## Chullin Daf 60b

###### Chullin 60b:1
[Chullin 60b:1](https://torahapp.org/share/book/Chullin/r/60b:1)

לְרַבִּי חֲנִינָא בַּר פָּפָּא מַהוּ? כֵּיוָן דְּלָא כְּתַב בְּהוּ ״לְמִינֵהוּ״ לָא מִיחַיַּיב, אוֹ דִילְמָא כֵּיוָן דְּהִסְכִּים אַיְּדַיְהוּ – כְּמַאן דִּכְתִיב בְּהוּ ״לְמִינֵהוּ״ דָּמְיָא? תֵּיקוּ.

**William Davidson Edition - English:**
**what is** the *halakha* **according to Rabbi Ḥanina bar Pappa?** Shall one say that **since** the phrase **“after its kind” is not written** as a mitzva **with regard to them,** one is **not liable** for transgressing the prohibition against mixing diverse kinds? **Or perhaps, since** God **agreed with them** after the fact, as the verse states: “Let the Lord rejoice in His works,” **it is as if** the mitzva **“after its kind” is written with regard to them.** The Gemara responds: The dilemma **shall stand** unresolved.


###### Chullin 60b:2
[Chullin 60b:2](https://torahapp.org/share/book/Chullin/r/60b:2)

רַבִּי שִׁמְעוֹן בֶּן פַּזִּי רָמֵי: כְּתִיב ״וַיַּעַשׂ אֱלֹהִים אֶת שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים״, וּכְתִיב ״אֶת הַמָּאוֹר הַגָּדוֹל וְאֶת הַמָּאוֹר הַקָּטֹן״. אָמְרָה יָרֵחַ לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, אֶפְשָׁר לִשְׁנֵי מְלָכִים שֶׁיִּשְׁתַּמְּשׁוּ בְּכֶתֶר אֶחָד? אָמַר לָהּ: לְכִי וּמַעֲטִי אֶת עַצְמֵךְ.

**William Davidson Edition - English:**
§ **Rabbi Shimon ben Pazi raises a contradiction** between two verses. It **is written: “And God made the two great lights”** (Genesis 1:16), **and** it **is** also **written** in the same verse: **“The greater light** to rule the day, **and the lesser light** to rule the night,” indicating that only one was great. Rabbi Shimon ben Pazi explains: When God first created the sun and the moon, they were equally bright. Then, **the moon said before the Holy One, Blessed be He: Master of the Universe,** is it **possible for two kings to serve with one crown?** One of us must be subservient to the other. God therefore **said to her,** i.e., the moon: If so, **go and diminish yourself.**


###### Chullin 60b:3
[Chullin 60b:3](https://torahapp.org/share/book/Chullin/r/60b:3)

אָמְרָה לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, הוֹאִיל וְאָמַרְתִּי לְפָנֶיךָ דָּבָר הָגוּן, אַמְעִיט אֶת עַצְמִי?! אָמַר לָהּ: לְכִי וּמְשׁוֹל בַּיּוֹם וּבַלַּיְלָה. אֲמַרָה לֵיהּ: מַאי רְבוּתֵיהּ? דִּשְׁרָגָא בְּטִיהֲרָא מַאי אַהֲנִי? אֲמַר לַהּ: זִיל לִימְנוֹ בָּךְ יִשְׂרָאֵל יָמִים וְשָׁנִים. אָמְרָה לֵיהּ: יוֹמָא נָמֵי אִי אֶפְשָׁר דְּלָא מָנוּ בֵּיהּ תְּקוּפָתָא, דִּכְתִיב ״וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים״. זִיל לִיקְרוֹ צַדִּיקֵי בִּשְׁמִיךְ: ״יַעֲקֹב הַקָּטָן״, ״שְׁמוּאֵל הַקָּטָן״, ״דָּוִד הַקָּטָן״.

