Can one buy eggs from a non Jew? Under what conditions? Are there simanim of kosher eggs? If so, what are they? What is the halacha regarding one who finds blood in eggs? Does it depend on where the blood is? What is the source that eggs of non kosher birds are forbidden?
This week’s learning is sponsored for the merit and safety of Haymanut (Emuna) Kasau, who was 9 years old when she disappeared from her home in Tzfat two years ago, on the 16th of Adar, 5784 (February 25, 2024), and whose whereabouts remain unknown.
This week’s learning is dedicated of the safety of our nation, the soldiers and citizens of Israel, and for the liberation of the Iranian people. May we soon see the realization of “ליהודים היתה אורה ושמחה וששון ויקר”.
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This week’s learning is sponsored for the merit and safety of Haymanut (Emuna) Kasau, who was 9 years old when she disappeared from her home in Tzfat two years ago, on the 16th of Adar, 5784 (February 25, 2024), and whose whereabouts remain unknown.
This week’s learning is dedicated of the safety of our nation, the soldiers and citizens of Israel, and for the liberation of the Iranian people. May we soon see the realization of “ליהודים היתה אורה ושמחה וששון ויקר”.
Chullin 64
עוּבְּרֵי דָּגִים.
fish embryos, i.e., fish eggs found in the fish’s innards.
וְתַנְיָא גַּבֵּי בֵיצִים: אֵלּוּ הֵן סִימָנֵי בֵיצִים – כָּל שֶׁכּוֹדֶרֶת וַעֲגוּלְגּוֹלֶת, רֹאשָׁהּ אֶחָד כַּד וְרֹאשָׁהּ אֶחָד חַד – טְהוֹרָה, שְׁנֵי רָאשֶׁיהָ כַּדִּין אוֹ שְׁנֵי רָאשֶׁיהָ חַדִּין – טְמֵאִין. חֶלְבּוֹן מִבַּחוּץ וְחֶלְמוֹן מִבִּפְנִים – טְהוֹרָה, חֶלְמוֹן מִבַּחוּץ וְחֶלְבּוֹן מִבְּפָנִים – טְמֵאָה, חֶלְמוֹן וְחֶלְבּוֹן מְעוֹרָבִין זֶה בָּזֶה – בְּיָדוּעַ שֶׁהִיא בֵּיצַת הַשֶּׁרֶץ.
The Gemara continues: And it is taught in a baraita about eggs that these are the signs of bird eggs: Any egg that narrows at the top and is rounded, so that one of its ends is rounded and the other one of its ends is pointed, is kosher. If both of its ends are rounded or both of its ends are pointed, they are non-kosher. If the albumen is on the outside and the yolk on the inside, it is kosher. If the yolk is on the outside and the albumen on the inside, it is non-kosher. If the yolk and albumen are mixed with each other, it is certainly the egg of a creeping animal. Therefore, if it is possible to recognize a kosher egg by these signs, there is no need to rely on the gentile.
לָא צְרִיכָא, דַּחֲתוּכוֹת. וְלִיבְדּוֹק בְּחֶלְמוֹן וְחֶלְבּוֹן? בִּטְרוּפוֹת בִּקְעָרָה.
The Gemara responds: No, it is necessary if the eggs have already been cut and one cannot know their original shape. The Gemara challenges: But let him inspect the yolk and the albumen, to see which is inside and which is outside. The Gemara responds: The baraita deals with a case where the eggs are mixed in a bowl, and it is impossible to discern this.
וּכְהַאי גַּוְונָא מִי זָבְנִינַן מִינַּיְיהוּ? וְהָא תַּנְיָא: אֵין מוֹכְרִין בֵּיצַת טְרֵפָה לְגוֹי, אֶלָּא אִם כֵּן טְרוּפָה בִּקְעָרָה; לְפִיכָךְ אֵין לוֹקְחִין מֵהֶם בֵּיצִים טְרוּפוֹת בִּקְעָרָה.
