Chullin 279

Chapter 279

א (דניאל ד, ט) ובענפוהי ידורן צפרי שמיא צפרי שמיא איקרו צפרי סתמא לא איקרו

1 It is written: And the zippor of the heaven dwelt in the branches thereof!1 - They2

ב ת"ש (דברים יד, יא) כל צפור טהורה מכלל דאיכא טמאה לא מכלל דאיכא אסורה

2 are designated 'the zippor of the heaven', but not 'zippor' alone. Come and hear: It is written: Every zippor that is clean ye may eat;3 from which we may deduce that there is [a zippor] that is unclean! - No, we may deduce that there is [a zippor] that is forbidden.4

ג מאי היא אי טרפה בהדיא כתיב ואי בשחוטה דמצורע מסיפא דקרא נפקא (דברים יד, יב) וזה אשר לא תאכלו מהם לרבות שחוטת מצורע

3 But which is that? If it is one that is trefah, but this is expressly stated5 [to be forbidden].

ד לעולם בשחוטה דמצורע ולעבור עליו בעשה ובלא תעשה ולוקמה בטרפה ולעבור עליו בעשה ולא תעשה דבר הלמד מענינו ובענינא דשחוטה כתיב

4 And if it is the slaughtered bird of the leper,<span class="x" onmousemove="('comment',' Lev. XIV, 4, 5. Of the two birds used in the purification rites of a leper one was slaughtered and was thereupon rendered forbidden for all purposes, cf. Kid. 57a, A.Z. 74a.');">6 but this is inferred from the next verse: And these are they of which ye shall not eat,7 which includes the slaughtered bird of the leper!8

ה ת"ש (ויקרא יד, ד) שתי צפרים חיות מאי חיות לאו שחיות בפיך מכלל דאיכא לאו שחיות בפיך לא מאי חיות שחיין ראשי אברים שלהן

5 - It is, in truth, the slaughtered bird of the leper,9 and [it is repeated so as to teach that] one infringes on that account a positiv and also a negative precept.<span class="x" onmousemove="('comment',' By deriving any benefit from the slaughtered bird of the leper one transgresses the negative precept implied in Deut. XIV, 12, and also the positive precept (i.e., the negative inference from a positive precept which has the force of a positive precept) derived from Deut. XIV, 11.');">10 But why not say that it is a trefah bird [that is meant, and it teaches that] on infringes on that account a positive and also a negative precept? - 'The meaning of a verse is to be deduced from its context', and the context deals with those that are slaughtered.11 Come and hear: It is written: Two living zipparim.12

ו ת"ש מסיפא טהורות מכלל דאיכא טמאות לא מכלל דאיכא טרפות

6 Now what is meant by 'living'? It means, does it not, those that are fit for your mouth,13 and from which follows that there are also those [zipparim] that are not fit for your mouth? - No, by 'living' is meant those whose principal limbs are living.14

ז טרפות מחיות נפקא הניחא למאן דאמר טרפה חיה אלא למ"ד טרפה אינה חיה מאי איכא למימר ועוד בין למ"ד טרפה חיה בין למ"ד אינה חיה מדתנא דבי ר' ישמעאל נפקא

7 Come and hear from the next word [in the above verse]: Clean.12 Is not the inference that there are unclean [zipparim]?15 - No, the inference is that there are trefah [clean birds].15

ח דתנא דבי רבי ישמעאל נאמר מכשיר ומכפר בפנים ונאמר מכשיר ומכפר בחוץ

8 But are not trefah birds excluded by the term 'living'?

ט מה מכשיר ומכפר האמור בפנים עשה בו מכשיר כמכפר אף מכשיר ומכפר האמור בחוץ עשה בו מכשיר כמכפר

י אלא אמר רב נחמן בר יצחק למעוטי צפורי עיר הנדחת למאי אי לשילוח לא אמרה תורה שלח לתקלה אלא לשחיטה

10 Of course this presents no difficulty t him who says that a trefah can continue to live,16 but according to him who says that a trefah cannot continue to live what can be said? Moreover, both according to him who says that a trefah can continue to live and him who says that it cannot continue to live, this17 is inferred from the teaching of a Tanna of the school of R'Ishmael. For a Tanna of the school of R'Ishmael taught: There have been prescribed qualifying and atoning sacrifices within the Temple, and there have been prescribed qualifying and atoning sacrifices outside the Temple;<span class="x" onmousemove="('comment',' A qualifying sacrifice is one that renders a person fit to enter the Temple and partake of sacred food; in most cases (e.g., the sin-offering brought by a woman after childbirth, or the guilt-offering of a leper) the service of the sacrifice was performed inside the Temple, but in some cases (e.g. the bird-offerings of a leper) the service was performed outside the Temple. An atoning sacrifice, on the other hand, is one that atones for a sin committed; in most cases (e.g., the usual sin-offerings and guilt-offerings) the service of the sacrifice was performed inside the Temple, but in a few cases (e.g., the Scapegoat, and the heifer whose neck was to be broken) the service was performed outside the Temple.');">18

יא רבא אמר למעוטי שלא לזווג לה אחרת קודם שלוחיה למאי אי לשחיטה הא בעיא שילוח אלא לשילוח