**William Davidson Edition - English:**
**She said before Him: Master of the Universe, since I said a correct** observation **before You,** must **I diminish myself?** God **said to her:** As compensation, **go and rule** both **during the day** along with the sun **and during the night. She said to Him: What is the greatness of** shining alongside the sun? **What use is a candle in the middle of the day?** God **said to her: Go; let the Jewish people count the days and years with you,** and this will be your greatness. **She said to Him: But** the Jewish people will count with **the sun as well,** as **it is impossible that they will not count seasons with it, as it is written: “And let them be for signs, and for seasons, and for days and years”** (Genesis 1:14). God said to her: **Go; let righteous men be named after you.** Just as you are called the lesser [*hakatan*] light, there will be **Ya’akov HaKatan,** i.e., Jacob our forefather (see Amos 7:2), **Shmuel HaKatan** the *tanna*, and **David HaKatan,** i.e., King David (see I Samuel 17:14).


###### Chullin 60b:4
[Chullin 60b:4](https://torahapp.org/share/book/Chullin/r/60b:4)

חַזְיַיהּ דְּלָא קָא מִיַּתְּבָא דַּעְתַּהּ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: הָבִיאוּ כַּפָּרָה עָלַי שֶׁמִּיעַטְתִּי אֶת הַיָּרֵחַ! וְהַיְינוּ דְּאָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: מָה נִשְׁתַּנָּה שָׂעִיר שֶׁל רֹאשׁ חֹדֶשׁ שֶׁנֶּאֱמַר בּוֹ ״לַה׳״? אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: שָׂעִיר זֶה יְהֵא כַּפָּרָה עַל שֶׁמִּיעַטְתִּי אֶת הַיָּרֵחַ.

**William Davidson Edition - English:**
God **saw that** the moon **was not comforted. The Holy One, Blessed be He, said: Bring atonement for me, since I diminished the moon.** The Gemara notes: **And this is what Rabbi Shimon ben Lakish says: What is different** about the **goat** offering **of** the **New Moon, that** it **is stated with regard to it: “For the Lord”** (Numbers 28:15)? **The Holy One, Blessed be He, said: This goat shall be an atonement** for Me **for having diminished** the size of **the moon.**


###### Chullin 60b:5
[Chullin 60b:5](https://torahapp.org/share/book/Chullin/r/60b:5)

רַב אַסִּי רָמֵי, כְּתִיב: ״וַתּוֹצֵא הָאָרֶץ דֶּשֶׁא״ (בתלת) [בִּתְלָתָא] בְּשַׁבָּא, וּכְתִיב: ״וְכׇל שִׂיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה בָאָרֶץ״ בְּמַעֲלֵי שַׁבְּתָא, מְלַמֵּד שֶׁיָּצְאוּ דְּשָׁאִים וְעָמְדוּ עַל פֶּתַח קַרְקַע, עַד שֶׁבָּא אָדָם הָרִאשׁוֹן וּבִקֵּשׁ עֲלֵיהֶם רַחֲמִים, וְיָרְדוּ גְּשָׁמִים וְצָמְחוּ, לְלַמֶּדְךָ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְאַוֶּה לִתְפִלָּתָן שֶׁל צַדִּיקִים.

**William Davidson Edition - English:**
§ **Rav Asi raises a contradiction** between two verses. It **is written: “And the earth brought forth grass”** (Genesis 1:12), **on the third day of the week** of Creation. **And** it **is** also **written: “No shrub of the field was yet in the earth”** (Genesis 2:5), **on Shabbat eve,** the sixth day of Creation, immediately before Adam was created. Rav Asi explains: This **teaches that the grasses emerged** on the third day **and stood at the opening of the ground,** but they did not grow **until Adam, the first** man, **came and prayed for mercy upon them, and rain came, and they sprouted.** And this is meant **to teach you that the Holy One, Blessed be He, desires the prayers of the righteous.**


###### Chullin 60b:6
[Chullin 60b:6](https://torahapp.org/share/book/Chullin/r/60b:6)

רַב נַחְמָן בַּר פָּפָּא הַוְיָא לֵיהּ הָהִיא גִּינְּתָא, שְׁדִי בַּיהּ בִּיזְרָנֵי וְלָא צְמַח. בְּעָא רַחֲמֵי, אֲתָא מִיטְרָא וּצְמַח. אֲמַר: הַיְינוּ דְּרַב אַסִּי.