The Gemara counters: But in a case like this, where the eggs are mixed, may we buy eggs from them? Isn’t it taught in another baraita: One may sell the egg of a tereifa bird to a gentile only if it is mixed in a bowl; therefore, one may not buy eggs mixed in a bowl from them, because they may be from tereifot? If so, it cannot be that the baraita deals with a case where they are mixed, and one should be able to inspect the yolk and albumen.
אֶלָּא אָמַר רַבִּי זֵירָא: סִימָנִין לָאו דְּאוֹרָיְיתָא, דְּאִי לָא תֵּימָא הָכִי, הָא דְּאָמַר רַב אַסִּי: שְׁמֹנָה סְפֵיקוֹת הֵן – לִיבְדּוֹק בְּבֵיצִים דִּידְהוּ! אֶלָּא שְׁמַע מִינַּהּ: סִימָנִין לָאו דְּאוֹרָיְיתָא.
Rather, Rabbi Zeira said: The signs of a kosher egg are not valid by Torah law. As, if you do not say so, one encounters difficulty with that which Rav Asi says: There are eight birds whose kosher status is uncertain. Why is there uncertainty? Let one inspect their eggs for the signs listed in the baraita to determine whether they are kosher. Rather, learn from it that the signs are not valid by Torah law and one may not rely on them.
אֶלָּא לְמַאי הִלְכְתָא קָתָנֵי לַהּ? הָכִי קָאָמַר: שְׁנֵי רָאשֶׁיהָ כַּדִּין, אוֹ שְׁנֵי רָאשֶׁיהָ חַדִּין, אוֹ חֶלְמוֹן מִבַּחוּץ וְחֶלְבּוֹן מִבִּפְנִים – וַדַּאי טְמֵאָה. רֵישֵׁיהּ חַד חַד, רֵישֵׁיהּ חַד כַּד, וְחֶלְבּוֹן מִבַּחוּץ וְחֶלְמוֹן מִבִּפְנִים, וְאָמַר לָךְ שֶׁל עוֹף פְּלוֹנִי וְטָהוֹר הוּא – סְמוֹךְ עֲלֵיהּ. בִּסְתָמָא – לָא תִּסְמוֹךְ עֲלֵיהּ, דְּאִיכָּא דְּעוֹרְבָא דְּדָמֵי לִדְיוֹנָה.
The Gemara asks: But if one may not rely on these signs, with regard to what halakha is the baraita teaching them? The Gemara responds: This is what the baraita is saying: If both of its ends are rounded, or both its ends are pointed, or the yolk is on the outside and the albumen is on the inside, it is certainly non-kosher. But if one of its ends is pointed and one of its ends is rounded, and the albumen is on the outside and the yolk on the inside, and the gentile says to you that it is from such and such bird, and that bird is kosher, rely on the signs. But if he offers no specification of the type of bird, or if one simply finds eggs with these signs, do not rely on them, since there are crow’s eggs that resemble those of a pigeon.
אָמַר מָר: חֶלְבּוֹן וְחֶלְמוֹן מְעוֹרָבִין זֶה בָּזֶה – בְּיָדוּעַ שֶׁהִיא בֵּיצַת הַשֶּׁרֶץ. לְמַאי הִלְכְתָא? אָמַר רַב עוּקְבָא בַּר חָמָא: לוֹמַר שֶׁאִם רִיקְּמָה וְנִיקְּבָה בְּכַעֲדָשָׁה – מְטַמֵּא.
The Gemara analyzes the baraita: The Master said: If the albumen and yolk are mixed with each other, it is certainly the egg of a creeping animal and not of a non-kosher bird. The Gemara asks: For what halakha is this information necessary? Either way, the egg is forbidden. Rav Ukva bar Ḥama said: The baraita means to say that if tissue of an embryo developed [rikema] inside it and it was perforated, and one touched it, it transmits ritual impurity provided that the embryo is at least the size of a lentil-bulk, because the carcass of a creeping animal of this size is a source of ritual impurity.
מַתְקֵיף לַהּ רָבִינָא: וְדִלְמָא דְּנָחָשׁ הִיא? אֶלָּא אָמַר רָבָא: שֶׁאִם רִיקְּמָה וְאָכְלָה – לוֹקֶה עָלֶיהָ מִשּׁוּם ״שֶׁרֶץ הַשֹּׁרֵץ עַל הָאָרֶץ״.
