## Chullin Daf 65a

###### Chullin 65a:1
[Chullin 65a:1](https://torahapp.org/share/book/Chullin/r/65a:1)

בְּתַרְתֵּי תֵּיבוֹת, שְׁמַע מִינַּהּ תְּרֵי שֵׁמוֹת נִינְהוּ.

**William Davidson Edition - English:**
**into two words, conclude from it** that **they are two names,** prohibiting the egg as well.


###### Chullin 65a:2
[Chullin 65a:2](https://torahapp.org/share/book/Chullin/r/65a:2)

אֶלָּא מֵעַתָּה ״אֶת כְּדׇר לָעֹמֶר״ דְּפָסֵק לְהוּ סָפְרָא בִּתְרֵי, הָכִי נָמֵי דִּתְרֵי שְׁמֵי נִינְהוּ? אָמְרִי: הָתָם בִּשְׁתֵּי תֵּיבוֹת פָּסֵיק לְהוּ, בִּשְׁנֵי שִׁיטִין לָא פָּסֵיק לְהוּ, אֲבָל הָכָא אֲפִילּוּ בִּשְׁנֵי שִׁיטִין נָמֵי פָּסֵיק לְהוּ.

**William Davidson Edition - English:**
The Gemara asks: **If that is so,** what about the name: **“Chedorlaomer”** (Genesis 14:4), **which the scribe splits in two** so that it appears as: Chedor Laomer? Is it **also** true there **that they are two names?** The verse is clearly referring to only one person. **They say** in response: **There,** with regard to Chedor Laomer, the scribe **splits** the name **into two words,** but he **may not split it into two lines** if the first half nears the end of one line. **But here, he may split** the name *bat ya’ana* **even into two lines,** indicating that they are completely separate.


###### Chullin 65a:3
[Chullin 65a:3](https://torahapp.org/share/book/Chullin/r/65a:3)

אֲבָל אָמְרוּ חֲכָמִים: כׇּל עוֹף. תַּנְיָא, רַבָּן גַּמְלִיאֵל אוֹמֵר: דּוֹרֵס וְאוֹכֵל – בְּיָדוּעַ שֶׁהוּא טָמֵא, יֵשׁ לוֹ אֶצְבַּע יְתֵירָה וְזֶפֶק וְקֻרְקְבָנוֹ נִקְלָף – בְּיָדוּעַ שֶׁהוּא טָהוֹר. רַבִּי אֶלְעָזָר בְּרַבִּי צָדוֹק אוֹמֵר: מוֹתְחִין לוֹ חוּט שֶׁל מְשִׁיחָה, אִם חוֹלֵק אֶת רַגְלָיו, שְׁתַּיִם לְכָאן וּשְׁתַּיִם לְכָאן – טָמֵא, שָׁלֹשׁ לְכָאן וְאַחַת לְכָאן – טָהוֹר. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: כׇּל עוֹף הַקּוֹלֵט מִן הָאֲוִיר – טָמֵא.

**William Davidson Edition - English:**
§ The mishna states: **But the Sages stated** that **any bird** that claws its prey and eats it is non-kosher. **It is taught** in a *baraita*: **Rabban Gamliel says:** A bird that **claws** its prey **and eats** it **is certainly non-kosher.** If **it has an extra digit and a crop, and its gizzard can be peeled, it is certainly kosher. Rabbi Elazar, son of Rabbi Tzadok, says: One stretches a line,** and the bird perches on it. **If it splits its feet** on the line, with **two** digits **here and two there,** it is **non-kosher.** If it places **three** digits **here and one there,** it is possibly **kosher. Rabbi Shimon ben Elazar says: Any bird that catches** food **out of the air is non-kosher.**


###### Chullin 65a:4
[Chullin 65a:4](https://torahapp.org/share/book/Chullin/r/65a:4)

צִיפַּרְתָּא נָמֵי מִקְלָט קָלְטָה! אָמַר אַבָּיֵי: ״קוֹלֵט וְאוֹכֵל״ קָאָמְרִי.

