא הָכָא דְּלָא כְּתִיב ״לְמִינֵהוּ״ אַאַיָּה אֶלָּא אַדַּיָּה? אֶלָּא שְׁמַע מִינַּהּ דָּאָה וְרָאָה דַּיָּה וְאַיָּה אַחַת הִיא.
And furthermore, from the fact that Rabbi Abbahu holds that the ra’a is the same as the ayya, by inference, one may conclude that the dayya is not the same as the ayya. But if so, one may ask again: What is different there, in Leviticus, that it is written: “After its kinds,” about the ayya, and what is different here, in Deuteronomy, that it is not written: “After its kinds,” about the ayya but about the dayya? Rather, the ayya and dayya must be one species. And one may learn from the combination of the two disputes that according to Rabbi Abbahu, the da’a and ra’a, dayya and ayya are all one species. Consequently, according to Rabbi Abbahu, there are only twenty-three non-kosher species.
תַּנְיָא, אִיסִי בֶּן יְהוּדָה אוֹמֵר: מֵאָה עוֹפוֹת טְמֵאִין יֵשׁ בַּמִּזְרָח, וְכוּלָּן מִין ״אַיָּה״ הֵן. תָּנֵי אֲבִימִי בְּרֵיהּ דְּרַבִּי אֲבָהוּ: שְׁבַע מֵאוֹת מִינֵי דָגִים הֵן, וּשְׁמוֹנֶה מֵאוֹת מִינֵי חֲגָבִים, וּלְעוֹפוֹת אֵין מִסְפָּר. עוֹפוֹת עֶשְׂרִין וְאַרְבָּעָה הָווּ! אֶלָּא: וּלְעוֹפוֹת טְהוֹרִים אֵין מִסְפָּר.
§ With regard to the phrase: “The ayya after its kinds” (Leviticus 11:14), it is taught in a baraita that Isi ben Yehuda says: There are one hundred non-kosher birds in the East, and they are all species of ayya. Avimi, son of Rabbi Abbahu, taught: There are seven hundred types of non-kosher fish, and eight hundred types of non-kosher grasshopper, and there are countless birds. The Gemara protests: Are there countless non-kosher birds? But there are only twenty-four non-kosher birds mentioned in the Torah. Rather, Avimi must have meant: And there are countless kosher birds.
תַּנְיָא, רַבִּי אוֹמֵר: גָּלוּי וְיָדוּעַ לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם שֶׁבְּהֵמָה טְמֵאָה מְרוּבָּה מִן הַטְּהוֹרוֹת, לְפִיכָךְ מָנָה הַכָּתוּב בַּטְּהוֹרָה. גָּלוּי וְיָדוּעַ לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם שֶׁעוֹפוֹת טְהוֹרִין מְרוּבִּין עַל הַטְּמֵאִין, לְפִיכָךְ מָנָה הַכָּתוּב בַּטְּמֵאִין.
It is taught in a baraita: Rabbi Yehuda HaNasi says: It is revealed and known before the One Who spoke and the world came into being that the species of non-kosher animals are more numerous than the kosher ones. Therefore, the Torah lists the kosher animals, teaching that all the rest are non-kosher. On the other hand, it is revealed and known before the One Who spoke and the world came into being that the species of kosher birds are more numerous than the non-kosher ones. Therefore, the Torah lists the non-kosher birds.
מַאי קָא מַשְׁמַע לַן? כִּדְרַב הוּנָא אָמַר רַב, וְאָמְרִי לַהּ אָמַר רַב הוּנָא אָמַר רַב מִשּׁוּם רַבִּי מֵאִיר: לְעוֹלָם יִשְׁנֶה אָדָם לְתַלְמִידוֹ דֶּרֶךְ קְצָרָה.
The Gemara asks: What is this baraita teaching us? The Gemara responds: As Rav Huna says that Rav says, and some say that Rav Huna says that Rav says in the name of Rabbi Meir: A person should always teach his student in a concise manner, just as the Torah is concise in its language.
אָמַר רַבִּי יִצְחָק: עוֹף טָהוֹר נֶאֱכָל בְּמָסוֹרֶת, נֶאֱמָן הַצַּיָּיד לוֹמַר: עוֹף זֶה טָהוֹר, מָסַר לִי רַבִּי. אָמַר רַבִּי יוֹחָנָן: וְהוּא שֶׁבָּקִי בָּהֶן וּבִשְׁמוֹתֵיהֶן.