11 just as with regard to the qualifying and atoning sacrifices prescribed within the Temple, the qualifying sacrifices are equal to the atoning sacrifices, so with regard to the qualifying and atoning sacrifices prescribed outside the Temple, the qualifying sacrifices are equal to the atoning sacrifices!<span class="x" onmousemove="('comment',' And therefore what is regarded as unfit for an atoning sacrifice, e.g. an animal that is trefah or has a physical blemish, may not be used for a qualifying sacrifice. Hence a trefah bird may not be used for the purification rites of a leper, and there is no need for any express term to exclude it.');">19 - Rather said R'Nahman B'Isaac, [The expression 'clean'] serves to exclude the birds of a beguiled city.<span class="x" onmousemove="('comment',' A city whose inhabitants were enticed into idolatry was to be utterly destroyed and everything belonging to it was forbidden absolutely; cf. Deut. XIII, 13ff. The term 'clean' thus excludes the birds of this town from being used in the purification rites of the leper.');">20 But for which one?<span class="x" onmousemove="('comment',' For which of the two birds of the leper's offering could such a bird be used? Cf. Lev. XIV, 4ff, where two birds are prescribed for the leper's offering, one was to be slaughtered whilst the other was to be set free.');">21 If for the one that must be set free, but surely the Torah would not enjoin to set it free if it would thereby lead to transgression!<span class="x" onmousemove="('comment',' Lit., 'for a stumbling-block'. The finder of the bird, not knowing that it originally came from a beguiled city, will eat it, and so be led into sin by another's performance of a precept. On this ground therefore it cannot be suggested that birds from a beguiled city may be used for the leper's offering.');">22

יב רב פפא אמר לצפורים שהחליפו (בצפורי) עבודה זרה דכתיב (דברים ז, כו) והיית חרם כמוהו כל מה שאתה מהייה הימנו כמוהו למאי אי לשילוח לא אמרה תורה שלח לתקלה אלא לשחיטה

12 Rather it could serve for the one that must be slaughtered.23 Raba said, [The expression 'clean'] serves to exclude [the following case]: that one may not use this bird before it is set free so as to make up the pair of birds [for the purification rites] of another leper. But for which one?24 If for the one that was to be slaughtered, but surely it must be set free!25

יג רבינא אמר הכא במאי עסקינן בעוף שהרג את הנפש היכי דמי אי דגמר דינא בר קטלא הוא אלא קודם גמר דינא ולמאי אי לשילוח בעי לאתויי לבי דינא וקיומי (דברים יג, ו) ובערת הרע מקרבך אלא לשחיטה:

13 Rather it could serve for the one that was to be set free.26 R'Papa said, [The expression 'clean'] serves to exclude birds that were obtained in exchange for an idol, for it is written: And become a devoted thing like unto it;27 whatever you bring into being from [the devoted thing] is to be treated like it. But for which one?28 If for the one that must be set free, but surely the Torah would not enjoin to set it free if it would thereby lead to transgression! Rather it could serve for the one tha must be slaughtered,29 Rabina said: We are dealing here with a bird that had killed a man.30

יד עוף טמא רובץ על ביצי עוף טהור: בשלמא עוף טמא רובץ על ביצי טהור בעינן צפור וליכא אלא עוף טהור רובץ על ביצי עוף טמא הא צפור הוא

14 But what are the circumstances? If it had already been condemned, then it must be put to death; we must therefore say that it had not yet been condemned. But for which one [of the leper's birds might this be used]?

טו כדאמר רב כהנא (דברים כב, ז) תקח לך ולא לכלביך הכא נמי תקח לך ולא לכלביך

15 If for the one that must be set free, but surely it must be brought to the Beth din so as to carry into effect the verse: So sh thou put away the evil from the midst of thee!31 Rather it could serve for the one that must be slaughtered.32 IF AN UNCLEAN BIRD WAS SITTING ON THE EGGS OF A CLEAN BIRD.

טז והיכא איתמר דרב כהנא אהא דתניא אם טרפה חייב בשילוח אפרוחים טרפות פטור משילוח מנא הני מילי אמר רב כהנא דאמר קרא תקח לך ולא לכלביך

16 [ONE IS NOT BOUND TO LET IT GO]. This is indeed clear of an unclean bird sitting on the eggs of a clean bird, for the law [of letting the dam go] applies only to a 'zippor',33 and this is not the case here; but why [is one not bound to let go] the clean bird that was sitting on the eggs of an unclean bird? It is a zippor, is it not? - As R'Kahana said [in another connection]. It is written, [But the young] thou mayest take for thyself,34

יז ולהקיש אם טרפה לאפרוחים מה אפרוחים טרפות פטור משילוח אף אם טרפה נמי פטור מלשלח

17 'for thyself' but not fo thy dogs; here too [we say the same], 'Thou mayest take for thyself', but not for thy dogs. In what connection was this statement of R'Kahana said? - In connection with the following Baraitha which was taught: If the dam is trefah, one is still bound to let it go; if the young ones are trefah, one is no bound to let the dam go. Whence is this derived? - R'Kahana said: It is written: '[But the young] thou mayest take for thyself'; 'for thyself' but not for thy dogs. But should we not regard a trefah dam on the same footing as [trefah] young ones, and as in the case of trefah young ones one is not bound to let the dam go so in the case of a trefah dam one is not bound to let it go?

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