**William Davidson Edition - English:**
The Gemara interjects: But the ***tziparta* also catches** food out of the air, and it is kosher. **Abaye said: We say** this only for a bird that both **catches and eats** its food in the air. The *tziparta* lands before eating what it has caught.


###### Chullin 65a:5
[Chullin 65a:5](https://torahapp.org/share/book/Chullin/r/65a:5)

אֲחֵרִים אוֹמְרִים: שָׁכֵן עִם טְמֵאִים – טָמֵא, עִם טְהוֹרִים – טָהוֹר.

**William Davidson Edition - English:**
The *baraita* concludes: **Others say:** If a bird **dwells with non-kosher** birds, it is **non-kosher;** if it dwells **with kosher** birds, it is **kosher.**


###### Chullin 65a:6
[Chullin 65a:6](https://torahapp.org/share/book/Chullin/r/65a:6)

כְּמַאן? כְּרַבִּי אֱלִיעֶזֶר, דְּתַנְיָא: רַבִּי אֱלִיעֶזֶר אוֹמֵר: לֹא לְחִנָּם הָלַךְ זַרְזִיר אֵצֶל עוֹרֵב, אֶלָּא מִפְּנֵי שֶׁהוּא מִינוֹ. אֲפִילּוּ תֵּימָא רַבָּנַן, שָׁכֵן וְנִדְמֶה קָאָמְרִינַן.

**William Davidson Edition - English:**
The Gemara asks: **In accordance with whose** opinion is this last statement? Perhaps it is **in accordance with** the opinion of **Rabbi Eliezer, as it is taught** in a *baraita*: **Rabbi Eliezer says:** It was **not for naught** that the ***zarzir* went** to dwell **with the crow, but because it is** of the same **species.** The Gemara rejects this: **You** may **even say** that the opinion introduced with the words: Others say, is like that of **the Rabbis,** who disagree with Rabbi Eliezer and deem the *zarzir* kosher. The statement introduced with the words: Others say, is understood as follows: **We say** that a bird is non-kosher whenever it both **dwells** with a non-kosher bird **and resembles** it. The *zarzir*, though, does not resemble the crow.


###### Chullin 65a:7
[Chullin 65a:7](https://torahapp.org/share/book/Chullin/r/65a:7)

וּבַחֲגָבִים, כֹּל שֶׁיֵּשׁ לוֹ כּוּ׳. מַאי רוּבּוֹ? אָמַר רַב יְהוּדָה אָמַר רַב: רוֹב אׇרְכּוֹ, וְאָמְרִי לַהּ: רוֹב הֶקֵּיפוֹ. אָמַר רַב פָּפָּא: הִלְכָּךְ בָּעֵינַן רוֹב אׇרְכּוֹ, וּבָעֵינַן רוֹב הֶקֵּיפוֹ.

**William Davidson Edition - English:**
§ The mishna states: **And with regard to grasshoppers, any** grasshopper **that has** four legs, and four wings, and two additional jumping legs, and whose wings cover most of its body, is kosher. The Gemara asks: **What** is considered **most of its** body? **Rav Yehuda said** that **Rav said: Most of its length. And some say** that he said: **Most of its circumference. Rav Pappa said: Therefore,** one must satisfy both versions of the statement. **We require** that the wings cover **most of its length, and we** also **require** that they cover **most of its circumference.**