Ravina objects to this: But perhaps it is the egg of a snake, whose carcass does not transmit ritual impurity, even though the albumen and yolk of its eggs are mixed together. Rather, Rava said: The baraita does not teach about ritual impurity, but rather that if tissue of an embryo developed inside the egg and one ate it, he is flogged on its account, due to the prohibition: “And every swarming thing that swarms upon the earth is a detestable thing; it shall not be eaten” (Leviticus 11:41).
אִי הָכִי, מַאי אִירְיָא דִּטְמֵאָה? אֲפִילּוּ דִּטְהוֹרָה נָמֵי! דְּתַנְיָא: ״כׇּל הַשֶּׁרֶץ הַשֹּׁרֵץ עַל הָאָרֶץ״ –
The Gemara asks: If so, why specifically mention the egg of a non-kosher creeping animal? The same would apply even for one who eats the embryo of a kosher bird as well. In either case, one is flogged, as it is taught in a baraita that the verse: “Every swarming thing that swarms upon the earth,”
לְרַבּוֹת אֶפְרוֹחִים שֶׁלֹּא נִפְתְּחוּ עֵינֵיהֶם! מִדְּרַבָּנַן, וּקְרָא אַסְמַכְתָּא בְּעָלְמָא.
serves to include chicks of pigeons whose eyes have not yet opened in the prohibition against consuming swarming things. The Gemara responds: This prohibition is by rabbinic law, and the verse cited is a mere support for it. One who eats the embryo of a kosher bird is not liable to receive lashes.
תָּנוּ רַבָּנַן: גִּיעוּלֵי בֵּיצִים מוּתָּרוֹת, בֵּיצִים מוּזָרוֹת – נֶפֶשׁ יָפָה תֹּאכְלֵם, נִמְצָא עָלֶיהָ קוֹרֶט דָּם – זוֹרֵק אֶת הַדָּם וְאוֹכֵל אֶת הַשְּׁאָר.
§ The Sages taught in a baraita: Kosher eggs that have been boiled with non-kosher eggs are permitted. Unfertilized eggs are permitted, and one of strong constitution may eat them, even if the hen has sat on them for a long period of time. If a drop [koret] of blood is found on it, one discards the blood, which is the first stage of an embryo’s development, and eats the rest.
אָמַר רַבִּי יִרְמְיָה: וְהוּא שֶׁנִּמְצָא עַל קֶשֶׁר שֶׁלָּהּ. תָּנֵי דּוֹסְתַּאי אֲבוּהּ דְּרַבִּי אַפְטוֹרִיקִי: לֹא שָׁנוּ אֶלָּא שֶׁנִּמְצָא עַל חֶלְבּוֹן שֶׁלָּהּ, אֲבָל נִמְצָא עַל חֶלְמוֹן שֶׁלָּהּ – אֲפִילּוּ בֵּיצָה אֲסוּרָה. מַאי טַעְמָא? דִּשְׁדָא תִּכְלָא בְּכוּלַּהּ. אֲמַר לֵיהּ רַב גְּבִיהָה מִבֵּי כְתִיל לְרַב אָשֵׁי: אִיפְּכָא תָּנֵי תַּנָּא קַמֵּיהּ דְּאַבָּיֵי, וְאַבָּיֵי הוּא דְּתָרְצַהּ נִיהֲלֵיהּ הָכִי.
Rabbi Yirmeya said: And this applies when the blood is found on its knot, i.e., the place in the albumen where the embryo begins to develop, since this proves that tissue has not developed elsewhere in the egg. And so taught Dostai, father of Rabbi Aptoriki: The Sages taught that one may eat the rest of the egg only when the blood is found on its albumen, i.e., the knot; but if it is found on its yolk, even the rest of the egg is forbidden. What is the reason for this? It is that the decay has spread through all of it. Rav Geviha from Bei Ketil said to Rav Ashi: A tanna taught the opposite before Abaye, that one may eat the rest of the egg only when the blood is found on its yolk, and it is Abaye that corrected it in this manner.
