## Chullin Daf 65b

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

צִיפּוֹרֶת כְּרָמִים.

**William Davidson Edition - English:**
the **vineyard bird,** which is similar to the *arbeh* in that its forehead is not smooth but has small hairs.


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

אֵין לִי אֶלָּא הַבָּא וְאֵין לוֹ גַּבַּחַת. הַבָּא וְיֵשׁ לוֹ גַּבַּחַת מִנַּיִן? תַּלְמוּד לוֹמַר ״סׇלְעָם״ – זֶה נִיפּוּל, ״לְמִינֵהוּ״ – לְהָבִיא אֶת הָאוּשְׁכָּף.

**William Davidson Edition - English:**
**I have** derived **only** that a species **that comes** before a person **and does not have a smooth forehead** is kosher. **From where** is it derived that even one **that comes** before a person **and has a smooth forehead** is kosher? **The verse states: “*Solam*,”** and **this is** the ***nippul*,** which has a smooth forehead. The phrase **“after its kinds”** that follows *solam* is another generalization, which serves **to include** a case similar to the detail, i.e., **the *ushkaf*,** which has a smooth forehead like the *solam*.


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

וְאֵין לִי אֶלָּא הַבָּא וְאֵין לוֹ גַּבַּחַת. הַבָּא וְיֵשׁ לוֹ גַּבַּחַת, הַבָּא וְאֵין לוֹ זָנָב, הַבָּא וְיֵשׁ לוֹ זָנָב מִנַּיִן? תַּלְמוּד לוֹמַר ״חַרְגֹּל״ – זֶה רָשׁוֹן, ״לְמִינֵהוּ״ – לְהָבִיא אֶת הַכַּרְסֶפֶת וְאֶת הַשַּׁחֲלָנִית.

**William Davidson Edition - English:**
**And I have** derived **only** that a species **that comes** before a person **and does not have a smooth forehead,** like the *arbeh*, or one **that comes** before a person **and has a smooth forehead,** like the *solam*, or one that **comes** before a person **and has no tail,** is kosher, since none of the previously mentioned grasshoppers have a tail. **From where** is it derived that even one **that comes** before a person **and has a tail** is kosher? **The verse states: “*Ḥargol*,”** and **this is** the ***rashon*,** which has a tail. The phrase **“after its kinds”** that follows *ḥargol* is another generalization, and it serves **to include the *karsefet* and the *shaḥlanit*,** which also have tails.


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

וְאֵין לִי אֶלָּא הַבָּא וְאֵין לוֹ גַּבַּחַת. הַבָּא וְיֵשׁ לוֹ גַּבַּחַת, הַבָּא וְאֵין לוֹ זָנָב, הַבָּא וְיֵשׁ לוֹ זָנָב, הַבָּא וְאֵין רֹאשׁוֹ אָרוֹךְ, הַבָּא וְרֹאשׁוֹ אָרוֹךְ מִנַּיִן?

**William Davidson Edition - English:**
**And I have** derived **only** that a species **that comes** before a person **and does not have a smooth forehead,** or **that comes** before a person **and has a smooth forehead,** or **that comes and has no tail,** or **that comes and has a tail,** or **that comes and its head is not long,** is kosher, since every grasshopper mentioned until this point does not have a long head. **From where** is it derived that even one **that comes and its head is long** is kosher?


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

אָמַרְתָּ: הֲרֵי אַתָּה דָן בִּנְיַן אָב מִשְּׁלׇשְׁתָּן, לֹא רְאִי אַרְבֶּה כִּרְאִי חַרְגּוֹל, וְלֹא רְאִי חַרְגּוֹל כִּרְאִי אַרְבֶּה, וְלֹא רְאִי שְׁנֵיהֶם כִּרְאִי סׇלְעָם, וְלֹא רְאִי סׇלְעָם כִּרְאִי שְׁנֵיהֶם. הַצַּד הַשָּׁוֶה שֶׁבָּהֶן – שֶׁיֵּשׁ לוֹ אַרְבַּע רַגְלַיִם, וְאַרְבַּע כְּנָפַיִם, וְקַרְצוּלַּיִם, וּכְנָפָיו חוֹפִין אֶת רוּבּוֹ; אַף כֹּל שֶׁיֵּשׁ לוֹ אַרְבַּע רַגְלַיִם, וְאַרְבַּע כְּנָפַיִם, וְקַרְצוּלַּיִם, וּכְנָפָיו חוֹפִין אֶת רוּבּוֹ.

**William Davidson Edition - English:**
**You** will **say: You derive a paradigm from the three of them,** as follows: **The aspect [*re’i*] of** the ***arbeh*,** which has neither smooth forehead nor tail, **is not similar to the aspect of** the ***ḥargol*,** which has both; **and the aspect of** the ***ḥargol* is not similar to the aspect of** the ***arbeh*. And the aspect of neither of them is similar to the aspect of** the ***solam*,** which has a smooth forehead but no tail, **and the aspect of** the ***solam* is similar to neither of their aspects.** The characteristic that renders them all kosher can only be an aspect common to all of them. **Their common denominator is that** each **has four legs, and four wings, and jumping legs, and its wings cover most of its** body. **So too, any** other species **that has four legs, and four wings, and jumping legs, and its wings cover most of its** body is kosher, even if its head is long.


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

וַהֲלֹא הַצַּרְצוּר הַזֶּה יֵשׁ לוֹ אַרְבַּע רַגְלַיִם, וְאַרְבַּע כְּנָפַיִם, וְקַרְצוּלַּיִם, וּכְנָפָיו חוֹפִין אֶת רוּבּוֹ, יָכוֹל יְהֵא מוּתָּר? תַּלְמוּד לוֹמַר ״חָגָב״, שֶׁשְּׁמוֹ חָגָב.

