Chullin 125

בת מזגא חמרא שריא וסימניך

the 'daughter of the wine mixer'<span class="x" onmousemove="('comment',' and ; possibly the lapwing and the stock pigeon respectively.');">¹</span>

יפה כח הבן מכח האב

is permitted, and to remember this think of the saying: 'The position of the son is better than that of the father'.<span class="x" onmousemove="('comment',' V. supra 49b.');">²</span>

אמר רב יהודה

Rab Judah said: The shakitna<span class="x" onmousemove="('comment',' The flamingo. tnzrun');">³</span>

שקיטנא אריכי שקי וסומקי שריא וסימניך

with the long legs and red body is permitted, and to remember this think of murzama;<span class="x" onmousemove="('comment',' , a kind of flamingo which was known to be permitted.');">⁴</span>

מורזמא

that with the short legs and red body is forbidden, and to remember this think of the law, 'The dwarf is unfit';<span class="x" onmousemove="('comment',' V. Bek. 45b.');">⁵</span>

גוצי וסומקי אסירי וסימניך

and that with the long legs and green body is forbidden, and to remember this think of the rule, 'If they turned green it is invalid'.<span class="x" onmousemove="('comment',' V. supra 56a. lka');">⁶</span>

ננוס פסול

Rab Judah said: The shalak<span class="x" onmousemove="('comment',' Lev. XI, 27. Heb. , the cormorant. ,phfus usuv ,upf');">⁷</span>

אריכי שקי וירוקי אסירי וסימניך

is the bird that catches fish out of the sea; the dukifath<span class="x" onmousemove="('comment',' Ibid. 19. Heb. The name is interpreted by its component parts viz., 'its crown' and 'tied together, doubled'. In the versions it is translated as the hoopoe; most probably it is the wood grouse. rhna');">⁸</span>

ירוקין פסולין

is so called because its crown appears double.

אמר רב יהודה

There is also [a Baraitha] taught to this effect : The dukifath is so called because its crown appears double, and it was this bird that brought the shamir to the Temple.<span class="x" onmousemove="('comment',' V. Git. 68b. a minute worm which tradition relates could cut through the hardest stone.');">⁹</span>

שלך זה השולה דגים מן הים דוכיפת שהודו כפות

Whenever R'Johanan used to see the shalak he would exclaim: Thy judgments are like the great deep,<span class="x" onmousemove="('comment',' Ps. XXXVI, 7. God's righteousness extends to the tiny ant so that its food is always ready and constant as the mighty mountains; whereas his judgments reach the rapacious cormorant so that it must search for its food out of the depths of the sea (Rashi) .');">¹⁰</span>

תניא נמי הכי

and whenever he used to see an ant he would exclaim: Thy righteousness is like the mighty mountains.<span class="x" onmousemove="('comment',' Ps. XXXVI, 7. God's righteousness extends to the tiny ant so that its food is always ready and constant as the mighty mountains; whereas his judgments reach the rapacious cormorant so that it must search for its food out of the depths of the sea (Rashi) .');">¹⁰</span>

דוכיפת שהודו כפות וזהו שהביא שמיר לבית המקדש

Amemar said: Lakni<span class="x" onmousemove="('comment',' The pelican, the gannet, the bustard and the black gannet respectively. Lewysohn, op. cit. pp. 184-5.');">¹¹</span>

ר' יוחנן כי הוה חזי שלך אמר

and batni<span class="x" onmousemove="('comment',' The pelican, the gannet, the bustard and the black gannet respectively. Lewysohn, op. cit. pp. 184-5.');">¹¹</span>

(תהלים לו, ז) משפטיך תהום רבה

are permitted; as for shaknai<span class="x" onmousemove="('comment',' The pelican, the gannet, the bustard and the black gannet respectively. Lewysohn, op. cit. pp. 184-5.');">¹¹</span>

כי הוה חזי נמלה אמר

and batnai,<span class="x" onmousemove="('comment',' The pelican, the gannet, the bustard and the black gannet respectively. Lewysohn, op. cit. pp. 184-5.');">¹¹</span>

(תהלים לו, ז) צדקתך כהררי אל

wherever it is the custom to eat them they are permitted.