אָמַר חִזְקִיָּה: מִנַּיִן לְבֵיצַת טְמֵאָה שֶׁהִיא אֲסוּרָה מִן הַתּוֹרָה? שֶׁנֶּאֱמַר: ״וְאֶת בַּת הַיַּעֲנָה״, וְכִי בַּת יֵשׁ לָהּ לַיַּעֲנָה? אֶלָּא אֵיזוֹ – זוֹ בֵּיצָה טְמֵאָה. וְדִלְמָא הַיְינוּ שְׁמַיְיהוּ? לָא סָלְקָא דַּעְתָּךְ, דִּכְתִיב: ״בַּת עַמִּי לְאַכְזָר כַּיְעֵנִים בַּמִּדְבָּר״.
§ Ḥizkiyya says: From where is it derived that the egg of a non-kosher bird is prohibited by Torah law? As it is stated: “And the daughter [bat] of the ya’ana” (Leviticus 11:16). But does the ya’ana have a daughter whose forbidden status would be different from that of its mother? Both daughter and mother should be included in the same prohibition. Rather, which is this? This is a non-kosher egg. The Gemara challenges: But perhaps this is their name, i.e., the bird is called bat ya’ana. The Gemara responds: This should not enter your mind, as it is written: “The daughter of my people has become cruel, like the ye’enim in the wilderness” (Lamentations 4:3).
וְלָא? וְהָא כְּתִיב: ״אֶעֱשֶׂה מִסְפֵּד כַּתַּנִּים וְאֵבֶל כִּבְנוֹת יַעֲנָה״? כְּיַעֲנָה זוֹ שֶׁמִּתְאַבֶּלֶת עַל בָּנֶיהָ. וְהָא כְּתִיב: ״וְשָׁכְנוּ שָׁם בְּנוֹת יַעֲנָה״? כְּיַעֲנָה זוֹ שֶׁשּׁוֹכֶנֶת עִם בָּנֶיהָ.
The Gemara persists: And is bat ya’ana not its name? But isn’t it written: “I will make a wailing like the jackals, and a mourning like the daughters [benot] of the ya’ana” (Micah 1:8)? The Gemara responds: The verse means: I will make mourning like this ya’ana that mourns for its children. The Gemara asks: But isn’t it written: “And benot ya’ana shall dwell there” (Isaiah 13:21)? The Gemara responds: Here too, the verse means: And they shall dwell there like this ya’ana that dwells with its children.
וְהָכְתִיב: ״תְּכַבְּדֵנִי חַיַּת הַשָּׂדֶה תַּנִּים וּבְנוֹת יַעֲנָה״, וְאִי סָלְקָא דַעְתָּךְ בֵּיצָה, בֵּיצָה בַּת מֵימַר שִׁירָה הִיא? אֶלָּא, כְּתִיב ״הַיַּעֲנָה״, וּכְתִיב ״בַּת הַיַּעֲנָה״.
The Gemara asks: But isn’t it written: “The animals of the field shall honor Me, the jackals and the benot ya’ana” (Isaiah 43:20)? And if it enters your mind that the term bat ya’ana is referring to an egg, can an egg sing a song of praise to God? Rather, one must say: The ya’ana is written, and the bat ya’ana is also written, and both are acceptable names for this bird.
וְשָׁאנֵי הָכָא, דְּפָסֵק סָפְרָא לִשְׁתֵּי תֵּיבוֹת, וּמִדְּפָסֵיק לְהוּ סָפְרָא
And still, the name here is different from those of other animals, in that the scribe splits it into two words: Bat ya’ana, even though it is one species. And from the fact that the scribe splits it
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Bronx, United States
I started to listen to Michelle’s podcasts four years ago. The minute I started I was hooked. I’m so excited to learn the entire Talmud, and think I will continue always. I chose the quote “while a woman is engaged in conversation she also holds the spindle”. (Megillah 14b). It reminds me of all of the amazing women I learn with every day who multi-task, think ahead and accomplish so much.