**William Davidson Edition - English:**
The Gemara recounts: **Rav Naḥman bar Pappa had a certain garden. He planted seeds but they did not sprout. He prayed for mercy,** and **rain came, and** they **sprouted. He said: This is** what is meant by the statement **of Rav Asi,** that the Holy One, Blessed be He, desires the prayers of the righteous.


###### Chullin 60b:7
[Chullin 60b:7](https://torahapp.org/share/book/Chullin/r/60b:7)

אָמַר רַב חָנָן בַּר רָבָא: ״הַשְּׁסוּעָה״ בְּרִיָּה בִּפְנֵי עַצְמָהּ הִיא, שֶׁיֵּשׁ לָהּ שְׁנֵי גַּבִּין וּשְׁנֵי שִׁדְרָאוֹת. וְכִי מֹשֶׁה רַבֵּינוּ קְנִיגִי הָיָה אוֹ בַּלִּיסְטָרִי הָיָה? מִכָּאן תְּשׁוּבָה לָאוֹמֵר אֵין תּוֹרָה מִן הַשָּׁמַיִם.

**William Davidson Edition - English:**
§ In one of the passages discussing kosher and non-kosher animals, the Torah states: “Nevertheless, these you shall not eat of them that only chew the cud, or of them that have split hooves that are cloven [*hashesua*]: The camel, and the hare, and the hyrax” (Deuteronomy 14:7). **Rav Ḥanan bar Rava said: “*Hashesua*”** is not a redundant description of the split hooves but **a distinct creature, which has two backs and two spines** and therefore looks like an entirely cloven animal. One might ask: **But was Moses our teacher a hunter, or was he an archer,** who was familiar with the most exotic animals? Rather, **from here** there is **a refutation to those who say that the Torah is not from Heaven,** since Moses could not have known of the existence of such an animal save by divine revelation.


###### Chullin 60b:8
[Chullin 60b:8](https://torahapp.org/share/book/Chullin/r/60b:8)

אֲמַר לֵיהּ רַב חִסְדָּא לְרַב תַּחְלִיפָא בַּר אֲבִינָא: זִיל כְּתוֹב ״קְנִיגִי וּבַלִּיסְטָרִי״ בְּאַגַּדְתָּיךְ, וּפָרְשַׁהּ.

**William Davidson Edition - English:**
**Rav Ḥisda said to Rav Taḥlifa bar Avina: Go write** this statement about the **hunter [*kinnigi*] and** the **archer [*ballisteri*] in your** book of ***aggada*, and explain** those two words, since some are unfamiliar with them.


###### Chullin 60b:9
[Chullin 60b:9](https://torahapp.org/share/book/Chullin/r/60b:9)

״וְאֶת חֲמֵשֶׁת סַרְנֵי פְלִשְׁתִּים הָעַזָּתִי וְהָאַשְׁדּוֹדִי הָאֶשְׁקְלוֹנִי הַגִּתִּי וְהָעֶקְרוֹנִי וְהָעַוִּים״, אָמַר חַמְשָׁה וְחָשֵׁיב שִׁיתָּא! אָמַר רַבִּי יוֹנָתָן: אֲרוּנְקֵי שֶׁלָּהֶן חֲמִשָּׁה. אֲמַר לֵיהּ רַב חִסְדָּא לְרַב תַּחְלִיפָא בַּר אֲבִינָא: כְּתוֹב ״אֲרוּנְקֵי״ בְּאַגַּדְתָּיךְ וּפָרְשַׁהּ. וּפְלִיגָא דְּרַב, דְּאָמַר רַב: עַוִּים מִתֵּימָן בָּאוּ.

**William Davidson Edition - English:**
The Gemara relates another statement. The verse states: **“The five lords of the Philistines: The Gazite, and the Ashdodite, the Ashkelonite, the Gittite, and the Ekronite; also the Avvim”** (Joshua 13:3). The verse is difficult, since it first **said** there are **five** lords of the Philistines, **but it** then **lists six. Rabbi Yonatan said:** There were in fact six lords, but **the greatest of them** were only **five. Rav Ḥisda said to Rav Taḥlifa bar Avina: Write** this statement about **the greatest [*arunekei*] in your** book of ***aggada*, and explain** that word. The Gemara notes: **And** this statement **disagrees** with the opinion **of Rav, as Rav says:** The **Avvim** were not Philistines; rather, they **came from Teiman.**