**William Davidson Edition - English:**
One might ask: **But doesn’t this *tzartzur* have four legs, and four wings, and jumping legs, and its wings cover most of its** body? Consequently, one **might** have thought that **it should be permitted.** Therefore, **the verse states: “*Ḥagav*,”** to indicate **that its name** must be ***ḥagav*.** This includes all of the species previously mentioned, but not the *tzartzur*.


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

אִי שְׁמוֹ חָגָב, יָכוֹל אֵין בּוֹ כׇּל הַסִּימָנִין הַלָּלוּ? תַּלְמוּד לוֹמַר ״לְמִינֵהוּ״ – עַד שֶׁיְּהֵא בּוֹ כׇּל הַסִּימָנִין הַלָּלוּ.

**William Davidson Edition - English:**
But **if its name** must be ***ḥagav*,** one **might** have thought that any *ḥagav* is kosher, even if **it does not have all these signs.** Therefore, **the verse states: “After its kinds,”** indicating that even if it is called a *ḥagav* it is not kosher **unless it has all these signs.** This concludes the *baraita* of the school of Rabbi Yishmael.


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

פָּרֵיךְ רַב אַחַאי: מָה לְהָנָךְ, שֶׁכֵּן אֵין רֹאשָׁן אָרוֹךְ? וְכִי תֵּימָא: כֵּיוָן דְּשָׁווּ בְּאַרְבַּע סִימָנִין מַיְיתִינַן וְלָא פָּרְכִינַן – אִי הָכִי, חַרְגּוֹל נָמֵי דְּשָׁווּ לְהוּ, לָא לִיכְתּוֹב וְתֵיתֵי מֵאַרְבֶּה וְסׇלְעָם!

**William Davidson Edition - English:**
**Rav Aḥai refutes** the *baraita*: The four signs listed are not the sole common denominators between the *arbeh*, *ḥargol*, and *solam*. **What** is also unique **about these** grasshoppers in addition to these signs? They are unique **in that their heads are not long.** If so, grasshoppers with long heads might not be kosher. **And if you would say: Since they share** these **four signs, we include** all others with these four signs **and we do not refute** them, since the included species need not be identical in all their aspects, **if so,** the Torah **should not even write** the ***ḥargol*, which shares** these four signs **with** the *arbeh* and the *solam*, **and let it be derived** that the *ḥargol* is kosher by inference **from the** common denominators between the ***arbeh* and *solam*.**


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

אֶלָּא, אִיכָּא לְמִיפְרַךְ: מָה לְהָנָךְ שֶׁכֵּן אֵין לָהֶן זָנָב. הָכִי נָמֵי אִיכָּא לְמִיפְרַךְ: מָה לְהָנָךְ שֶׁכֵּן אֵין רֹאשָׁן אָרוֹךְ?

**William Davidson Edition - English:**
**Rather,** it was necessary for the verse to write *ḥargol* because if it were omitted, its inclusion **could be refuted** as follows: **What** is unique **about these,** the *arbeh* and *solam*? They are unique **in that they** both **have no tail.** Since the *ḥargol* has a tail, its kosher status cannot be inferred from theirs. **So too,** the inclusion of grasshoppers with long heads **can be refuted** as follows: **What** is unique **about these,** the *arbeh*, *ḥargol*, and *solam*? They are unique **in that their heads are not long.** If so, grasshoppers with long heads might not be kosher.


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

אֶלָּא אָמַר רַב אַחַאי: סׇלְעָם יַתִּירָא הוּא, לָא לִיכְתּוֹב רַחֲמָנָא ״סׇלְעָם״, וְתֵיתֵי מֵאַרְבֶּה וּמֵחַרְגּוֹל, דְּמַאי פָּרְכַתְּ? מָה לְאַרְבֶּה דְּאֵין לוֹ גַּבַּחַת – הֲרֵי חַרְגּוֹל דְּיֵשׁ לוֹ גַּבַּחַת, מָה לְחַרְגּוֹל דְּיֵשׁ לוֹ זָנָב – הֲרֵי אַרְבֶּה דְּאֵין לוֹ זָנָב, סׇלְעָם דִּכְתַב רַחֲמָנָא לְמָה לִי? אִם אֵינוֹ עִנְיָן לְגוּפוֹ – תְּנֵהוּ עִנְיָן לְרֹאשׁוֹ אָרוֹךְ.

**William Davidson Edition - English:**
**Rather, Rav Aḥai said:** One can derive that grasshoppers with long heads are kosher as follows: The ***solam*** mentioned in the verse **is redundant.** How so? **Let the Merciful One not write *solam*, and** instead **let it be derived** by inference **from** the common denominators between the ***arbeh* and *ḥargol*,** that they have four legs, four wings, jumping legs, and that their wings cover most of their body. **As what can you** say to **refute** this? If you say: **What** can be derived **from** the ***arbeh*, which,** unlike the *solam*, **does not have a smooth forehead;** one can respond: **But** there is the ***ḥargol*, which has a smooth forehead.** And if you say: **What** can be derived **from** the ***ḥargol*, which,** unlike the *solam*, **has a tail,** one can respond: **But** there is the ***arbeh*, which has no tail.** If so, **why do I** need the ***solam* that the Merciful One wrote?** Rather, **if** the *solam* **is not** necessary **for the matter itself, apply it** to the **matter of a long-headed** grasshopper, to teach that it is kosher.