Julie Mendelsohn
Zichron Yakov, Israel
I started last year after completing the Pesach Sugiyot class. Masechet Yoma might seem like a difficult set of topics, but for me made Yom Kippur and the Beit HaMikdash come alive. Liturgy I’d always had trouble connecting with took on new meaning as I gained a sense of real people moving through specific spaces in particular ways. It was the perfect introduction; I am so grateful for Hadran!
Debbie Engelen-Eigles
Minnesota, United States
I had dreamed of doing daf yomi since I had my first serious Talmud class 18 years ago at Pardes with Rahel Berkovitz, and then a couple of summers with Leah Rosenthal. There is no way I would be able to do it without another wonderful teacher, Michelle, and the Hadran organization. I wake up and am excited to start each day with the next daf.
Beth Elster
Irvine, 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
After reading the book, “ If All The Seas Were Ink “ by Ileana Kurshan I started studying Talmud. I searched and studied with several teachers until I found Michelle Farber. I have been studying with her for two years. I look forward every day to learn from her.
Janine Rubens
Virginia, United States
My first Talmud class experience was a weekly group in 1971 studying Taanit. In 2007 I resumed Talmud study with a weekly group I continue learning with. January 2020, I was inspired to try learning Daf Yomi. A friend introduced me to Daf Yomi for Women and Rabbanit Michelle Farber, I have kept with this program and look forward, G- willing, to complete the entire Shas with Hadran.
Lorri Lewis
Palo Alto, CA, United States
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Susan Fisher
Raanana, Israel
Chullin 64
עוּבְּרֵי דָּגִים.
fish embryos, i.e., fish eggs found in the fish’s innards.
וְתַנְיָא גַּבֵּי בֵיצִים: אֵלּוּ הֵן סִימָנֵי בֵיצִים – כָּל שֶׁכּוֹדֶרֶת וַעֲגוּלְגּוֹלֶת, רֹאשָׁהּ אֶחָד כַּד וְרֹאשָׁהּ אֶחָד חַד – טְהוֹרָה, שְׁנֵי רָאשֶׁיהָ כַּדִּין אוֹ שְׁנֵי רָאשֶׁיהָ חַדִּין – טְמֵאִין. חֶלְבּוֹן מִבַּחוּץ וְחֶלְמוֹן מִבִּפְנִים – טְהוֹרָה, חֶלְמוֹן מִבַּחוּץ וְחֶלְבּוֹן מִבְּפָנִים – טְמֵאָה, חֶלְמוֹן וְחֶלְבּוֹן מְעוֹרָבִין זֶה בָּזֶה – בְּיָדוּעַ שֶׁהִיא בֵּיצַת הַשֶּׁרֶץ.
The Gemara continues: And it is taught in a baraita about eggs that these are the signs of bird eggs: Any egg that narrows at the top and is rounded, so that one of its ends is rounded and the other one of its ends is pointed, is kosher. If both of its ends are rounded or both of its ends are pointed, they are non-kosher. If the albumen is on the outside and the yolk on the inside, it is kosher. If the yolk is on the outside and the albumen on the inside, it is non-kosher. If the yolk and albumen are mixed with each other, it is certainly the egg of a creeping animal. Therefore, if it is possible to recognize a kosher egg by these signs, there is no need to rely on the gentile.
לָא צְרִיכָא, דַּחֲתוּכוֹת. וְלִיבְדּוֹק בְּחֶלְמוֹן וְחֶלְבּוֹן? בִּטְרוּפוֹת בִּקְעָרָה.
The Gemara responds: No, it is necessary if the eggs have already been cut and one cannot know their original shape. The Gemara challenges: But let him inspect the yolk and the albumen, to see which is inside and which is outside. The Gemara responds: The baraita deals with a case where the eggs are mixed in a bowl, and it is impossible to discern this.
וּכְהַאי גַּוְונָא מִי זָבְנִינַן מִינַּיְיהוּ? וְהָא תַּנְיָא: אֵין מוֹכְרִין בֵּיצַת טְרֵפָה לְגוֹי, אֶלָּא אִם כֵּן טְרוּפָה בִּקְעָרָה; לְפִיכָךְ אֵין לוֹקְחִין מֵהֶם בֵּיצִים טְרוּפוֹת בִּקְעָרָה.