###### Chullin 60b:10
[Chullin 60b:10](https://torahapp.org/share/book/Chullin/r/60b:10)

תַּנְיָא נָמֵי הָכִי: עַוִּים מִתֵּימָן בָּאוּ, וְלָמָּה נִקְרָא שְׁמָן עַוִּים? שֶׁעִיוְּתוּ אֶת מְקוֹמָן. דָּבָר אַחֵר: עַוִּים, שֶׁאִיוּוּ לֶאֱלֹהוֹת הַרְבֵּה. דָּבָר אַחֵר: עַוִּים, שֶׁכׇּל הָרוֹאֶה אוֹתָם אוֹחַזְתּוֹ עֲוִית. אָמַר רַב יוֹסֵף: וְאִית לְהוּ שִׁיתַּסְרֵי דָּרֵי שִׁינֵּי לְכׇל חַד וְחַד.

**William Davidson Edition - English:**
**This is also taught** in a *baraita*: The **Avvim came from Teiman. And why were they called Avvim** and not Teimanim? **Because they corrupted [*ivvetu*]** and destroyed **their place** of origin when they left. **Alternatively,** they were called **Avvim since they desired [*ivvu*] many deities. Alternatively,** they were called **Avvim since** they were so fearsome that **all who saw them were seized by convulsions [*avit*]. Rav Yosef said: And each one of them has sixteen rows of teeth.**


###### Chullin 60b:11
[Chullin 60b:11](https://torahapp.org/share/book/Chullin/r/60b:11)

אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: הַרְבֵּה מִקְרָאוֹת שֶׁרְאוּיִין לִשְׂרוֹף כְּסִפְרֵי מִינִין, וְהֵן הֵן גּוּפֵי תוֹרָה. ״וְהָעַוִּים הַיֹּשְׁבִים בַּחֲצֵרִים עַד עַזָּה״ – מַאי נָפְקָא לַן מִינַּהּ?

**William Davidson Edition - English:**
The Gemara cites another statement related to the Avvim: **Rabbi Shimon ben Lakish says:** There are **many verses that** are seemingly **fit to be burned as books of the heretics,** since they appear redundant or frivolous, **and** yet **they are themselves the essence of Torah.** For example, the verse states: **“And the Avvim, that dwelt in villages as far as Gaza,** the Caphtorim, that came forth out of Caphtor, destroyed them, and dwelt in their stead” (Deuteronomy 2:23). **What** practical **difference** does this make **for us?**


###### Chullin 60b:12
[Chullin 60b:12](https://torahapp.org/share/book/Chullin/r/60b:12)

מִדְּאַשְׁבְּעֵיהּ אֲבִימֶלֶךְ לְאַבְרָהָם ״אִם תִּשְׁקֹר לִי וּלְנִינִי וּלְנֶכְדִּי״, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: לֵיתוֹ כַּפְתּוֹרִים לִיפְּקוּ מֵעַוִּים, דְּהַיְינוּ פְּלִשְׁתִּים, וְלֵיתוֹ יִשְׂרָאֵל לִיפְּקוּ מִכַּפְתּוֹרִים.

**William Davidson Edition - English:**
The verse teaches the following: **Since Abimelech,** king of the Philistines, **administered an oath to Abraham: “That you will not deal falsely with me, nor with my son, nor with my grandson”** (Genesis 21:23), the Jewish people were prohibited from conquering the land of the Philistines until four generations had passed. Therefore, **the Holy One, Blessed be He, said: Let** the **Caphtorim come** and **remove** the land **from** the **Avvim, who are** the same as the **Philistines, and let Israel come** and **remove** it **from the Caphtorim,** circumventing the prohibition.


###### Chullin 60b:13
[Chullin 60b:13](https://torahapp.org/share/book/Chullin/r/60b:13)

כְּיוֹצֵא בַּדָּבָר אַתָּה אוֹמֵר: ״כִּי חֶשְׁבּוֹן עִיר סִיחֹן מֶלֶךְ הָאֱמֹרִי הִוא וְהוּא נִלְחַם בְּמֶלֶךְ מוֹאָב וְגוֹ׳״. מַאי נָפְקָא מִינַּהּ? דַּאֲמַר לְהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל: ״אַל תָּצַר אֶת מוֹאָב״. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: לֵיתֵי סִיחוֹן לִיפּוֹק מִמּוֹאָב, וְלֵיתוֹ יִשְׂרָאֵל וְלִיפְּקוּ מִסִּיחוֹן. וְהַיְינוּ דְּאָמַר רַב פָּפָּא: עַמּוֹן וּמוֹאָב טִיהֲרוּ בְּסִיחוֹן.