אמר אמימר

and wherever it is not the custom to eat them they are forbidden.

לקני ובטני שריין

But is it a matter of custom?<span class="x" onmousemove="('comment',' It is surely a matter of law; they are either permitted or forbidden.');">¹²</span>

שקנאי ובטנאי מקום שנהגו לאכול אוכלין מקום שנהגו שלא לאכול אין אוכלין

- Indeed it is; nevertheless, there is no difficulty.

אטו במנהגא תליא מילתא

The former custom obtains in that place where the peres and the 'ozniah are not found,<span class="x" onmousemove="('comment',' As shaknai and batnai are birds each possessing only one sign of cleanness they are permitted so long as there is no fear of an any confusion with the peres or the 'ozniah; cf. supra 62a.');">¹³</span>

אין ולא קשיא

whereas the latter custom obtains in that place where the peres and the 'ozniah are found.

הא באתרא דשכיחי פרס ועזניה הא באתרא דלא שכיחי פרס ועזניה

Abaye said: Kuai<span class="x" onmousemove="('comment',' According to Lewysohn: the large screech owl, the small screech owl, and the owl respectively. ,nab,');">¹⁴</span>

אמר אביי

and kakuai<span class="x" onmousemove="('comment',' According to Lewysohn: the large screech owl, the small screech owl, and the owl respectively. ,nab,');">¹⁴</span>

קואי וקקואי אסירי קקואתא שריא

are forbidden, but kaku'atha<span class="x" onmousemove="('comment',' According to Lewysohn: the large screech owl, the small screech owl, and the owl respectively. ,nab,');">¹⁴</span>

במערבא מלקו עילוה וקרו לה תחוותא

is permitted; in the West [palestine], however, one would incur stripes [for eating it], and it is called by them tahwatha.

ת"ר

Our Rabbis taught: The tinshemeth<span class="x" onmousemove="('comment',' Lev. XI, 18. Heb. , listed among the forbidden birds. The tinshemeth is also mentioned as one of the forbidden creeping things in v. 30. ,utc ,uc ,utc');">¹⁵</span>

(ויקרא יא, יח) תנשמת באות שבעופות

is the bawath<span class="x" onmousemove="('comment',' , the night-bird (noctua) , the owl, from the root , to pass the night' Others , 'ugly, repulsive'. According to Rashi it is the bat. V. infra dictum of Abaye.');">¹⁶</span>

אתה אומר באות שבעופות או אינו אלא באות שבשרצים

among the birds.

אמרת

You say: 'the bawath among the birds', but perhaps it is not so but rather 'the bawath among the reptiles'? - You can reply: Go and derive it by one of the thirteen exegetical principles by which the Torah is interpreted, namely, 'The meaning of a passage is to be deduced from its context'.

צא ולמד מי"ג מדות שהתורה נדרשת בהן דבר הלמד מענינו

Now what does the passage deal with?

במה הכתוב מדבר בעופות אף כאן בעופות

Birds; then this too is a bird.

תניא נמי גבי שרצים כה"ג

It was likewise taught with regard to reptiles: The tinshemeth is the bawath among reptiles.<span class="x" onmousemove="('comment',' probably the mole. ,te');">¹⁷</span>

תנשמת באות שבשרצים

You say: 'the bawath among reptiles', but perhaps it is not so but rather 'the bawath among the birds'? - You can reply: Go and derive it by one of the thirteen exegetical principles by which the Torah is interpreted, namely, 'The meaning of a passage is to be deduced from its context'.

אתה אומר באות שבשרצים או אינו אלא באות שבעופות

Now what does the passage deal with?