The Gemara counters: But in a case like this, where the eggs are mixed, may we buy eggs from them? Isn’t it taught in another baraita: One may sell the egg of a tereifa bird to a gentile only if it is mixed in a bowl; therefore, one may not buy eggs mixed in a bowl from them, because they may be from tereifot? If so, it cannot be that the baraita deals with a case where they are mixed, and one should be able to inspect the yolk and albumen.
אֶלָּא אָמַר רַבִּי זֵירָא: סִימָנִין לָאו דְּאוֹרָיְיתָא, דְּאִי לָא תֵּימָא הָכִי, הָא דְּאָמַר רַב אַסִּי: שְׁמֹנָה סְפֵיקוֹת הֵן – לִיבְדּוֹק בְּבֵיצִים דִּידְהוּ! אֶלָּא שְׁמַע מִינַּהּ: סִימָנִין לָאו דְּאוֹרָיְיתָא.
Rather, Rabbi Zeira said: The signs of a kosher egg are not valid by Torah law. As, if you do not say so, one encounters difficulty with that which Rav Asi says: There are eight birds whose kosher status is uncertain. Why is there uncertainty? Let one inspect their eggs for the signs listed in the baraita to determine whether they are kosher. Rather, learn from it that the signs are not valid by Torah law and one may not rely on them.
אֶלָּא לְמַאי הִלְכְתָא קָתָנֵי לַהּ? הָכִי קָאָמַר: שְׁנֵי רָאשֶׁיהָ כַּדִּין, אוֹ שְׁנֵי רָאשֶׁיהָ חַדִּין, אוֹ חֶלְמוֹן מִבַּחוּץ וְחֶלְבּוֹן מִבִּפְנִים – וַדַּאי טְמֵאָה. רֵישֵׁיהּ חַד חַד, רֵישֵׁיהּ חַד כַּד, וְחֶלְבּוֹן מִבַּחוּץ וְחֶלְמוֹן מִבִּפְנִים, וְאָמַר לָךְ שֶׁל עוֹף פְּלוֹנִי וְטָהוֹר הוּא – סְמוֹךְ עֲלֵיהּ. בִּסְתָמָא – לָא תִּסְמוֹךְ עֲלֵיהּ, דְּאִיכָּא דְּעוֹרְבָא דְּדָמֵי לִדְיוֹנָה.
The Gemara asks: But if one may not rely on these signs, with regard to what halakha is the baraita teaching them? The Gemara responds: This is what the baraita is saying: If both of its ends are rounded, or both its ends are pointed, or the yolk is on the outside and the albumen is on the inside, it is certainly non-kosher. But if one of its ends is pointed and one of its ends is rounded, and the albumen is on the outside and the yolk on the inside, and the gentile says to you that it is from such and such bird, and that bird is kosher, rely on the signs. But if he offers no specification of the type of bird, or if one simply finds eggs with these signs, do not rely on them, since there are crow’s eggs that resemble those of a pigeon.
אָמַר מָר: חֶלְבּוֹן וְחֶלְמוֹן מְעוֹרָבִין זֶה בָּזֶה – בְּיָדוּעַ שֶׁהִיא בֵּיצַת הַשֶּׁרֶץ. לְמַאי הִלְכְתָא? אָמַר רַב עוּקְבָא בַּר חָמָא: לוֹמַר שֶׁאִם רִיקְּמָה וְנִיקְּבָה בְּכַעֲדָשָׁה – מְטַמֵּא.
The Gemara analyzes the baraita: The Master said: If the albumen and yolk are mixed with each other, it is certainly the egg of a creeping animal and not of a non-kosher bird. The Gemara asks: For what halakha is this information necessary? Either way, the egg is forbidden. Rav Ukva bar Ḥama said: The baraita means to say that if tissue of an embryo developed [rikema] inside it and it was perforated, and one touched it, it transmits ritual impurity provided that the embryo is at least the size of a lentil-bulk, because the carcass of a creeping animal of this size is a source of ritual impurity.