###### Chullin 65a:8
[Chullin 65a:8](https://torahapp.org/share/book/Chullin/r/65a:8)

תָּנוּ רַבָּנַן: אֵין לוֹ עַכְשָׁיו וְעָתִיד לְגַדֵּל לְאַחַר זְמַן, כְּגוֹן הַזַּחַל – מוּתָּר. רַבִּי אֶלְעָזָר בְּרַבִּי יוֹסֵי אוֹמֵר: ״אֲשֶׁר לֹא כְרָעַיִם״ – אַף עַל פִּי שֶׁאֵין לוֹ עַכְשָׁיו וְעָתִיד לְגַדֵּל לְאַחַר זְמַן. מַאי זַחַל? אָמַר אַבָּיֵי: אַסְקְרָא.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: A grasshopper that **has no** wings **now but will grow** them **after a time, e.g., the *zaḥal*, is permitted. Rabbi Elazar, son of Rabbi Yosei, says:** The verse states: “Yet these may you eat of all winged swarming things that go upon all fours, **which have [*lo*] jointed legs** above their feet, wherewith to leap upon the earth” (Leviticus 11:21). The word *lo* is written with the letter *alef*, meaning not, so that it can be understood as: Do not have jointed legs. This teaches that **even though it has no** jointed legs **now but will grow** them **after a time,** it is still kosher. The Gemara asks: **What** is the ***zaḥal*? Abaye said:** It is called ***askarin*** in Aramaic.


###### Chullin 65a:9
[Chullin 65a:9](https://torahapp.org/share/book/Chullin/r/65a:9)

תָּנוּ רַבָּנַן: ״אֶת אֵלֶּה מֵהֶם תֹּאכֵלוּ אֶת הָאַרְבֶּה וְגוֹ׳״. אַרְבֶּה – זֶה גּוֹבַאי, סַלְעָם – זֶה רָשׁוֹן, חַרְגּוֹל – זֶה נִיפּוּל, חָגָב – זֶה נַדְיָאן. מָה תַּלְמוּד לוֹמַר ״לְמִינוֹ״ ״לְמִינֵהוּ״ ״לְמִינֵהוּ״ ״לְמִינֵהוּ״ אַרְבַּע פְּעָמִים? לְהָבִיא צִיפּוֹרֶת כְּרָמִים, וְיוֹחָנָא יְרוּשַׁלְמִית, וְהָעַרְצוּבְיָא, וְהָרַזְבָּנִית.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita* that the verse states: **“These of them you may eat: The *arbeh*** after its kinds, and the *solam* after its kinds, and the *ḥargol* after its kinds, and the *ḥagav* after its kinds” (Leviticus 11:22). The ***arbeh* is** the insect known as the ***govai*.** The ***solam* is** the ***rashon*.** The ***ḥargol* is** the ***nippul*.** The ***ḥagav* is** the ***gadyan*. Why** must **the verse state: “After its kinds,” “after its kinds,” “after its kinds,”** and **“after its kinds,” four times? It is to include** four similar species: The **vineyard bird, and** the **Jerusalem *yoḥana*, and the *artzuveya*, and the *razbanit*,** which are also kosher.


###### Chullin 65a:10
[Chullin 65a:10](https://torahapp.org/share/book/Chullin/r/65a:10)

דְּבֵי רַבִּי יִשְׁמָעֵאל תָּנָא: אֵלּוּ כְּלָלֵי כְלָלוֹת, וְאֵלּוּ פְּרָטֵי פְרָטוֹת. ״אַרְבֶּה״ – זֶה ״גּוֹבַאי״, ״לְמִינוֹ״ לְהָבִיא

**William Davidson Edition - English:**
**The school of Rabbi Yishmael taught: These** appearances of the phrase “after its kinds” in the verse **are generalizations, and these** species mentioned explicitly **are details.** The verse must be understood in light of the previous verse, which offers general signs of a kosher grasshopper. The two verses together are a generalization, and a detail, and a generalization, in the following manner: The first verse is a generalization, ***arbeh* is** a detail referring to the species ***govai*,** and the phrase **“after its kinds”** is another generalization. According to Rabbi Yishmael’s hermeneutical principles, the second generalization serves to include a case similar to the detail. In this case, the phrase “after its kinds” serves **to include**