אמרת

Reptiles; then this too is a reptile.

צא ולמד מי"ג מדות שהתורה נדרשת בהן דבר הלמד מענינו

Abaye said: The bawath among the birds is the bat, and the bawath among the reptiles is the mole.

במה הכתוב מדבר בשרצים אף כאן בשרצים

Rab Judah said: Ka'ath<span class="x" onmousemove="('comment',' Lev. XI, 18. Heb. ojr');">¹⁸</span>

אמר אביי

is the sea crow, raham<span class="x" onmousemove="('comment',' Ibid. Heb. ohnjr');">¹⁹</span>

באות שבעופות קיפוף באות שבשרצים קורפדאי

the sherakrak [vulture].

אמר רב יהודה

R'Johanan said: Why is it called raham?

קאת זו הקוק רחם זו שרקרק

Because when the raham comes mercy [rahamim]<span class="x" onmousemove="('comment',' , i.e., rain. verat');">²⁰</span>

א"ר יוחנן

comes to the world.

למה נקרא שמו רחם

R'Bibi B'Abaye said, provided it perches upon something and cries 'sherak-rak'.

כיון שבא רחם באו רחמים לעולם

There is a tradition that if it settles upon the ground and hisses, the Messiah will come at once, for it is said: I will hiss for them<span class="x" onmousemove="('comment',' , onomatopoeic word in imitation of sound sherakrak.');">²¹</span>

אמר רב ביבי בר אביי

and gather them.<span class="x" onmousemove="('comment',' Zech. X, 8.');">²²</span>

והוא דיתיב אמידי ועביד שרקרק

R'Adda B'Shimi said to Mar the son of R'Iddi: Did not [a raham] once settle upon a ploughed field and commence to hiss when a stone fell upon it and broke its head?

וגמירי דאי יתיב אארעא ושריק אתא משיחא שנאמר

That one was a liar,<span class="x" onmousemove="('comment',' It should not thus have prematurely indicated the coming of the Messiah, and so it was punished. Aliter: 'it was an impostor', i.e., it was not a raham (R. Gershom) .');">²³</span>

(זכריה י, ח) אשרקה להם ואקבצם

he replied.

א"ל רב אדא בר שימי למר בר רב אידאי

Our Rabbis taught: Raven<span class="x" onmousemove="('comment',' Lev. XI, 15.');">²⁴</span>

והא ההוא דיתיב בי כרבא ושרק ואתא גלל אפסקיה למוחיה

signifies the raven, every raven includes the raven of the valley, after its kin includes the raven that moves ahead of the doves.

א"ל

The Master said: Raven signifies the raven.

ההוא ביידא הוה

But is it here before us?<span class="x" onmousemove="('comment',' The fact that the Tanna speaks of the raven without adding any descriptive epithet suggests that he was alluding to a particular kind. Which then did he mean?');">²⁵</span>

ת"ר

- Render, Raven signifies the black raven, as it is said: His locks are curled and black as a raven.<span class="x" onmousemove="('comment',' Cant. V, 11.');">²⁶</span>

עורב זה עורב את כל העורב להביא עורב העמקי למינו להביא עורב הבא בראשי יונים

'The raven of the valley' is the white spotted raven,<span class="x" onmousemove="('comment',' The magpie.');">²⁷</span>

אמר מר

as it is said: And the appearance thereof is deeper than the skin<span class="x" onmousemove="('comment',' Lev. XIII, 25. The descriptive phrase 'in the valley' is appropriately applied to the white spotted raven, for whatsoever is bright always appears to be deeper, 'in the valley', than that which is dark.');">²⁸</span>

עורב זה עורב

that is, as the sunlight that appears deeper than the shadow.'

אטו קמן קאי

The raven that moves ahead of the doves'.

