## Chullin Daf 22a

###### Chullin 22a:1
[Chullin 22a:1](https://torahapp.org/share/book/Chullin/r/22a:1)

אוֹחֵז בָּרֹאשׁ וּבַגּוּף וּמַזֶּה, אַף כָּאן אוֹחֵז בְּרֹאשׁ וּבַגּוּף וּמַזֶּה.

**William Davidson Edition - English:**
after the pinching, the priest **holds [*oḥez*] the head and the body** of the bird **and sprinkles** the blood on the altar, **so too here,** with regard to the bird burnt offering, **he holds the head and the body and sprinkles** the blood on the altar.


###### Chullin 22a:2
[Chullin 22a:2](https://torahapp.org/share/book/Chullin/r/22a:2)

מַאי קָאָמַר? הָכִי קָאָמַר: מָה לְהַלָּן, כְּשֶׁהוּא אָחוּז הָרֹאשׁ בַּגּוּף מַזֶּה, אַף כָּאן, כְּשֶׁהוּא אָחוּז הָרֹאשׁ בַּגּוּף מַזֶּה.

**William Davidson Edition - English:**
The Gemara asks: **What is he saying?** There is no requirement with regard to a bird sin offering that the priest hold both the head and the body while sprinkling the blood. The Gemara answers that **this** is what **he is saying: Just as there,** with regard to the bird sin offering, **when the head is attached [*aḥuz*] to the body,** the priest **sprinkles** the blood on the altar, **so too here,** with regard to the bird burnt offering, **when the head is attached to the body,** the priest **sprinkles** the blood on the altar. This is what was cited above in the name of Rabbi Elazar, son of Rabbi Shimon, that one cuts a majority of two *simanim* in a burnt offering and not the two *simanim* in their entirety.


###### Chullin 22a:3
[Chullin 22a:3](https://torahapp.org/share/book/Chullin/r/22a:3)

אִי מָה לְהַלָּן בְּסִימָן אֶחָד, אַף כָּאן בְּסִימָן אֶחָד? תַּלְמוּד לוֹמַר ״וְהִקְרִיבוֹ״.

**William Davidson Edition - English:**
The *baraita* continues: **If** so, perhaps **just as there,** in the sin offering, the pinching is performed **with** the cutting of **one *siman*, so too here,** in the burnt offering, the pinching is performed **with** the cutting of **one *siman*.** To counter this, **the verse states: “And** the priest **shall bring it,”** meaning that the burnt offering is sacrificed in a manner different from that of the sin offering, by cutting two *simanim*.


###### Chullin 22a:4
[Chullin 22a:4](https://torahapp.org/share/book/Chullin/r/22a:4)

וְתַנָּא קַמָּא, וְכִי מֵאַחַר דְּנָפְקָא לַן מִ״וּמָלַק … וְהִקְטִיר״, ״וְהִקְרִיבוֹ״ לְמָה לִי?

**William Davidson Edition - English:**
The Gemara asks: **And** according to **the first *tanna*, once we derive** that both *simanim* of a bird burnt offering must be cut in their entirety **from** the verse: **“And pinch off** its head…**and burn** it on the altar,” **why do I** need the phrase: **“And** the priest **shall bring it?”**


###### Chullin 22a:5
[Chullin 22a:5](https://torahapp.org/share/book/Chullin/r/22a:5)

אִי לָאו ״וְהִקְרִיבוֹ״, הֲוָה אָמֵינָא: מַאי ״כַּמִּשְׁפָּט״ – כְּמִשְׁפַּט חַטַּאת הָעוֹף.

**William Davidson Edition - English:**
The Gemara answers: **If not** for the verse that states: **“And** the priest **shall bring it,” I would say: What** is the meaning of **“according to the ordinance”** that is stated with regard to the bird burnt offering? It means **according to the ordinance of the bird sin offering** mentioned in that same passage, in the sense that even in the burnt offering, the priest cuts only one *siman*.


###### Chullin 22a:6
[Chullin 22a:6](https://torahapp.org/share/book/Chullin/r/22a:6)

וְאִי מִשּׁוּם ״וּמָלַק וְהִקְטִיר״ – הֲוָה אָמֵינָא: מָה הַקְטָרָה בְּרֹאשׁוֹ שֶׁל מִזְבֵּחַ – אַף מְלִיקָה בְּרֹאשׁוֹ שֶׁל מִזְבֵּחַ.