**William Davidson Edition - English:**
**Similarly, you say** with regard to another apparently unnecessary verse, describing a city that the Israelites conquered: **“For Heshbon was the city of Sihon, the king of the Amorites, who had fought against the** former **king of Moab,** and taken all his land out of his hand” (Numbers 21:26). **What is the** practical **difference** in knowing this information? It teaches **that** since **the Holy One, Blessed be He, said to Israel: “Be not at enmity with Moab”** (Deuteronomy 2:9), the Jewish people were prohibited from conquering the land of Moab. Therefore, **the Holy One, Blessed be He, said: Let Sihon come** and **remove** the land **from Moab, and let Israel come** and **remove** it **from Sihon.** The Gemara notes: **And this is what Rav Pappa says:** The lands of **Ammon and Moab were purified by Sihon,** i.e., rendered permitted for conquest.


###### Chullin 60b:14
[Chullin 60b:14](https://torahapp.org/share/book/Chullin/r/60b:14)

״צִידֹנִים יִקְרְאוּ לְחֶרְמוֹן שִׂרְיֹן״, תָּנָא: שְׂנִיר וְשִׂרְיוֹן מֵהָרֵי אֶרֶץ יִשְׂרָאֵל, מְלַמֵּד שֶׁכׇּל אֶחָד וְאֶחָד מֵאוּמּוֹת הָעוֹלָם הָלַךְ וּבָנָה לוֹ כְּרַךְ גָּדוֹל לְעַצְמוֹ, וְהֶעֱלָה לוֹ עַל שֵׁם הָרֵי אֶרֶץ יִשְׂרָאֵל, לְלַמֶּדְךָ שֶׁאֲפִילּוּ הָרֵי אֶרֶץ יִשְׂרָאֵל חֲבִיבִין עַל אֻומּוֹת הָעוֹלָם.

**William Davidson Edition - English:**
The Gemara cites another seemingly superfluous verse, describing Mount Hermon: **“Which Hermon the Sidonians call Sirion,** and the Amorites call it Senir” (Deuteronomy 3:9). A Sage **taught: Senir and Sirion are mountains of Eretz Yisrael.** The verse **teaches that every one of the nations of the world went and built itself a great city** on Mount Hermon, **and named it after** one of **the mountains of Eretz Yisrael, teaching you that even the mountains of Eretz Yisrael are beloved by the nations of the world.**


###### Chullin 60b:15
[Chullin 60b:15](https://torahapp.org/share/book/Chullin/r/60b:15)

כַּיּוֹצֵא בּוֹ: ״וְאֶת הָעָם הֶעֱבִיר אֹתוֹ לֶעָרִים״, מַאי נָפְקָא מִינַּהּ? דְּלָא לִיקְרוֹ לְאֶחָיו גָּלְוָותָא.

**William Davidson Edition - English:**
**Similarly,** a difficult verse describes Joseph’s treatment of the Egyptians: **“And as for the people, he removed them city by city”** (Genesis 47:21). **What is the** practical **difference** of this information? It teaches Joseph’s love for his brothers, as he transferred the entire Egyptian population **so that they would not call his brothers exiles.**


###### Chullin 60b:16
[Chullin 60b:16](https://torahapp.org/share/book/Chullin/r/60b:16)

סִימָנֵי הָעוֹף לֹא נֶאֶמְרוּ, וְלָא? וְהָתַנְיָא: ״נֶשֶׁר״,

**William Davidson Edition - English:**
§ The mishna states: **The signs of the** kosher **bird were not** explicitly **stated** in the Torah. The Gemara asks: **And** is it true that they were **not** stated in the Torah? **But isn’t it taught** in a *baraita*: **“The *nesher*”** (Leviticus 11:13) is a non-kosher bird.