אלא אימא

R'Papa said: Read not 'that moves ahead of the doves', but 'whose head resembles that of a dove.<span class="x" onmousemove="('comment',' The cuckoo. .b');">²⁹</span>

עורב זה עורב אוכמא וכן הוא אומר

Our Rabbis taught: The nez<span class="x" onmousemove="('comment',' Ibid. XI, 16. Heb. vshxj');">³⁰</span>

(שיר השירים ה, יא) קווצותיו תלתלים שחורות כעורב

is the hawk, after its kind includes the bar hiria.

העמקי חיוורא וכן הוא אומר

What is the bar hiria? - Abaye said: It is the falcon.

(ויקרא יג, כה) ומראהו עמוק מן העור כמראה חמה העמוקה מן הצל

R'Hisda said: The hasidah<span class="x" onmousemove="('comment',' Ibid. 19. Heb. vpbt ;bt');">³¹</span>

ועורב הבא בראשי יונים

is the white stork.

אמר רב פפא

And why is it called hasidah?

לא תימא דאתי בריש יוני אלא דדמי רישיה לדיונה

Because it shows kindness [hasiduth] to its companions.

ת"ר

The anafah<span class="x" onmousemove="('comment',' Lev. XIII, 19. Heb. , from root 'to be angry, to quarrel'.');">³²</span>

הנץ זה הנץ למינהו להביא את בר חיריא

is the heron.

מאי בר חיריא

And why is it called anafah?

אמר אביי

Because it quarrels [mean'efeth] with its companions.

שורינקא

R'Hanan, son of R'Hisda, stated in the name of R'Hisda, who reported in the name of R'Hanan, son of Raba, on the authority of Rab, There are twenty-four unclean birds [enumerated in the Torah].

אמר רב יהודה

Where?

החסידה זו דיה לבנה למה נקרא שמה חסידה שעושה חסידות עם חברותיה

In Leviticus<span class="x" onmousemove="('comment',' Ibid. XI, 13ff.');">³³</span>

האנפה זו דיה רגזנית למה נקרא שמה אנפה שמנאפת עם חברותיה

there are only twenty enumerated, and in Deuteronomy<span class="x" onmousemove="('comment',' Deut. XIV, 12ff. vts vtsw vtrw vht vhs');">³⁴</span>

אמר רב חנן בר רב חסדא אמר רב חסדא אמר רב חנן בריה דרבא אמר רב

there are but twenty-one! And should you say that the da'ah<span class="x" onmousemove="('comment',' Heb. Lev. XI, 14. As will be seen at the end of this passage the Heb. names and are all different appellations of one bird. Generally identified with the vulture, v. Lewysohn op. cit. p. 167.');">³⁵</span>

עשרים וארבעה עופות טמאין הן

mentioned in Leviticus, but not in Deuteronomy, should be added to the list, even then there would only be twenty-two! - He replied: Thus did your mother's father report in the name of Rab, The words 'after its kind',<span class="x" onmousemove="('comment',' Lev. XI, 24, 15, 16, and 19. vtr');">³⁶</span>

א"ל רב חנן בר רב חסדא לרב חסדא

stated four times, represent four more birds.

דהיכא

Then there would be twenty-six? - Abaye answered: The da'ah and the ra'ah<span class="x" onmousemove="('comment',' Heb. , Deut. XIV, 13.');">³⁷</span>

אי דויקרא עשרים הוו

are one and the same.

אי דמשנה תורה עשרים וחד הוו

For should you say that they are two distinct birds

וכי תימא

דאה דכתיבא בויקרא ולא כתיבא במשנה תורה שדייה עלייהו אכתי עשרין ותרין הוו

אמר ליה הכי אמר אבוה דאמך משמיה דרב

(ויקרא יא, יד) למינה למינה למינו (דברים יד, טו) למינהו הרי כאן ארבע

אי הכי עשרין ושית הוו

אמר אביי

דאה וראה אחת היא

דאי סלקא דעתך תרתי אינון