**William Davidson Edition - English:**
**And if you would say** that one cannot suggest this interpretation **due to** the verse: **“And pinch** off its head…**and burn** it on the altar,” **I would say** that perhaps another *halakha* would be derived from that verse: **Just as burning** the offering is **atop the altar, so too pinching** is performed **atop the altar.**


###### Chullin 22a:7
[Chullin 22a:7](https://torahapp.org/share/book/Chullin/r/22a:7)

הַשְׁתָּא דִּכְתַב רַחֲמָנָא ״וְהִקְרִיבוֹ״, דְּרוֹשׁ בֵּיהּ נָמֵי הָא.

**William Davidson Edition - English:**
**Now that the Merciful One writes: “And** the priest **shall bring it,”** indicating the distinction between the pinching of a bird burnt offering and the pinching of a bird sin offering, **derive this also from** the verse: “And pinch off its head…and burn it on the altar,” i.e., that the body and the head of a bird burnt offering must be completely separated.


###### Chullin 22a:8
[Chullin 22a:8](https://torahapp.org/share/book/Chullin/r/22a:8)

חַטַּאת בְּהֵמָה, דְּאֵינָהּ בָּאָה אֶלָּא מִן הַחוּלִּין, מְנָלַן? אָמַר רַב חִסְדָּא, דְּאָמַר קְרָא: ״וְהִקְרִיב אַהֲרֹן אֶת פַּר הַחַטָּאת אֲשֶׁר לוֹ״ – מִשֶּׁלּוֹ, וְלֹא מִשֶּׁל צִבּוּר, וְלֹא מִשֶּׁל מַעֲשֵׂר.

**William Davidson Edition - English:**
§ The first *tanna* of the *baraita* derives from the analogy between the bird burnt offering and the animal sin offering that a bird burnt offering is brought only from non-sacred animals and not from an animal purchased with second-tithe money, that it is sacrificed only during the day, and that the priest sacrificing it must do so with his right hand. The Gemara asks: **From where do we** derive the *halakha* **that an animal sin offering comes only from non-sacred** animals? **Rav Ḥisda said that the verse states: “And Aaron shall sacrifice the bull of the sin offering that is his”** (Leviticus 16:6, 11), from which it is derived: The animal must come **from his** cattle, **but not from communal** property, from his cattle, **but not from** second-**tithe** property.


###### Chullin 22a:9
[Chullin 22a:9](https://torahapp.org/share/book/Chullin/r/22a:9)

בַּיּוֹם – מִ״בְּיוֹם צַוֹּתוֹ״ נָפְקָא! כְּדִי נַסְבַהּ.

**William Davidson Edition - English:**
The Gemara objects: The *halakha* that the bird burnt offering is sacrificed only **during the day is derived from** the verse: **“In the day that he commanded** the children of Israel to present their offerings” (Leviticus 7:38), not from the *halakha* of the animal sin offering. The Gemara explains: The requirement of sacrificing the bird burnt offering during the day is not derived from the *halakha* of the animal sin offering, and it was **cited** in that list incidentally, **for no reason [*kedi*].**


###### Chullin 22a:10
[Chullin 22a:10](https://torahapp.org/share/book/Chullin/r/22a:10)

יָדוֹ הַיְמָנִית – מִדְּרַבָּה בַּר בַּר חָנָה נָפְקָא, דְּאָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: כׇּל מָקוֹם שֶׁנֶּאֱמַר אֶצְבַּע אוֹ כְהוּנָּה אֵינָהּ אֶלָּא יָמִין.

**William Davidson Edition - English:**
The Gemara objects: The *halakha* that the priest performs the service with **his right hand is derived from** the statement **of Rabba bar bar Ḥana, as Rabba bar bar Ḥana says** that **Rabbi Shimon ben Lakish says: Any place where** the terms **finger or priesthood** are **stated** with regard to offerings, the sacrificial rites of that offering **are** performed **only** with the **right** hand, and in the context of the bird burnt offering the term “priest” is employed. It is therefore unnecessary to derive this *halakha* from the analogy to the animal sin offering.


###### Chullin 22a:11
[Chullin 22a:11](https://torahapp.org/share/book/Chullin/r/22a:11)

וְאִידַּךְ, כְּהוּנָּה בָּעֲיָא אֶצְבַּע, אֶצְבַּע לָא בָּעֲיָא כְּהוּנָּה.