מַתְקֵיף לַהּ רָבִינָא: וְדִלְמָא דְּנָחָשׁ הִיא? אֶלָּא אָמַר רָבָא: שֶׁאִם רִיקְּמָה וְאָכְלָה – לוֹקֶה עָלֶיהָ מִשּׁוּם ״שֶׁרֶץ הַשֹּׁרֵץ עַל הָאָרֶץ״.
Ravina objects to this: But perhaps it is the egg of a snake, whose carcass does not transmit ritual impurity, even though the albumen and yolk of its eggs are mixed together. Rather, Rava said: The baraita does not teach about ritual impurity, but rather that if tissue of an embryo developed inside the egg and one ate it, he is flogged on its account, due to the prohibition: “And every swarming thing that swarms upon the earth is a detestable thing; it shall not be eaten” (Leviticus 11:41).
אִי הָכִי, מַאי אִירְיָא דִּטְמֵאָה? אֲפִילּוּ דִּטְהוֹרָה נָמֵי! דְּתַנְיָא: ״כׇּל הַשֶּׁרֶץ הַשֹּׁרֵץ עַל הָאָרֶץ״ –
The Gemara asks: If so, why specifically mention the egg of a non-kosher creeping animal? The same would apply even for one who eats the embryo of a kosher bird as well. In either case, one is flogged, as it is taught in a baraita that the verse: “Every swarming thing that swarms upon the earth,”
לְרַבּוֹת אֶפְרוֹחִים שֶׁלֹּא נִפְתְּחוּ עֵינֵיהֶם! מִדְּרַבָּנַן, וּקְרָא אַסְמַכְתָּא בְּעָלְמָא.
serves to include chicks of pigeons whose eyes have not yet opened in the prohibition against consuming swarming things. The Gemara responds: This prohibition is by rabbinic law, and the verse cited is a mere support for it. One who eats the embryo of a kosher bird is not liable to receive lashes.
תָּנוּ רַבָּנַן: גִּיעוּלֵי בֵּיצִים מוּתָּרוֹת, בֵּיצִים מוּזָרוֹת – נֶפֶשׁ יָפָה תֹּאכְלֵם, נִמְצָא עָלֶיהָ קוֹרֶט דָּם – זוֹרֵק אֶת הַדָּם וְאוֹכֵל אֶת הַשְּׁאָר.
§ The Sages taught in a baraita: Kosher eggs that have been boiled with non-kosher eggs are permitted. Unfertilized eggs are permitted, and one of strong constitution may eat them, even if the hen has sat on them for a long period of time. If a drop [koret] of blood is found on it, one discards the blood, which is the first stage of an embryo’s development, and eats the rest.
אָמַר רַבִּי יִרְמְיָה: וְהוּא שֶׁנִּמְצָא עַל קֶשֶׁר שֶׁלָּהּ. תָּנֵי דּוֹסְתַּאי אֲבוּהּ דְּרַבִּי אַפְטוֹרִיקִי: לֹא שָׁנוּ אֶלָּא שֶׁנִּמְצָא עַל חֶלְבּוֹן שֶׁלָּהּ, אֲבָל נִמְצָא עַל חֶלְמוֹן שֶׁלָּהּ – אֲפִילּוּ בֵּיצָה אֲסוּרָה. מַאי טַעְמָא? דִּשְׁדָא תִּכְלָא בְּכוּלַּהּ. אֲמַר לֵיהּ רַב גְּבִיהָה מִבֵּי כְתִיל לְרַב אָשֵׁי: אִיפְּכָא תָּנֵי תַּנָּא קַמֵּיהּ דְּאַבָּיֵי, וְאַבָּיֵי הוּא דְּתָרְצַהּ נִיהֲלֵיהּ הָכִי.