Rabbi Yitzḥak says: A kosher bird may be eaten on the strength of a tradition that it is kosher, without inspecting for the signs listed in the mishna. And the hunter is deemed credible to say: My teacher conveyed to me that this bird is kosher. Rabbi Yoḥanan said: And this is the halakha only when the teacher is familiar with the non-kosher birds and with their names.
בָּעֵי רַבִּי זֵירָא: רַבּוֹ חָכָם, אוֹ רַבּוֹ צַיָּיד? תָּא שְׁמַע, דְּאָמַר רַבִּי יוֹחָנָן: וְהוּא שֶׁבָּקִי בָּהֶן וּבִשְׁמוֹתֵיהֶן. אִי אָמְרַתְּ בִּשְׁלָמָא רַבּוֹ צַיָּיד – שַׁפִּיר, אֶלָּא אִי אָמְרַתְּ רַבּוֹ חָכָם, בִּשְׁלָמָא שְׁמַיְיהוּ גְּמִיר לְהוּ, אֶלָּא אִינְהוּ מִי יָדַע לְהוּ? אֶלָּא לָאו שְׁמַע מִינַּהּ: רַבּוֹ צַיָּיד. שְׁמַע מִינַּהּ.
Rabbi Zeira raises a dilemma: Was Rabbi Yoḥanan referring to the hunter’s teacher the Sage, or to his teacher the hunter, i.e., the one who taught him how to hunt? The Gemara responds: Come and hear proof from that which Rabbi Yoḥanan said: And this applies only when the teacher is familiar with them and with their names. Granted, if you say this is referring to his teacher the hunter, this works out well. But if you say it is referring to his teacher the Sage, granted, a Sage will know their names, since he has learned them, but does he recognize the birds themselves? Rather, must one not conclude from it that Rabbi Yoḥanan referred to his teacher the hunter? The Gemara concludes: Indeed, conclude from it that this is so.
תָּנוּ רַבָּנַן: לוֹקְחִין בֵּיצִים מִן הַגּוֹיִם בְּכׇל מָקוֹם, וְאֵין חוֹשְׁשִׁין לֹא מִשּׁוּם נְבֵלוֹת וְלֹא מִשּׁוּם טְרֵפוֹת.
§ The Sages taught in a baraita: One may buy eggs from the gentiles anywhere, and one need not be concerned, neither with regard to carcasses, i.e., that the egg may have been removed from a carcass of a bird and therefore forbidden, nor with regard to eggs from tereifot, because neither of these possibilities is likely.
וְדִילְמָא דְּעוֹף טָמֵא נִינְהוּ? אָמַר אֲבוּהּ דִּשְׁמוּאֵל: בְּאוֹמֵר שֶׁל עוֹף פְּלוֹנִי טָהוֹר. וְלֵימָא שֶׁל עוֹף טָהוֹר? אִי הָכִי, אִית לֵיהּ לְאִישְׁתְּמוֹטֵי.
The Gemara objects: But perhaps they are from a non-kosher bird. Shmuel’s father said: The baraita is referring to a case where the gentile says they are of such and such bird, which is known to be kosher. The Gemara challenges: But if the gentile is deemed credible, let him say only that they are of a kosher bird. Why does he need to name the species? The Gemara responds: If so, if he does not name the species, he has the opportunity to deflect scrutiny if he is dishonest; but if he names the species, one can bring other eggs of the same species to compare and validate the claim.
וְלִבְדּוֹק בְּסִימָנִין! דְּתַנְיָא: כְּסִימָנֵי בֵיצִים כָּךְ סִימָנֵי דָגִים. סִימָנֵי דָגִים סָלְקָא דַּעְתָּךְ? ״סְנַפִּיר וְקַשְׂקֶשֶׂת״ אָמַר רַחֲמָנָא! אֶלָּא אֵימָא: כָּךְ סִימָנֵי
The Gemara asks: But why must one rely on the gentile? Let him inspect the eggs for signs, as it is taught in a baraita: Like the signs of kosher eggs, so too are the signs of fish. The Gemara interjects: Can it enter your mind that the baraita is referring to the signs of fish? The Merciful One states them explicitly in the Torah: “Fins and scales” (Leviticus 11:9). Rather, say: So too are the signs of
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