**William Davidson Edition - English:**
The Gemara responds: **And the other** *tanna*, the first *tanna* of the *baraita*, who derived that the right hand is used from the analogy to the animal sin offering based on the term “according to the ordinance,” did not derive it from the statement of Rabba bar bar Ḥana because in his opinion, in order to derive that the right hand must be used, if the verse mentions only the **priesthood,** it **requires** mention of **finger** for the limitation to apply. If the verse mentions only the term **finger,** then it **does not require** a mention of the **priesthood** as well. With regard to the bird burnt offering, the priesthood is mentioned, but the word finger is not. Therefore, the *halakha* must be derived from the animal sin offering.


###### Chullin 22a:12
[Chullin 22a:12](https://torahapp.org/share/book/Chullin/r/22a:12)

וְתַנָּא קַמָּא וְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, מִמּוּל הָעוֹרֶף מְנָא לְהוּ? גָּמְרִי מְלִיקָה מִמְּלִיקָה.

**William Davidson Edition - English:**
It is taught in the *baraita* that Rabbi Yishmael derived from the term “according to the ordinance” that is written with regard to the bird burnt offering that the pinching of the bird burnt offering is performed at the nape of the neck, as it is in a bird sin offering. The Gemara asks: **And** as for **the first *tanna* and Rabbi Elazar, son of Rabbi Shimon,** who derive other matters from that term, **from where do they derive** that pinching of the bird burnt offering is performed at the nape of the neck? The Gemara answers: **They derive pinching** that is written with regard to the burnt offering: “And pinch off its head” (Leviticus 1:15), **from pinching** that is written with regard to the sin offering: “And pinch off its head adjacent to its neck” (Leviticus 5:8).


###### Chullin 22a:13
[Chullin 22a:13](https://torahapp.org/share/book/Chullin/r/22a:13)

**מַתְנִי׳** כָּשֵׁר בְּתוֹרִין – פָּסוּל בִּבְנֵי יוֹנָה, כָּשֵׁר בִּבְנֵי יוֹנָה – פָּסוּל בְּתוֹרִין, תְּחִלַּת הַצִּיהוּב בָּזֶה וּבָזֶה – פָּסוּל.

**William Davidson Edition - English:**
**MISHNA:** It is written with regard to bird offerings: “He shall bring his offering of doves, or of young pigeons” (Leviticus 1:14). The age that is **fit** for sacrifice **in doves,** mature birds, is **unfit** for sacrifice **in pigeons,** immature birds;the age that is **fit** for sacrifice **in pigeons** is **unfit** for sacrifice **in doves.** At the intermediate stage of **the beginning of the yellowing** of its plumage (see 22b), a bird **is unfit** both **as this,** a pigeon, **and as that,** a dove, since it is no longer a fledgling but is not yet a mature bird.


###### Chullin 22a:14
[Chullin 22a:14](https://torahapp.org/share/book/Chullin/r/22a:14)

**גְּמָ׳** תָּנוּ רַבָּנַן: תּוֹרִין גְּדוֹלִים – כְּשֵׁרִים, קְטַנִּים – פְּסוּלִים; בְּנֵי יוֹנָה קְטַנִּים – כְּשֵׁרִים, גְּדוֹלִים – פְּסוּלִין. נִמְצָא כָּשֵׁר בְּתוֹרִין – פָּסוּל בִּבְנֵי יוֹנָה, כָּשֵׁר בִּבְנֵי יוֹנָה – פָּסוּל בְּתוֹרִין.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught** a *baraita* in explaining the mishna: **Doves,** when they are **older,** are **fit** for sacrifice; when they are **younger,** they are **unfit. Pigeons,** when they are **younger,** are **fit** for sacrifice; when they are **older,** they are **unfit. It is found** that that which is **fit** for sacrifice **in doves** is **unfit** for sacrifice **in pigeons;** that which is **fit** for sacrifice **in pigeons** is **unfit** for sacrifice **in doves.**


###### Chullin 22a:15
[Chullin 22a:15](https://torahapp.org/share/book/Chullin/r/22a:15)

תָּנוּ רַבָּנַן: ״תּוֹרִים״ – גְּדוֹלִים וְלֹא קְטַנִּים, שֶׁיָּכוֹל וַהֲלֹא דִּין הוּא:

**William Davidson Edition - English:**
**The Sages taught** in a *baraita* with regard to the verse: “And he shall bring his offering of doves, or of young pigeons” (Leviticus 1:14), that **doves** are **older and not younger. As** one **might** have thought: **And couldn’t this** be derived through an *a fortiori* **inference:**