Rabbi Yirmeya said: And this applies when the blood is found on its knot, i.e., the place in the albumen where the embryo begins to develop, since this proves that tissue has not developed elsewhere in the egg. And so taught Dostai, father of Rabbi Aptoriki: The Sages taught that one may eat the rest of the egg only when the blood is found on its albumen, i.e., the knot; but if it is found on its yolk, even the rest of the egg is forbidden. What is the reason for this? It is that the decay has spread through all of it. Rav Geviha from Bei Ketil said to Rav Ashi: A tanna taught the opposite before Abaye, that one may eat the rest of the egg only when the blood is found on its yolk, and it is Abaye that corrected it in this manner.
אָמַר חִזְקִיָּה: מִנַּיִן לְבֵיצַת טְמֵאָה שֶׁהִיא אֲסוּרָה מִן הַתּוֹרָה? שֶׁנֶּאֱמַר: ״וְאֶת בַּת הַיַּעֲנָה״, וְכִי בַּת יֵשׁ לָהּ לַיַּעֲנָה? אֶלָּא אֵיזוֹ – זוֹ בֵּיצָה טְמֵאָה. וְדִלְמָא הַיְינוּ שְׁמַיְיהוּ? לָא סָלְקָא דַּעְתָּךְ, דִּכְתִיב: ״בַּת עַמִּי לְאַכְזָר כַּיְעֵנִים בַּמִּדְבָּר״.
§ Ḥizkiyya says: From where is it derived that the egg of a non-kosher bird is prohibited by Torah law? As it is stated: “And the daughter [bat] of the ya’ana” (Leviticus 11:16). But does the ya’ana have a daughter whose forbidden status would be different from that of its mother? Both daughter and mother should be included in the same prohibition. Rather, which is this? This is a non-kosher egg. The Gemara challenges: But perhaps this is their name, i.e., the bird is called bat ya’ana. The Gemara responds: This should not enter your mind, as it is written: “The daughter of my people has become cruel, like the ye’enim in the wilderness” (Lamentations 4:3).
וְלָא? וְהָא כְּתִיב: ״אֶעֱשֶׂה מִסְפֵּד כַּתַּנִּים וְאֵבֶל כִּבְנוֹת יַעֲנָה״? כְּיַעֲנָה זוֹ שֶׁמִּתְאַבֶּלֶת עַל בָּנֶיהָ. וְהָא כְּתִיב: ״וְשָׁכְנוּ שָׁם בְּנוֹת יַעֲנָה״? כְּיַעֲנָה זוֹ שֶׁשּׁוֹכֶנֶת עִם בָּנֶיהָ.
The Gemara persists: And is bat ya’ana not its name? But isn’t it written: “I will make a wailing like the jackals, and a mourning like the daughters [benot] of the ya’ana” (Micah 1:8)? The Gemara responds: The verse means: I will make mourning like this ya’ana that mourns for its children. The Gemara asks: But isn’t it written: “And benot ya’ana shall dwell there” (Isaiah 13:21)? The Gemara responds: Here too, the verse means: And they shall dwell there like this ya’ana that dwells with its children.
וְהָכְתִיב: ״תְּכַבְּדֵנִי חַיַּת הַשָּׂדֶה תַּנִּים וּבְנוֹת יַעֲנָה״, וְאִי סָלְקָא דַעְתָּךְ בֵּיצָה, בֵּיצָה בַּת מֵימַר שִׁירָה הִיא? אֶלָּא, כְּתִיב ״הַיַּעֲנָה״, וּכְתִיב ״בַּת הַיַּעֲנָה״.
The Gemara asks: But isn’t it written: “The animals of the field shall honor Me, the jackals and the benot ya’ana” (Isaiah 43:20)? And if it enters your mind that the term bat ya’ana is referring to an egg, can an egg sing a song of praise to God? Rather, one must say: The ya’ana is written, and the bat ya’ana is also written, and both are acceptable names for this bird.
וְשָׁאנֵי הָכָא, דְּפָסֵק סָפְרָא לִשְׁתֵּי תֵּיבוֹת, וּמִדְּפָסֵיק לְהוּ סָפְרָא
And still, the name here is different from those of other animals, in that the scribe splits it into two words: Bat ya’ana, even though it is one species. And from the fact that the scribe splits it
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