Chullin 62a — the Talmud in English

If he was expert in them -

in the peres and the ozniya,

and in their names,

and knew which one is called peres and ozniya. If there came before him

a bird that comes with one sign of

purity

one

and he knows that it is called neither peres nor ozniya, and does not resemble them, then the bird is

pure.

But if

he was not expert in them and in their names,

then even though it comes

with one sign -

the bird is

impure!

And even if he knows that this bird does not resemble a peres or an ozniya, if its name is peres or ozniya, it is forbidden. For we are concerned lest it be a species of peres or ozniya.

But if he has a bird that comes

with two signs

and he does not recognize it, it is

pure, and this is

on condition

that he recognize a raven,

and know that this is not a raven. [For there is no impure bird that comes with two signs other than a raven; therefore, this bird, of which he is certain that it is not a raven, is permitted].

And we object: Is it only

a raven that is forbidden even though it has two signs,

forbidden even though it has two signs,

and nothing else?!

But are there not other birds that come with two signs and are impure?

And it was taught in a beraita:

It is stated, “and every raven according to its species.” And we expound:

“Raven,”

which is written in the verse,

this is a raven.

“According to its species” -

Rabbi Eliezer says: to include the zarzir,

which is also forbidden.

They said to Rabbi Eliezer: But the people of Kfar Tamarata in Judea used to eat them,

the zarzirim,

because they have a crop,

which is a sign of purity [and this sign is not one of the two signs in a raven. Since the zarzir has only two signs of purity and does not resemble a raven, it is therefore permitted. But Rabbi Eliezer held that, because the zarzir is accustomed to dwell with ravens, it is considered its species].

He said to them: They too are destined to give an account

for having eaten the zarzir.

Alternatively: “according to its species,” to include a white swallow

which resembles a raven,

the words of Rabbi Eliezer.

They said to him: But the people of Upper Galilee eat it because its gizzard peels off.

He said to them: They too are destined to give an account

for having eaten the white swallow!

And if so, we find other birds that come with two signs and are impure, and those too must be recognized!?

And we answer:

rather,

where did Rav Naḥman say that a bird that comes with two signs is pure? When he recognizes

a raven and every species of raven.

And when he knows that this bird is neither a raven nor a species of raven, it is permitted for eating.

Ameimar said: The halakha is -

a bird that comes with one sign

of purity is

pure,

even if he is not expert either in them or in their names, those of the peres and the ozniya,

and this is -

that it does not claw,

as long as we have not seen it claw [a bird that places its foot on the food at the time of eating so that it will not move and will not all rise into its mouth—this is a bird that claws].

Rav Ashi said to Ameimar: This statement of Rav Naḥman,

who said that we require him to recognize that it is neither a peres nor an ozniya,

what [is its status]?

Do you disagree with Rav Naḥman’s words or not?

He said to him: I have not heard it! That is to say, I do not hold it!

That I disagree with him. For

what is there

to be concerned about if he does not recognize the bird? It is only

because

perhaps this bird is

a peres

or

an ozniya.

These

are not present in inhabited areas.

And since they are not common in inhabited areas, if he found in an inhabited area a bird that comes with one sign and does not claw, it is permitted for eating.

Rav Yehuda said: A bird that scratches

that claws

is valid for the purification of a leper,

for it is the bird mentioned in the Torah, as it is written, “and he shall take for the one being purified two living pure birds,”

and this is the white swallow concerning which

above

Rabbi Eliezer and the Sages [and Rav Yehuda holds in accordance with the view of the Sages, who deem the white swallow pure].

disagreed [and Rav Yehuda holds in accordance with the view of the Sages, who deem the white swallow pure].

Ameimar said: With its belly white,

with such a swallow whose belly is white,

everyone does not disagree,

even Rabbi Eliezer concedes

that it is permitted!

When they disagree

Rabbi Eliezer and the Sages,

it is with its belly green,

when its belly is green.

Rabbi Eliezer forbade, and the Sages permitted.

And the halakha is in accordance with Rabbi Eliezer,

for it is forbidden. [And this disagrees with Rav Yehuda, who validated it for the purification of a leper, for Rav Yehuda held in accordance with the Sages that it is pure, since for the purification of a leper we require pure birds].

Mar Zutra taught the words of Ameimar as follows

:

With its belly green -

everyone does not disagree that it is forbidden.

And even the Sages forbid.

When they disagree

Rabbi Eliezer and the Sages

is with its belly white.

Rabbi Eliezer forbade and the Sages permitted. And the halakha is in accordance with the Sages, who permit.

And we raise an objection concerning this:

Granted, according to the one who says [Mar Zutra]

[Mar Zutra]

that they disagree with regard to its belly being white

Rabbi Eliezer and the Sages,

this is what is taught

above in the beraita: “according to its species”

this is the white swallow,

which Rabbi Eliezer includes, for the white swallow has the status of a raven.

But according to the one who says [the first formulation of Ameimar]

[the first formulation of Amemar’s statement]

with regard to its belly being green

its belly

they disagree

Rabbi Eliezer and the Sages,

what is “this is the white swallow”

that is taught? But this is not a white swallow; rather, it is green.

And we answer: This that the beraita teaches “white swallow”

is to exclude

a swallow

of houses,

which grows and dwells in the walls of houses,

which is black,

for it is black, and in relation to the black one, the green one is called white.

Concerning bird offerings it is stated, “from the turtledoves and from the sons of the dove,” and the Sages expounded from here that turtledoves are valid for an offering only when they are grown, while doves are valid for an offering only when they are young, when they are then called “sons of the dove.”

Rav Reḥava said in the name of Rabbi Yehuda: A tasil,

which is a species of dove,

is invalid

for offering if one comes to bring it when it has grown old

on account of “turtledoves,”

for it is not a species of turtledoves.

And it is valid

to bring it as an offering when it is young

on account of “sons of the dove.”

The atzifei,

a species of turtledoves,

and Reḥava’s turtledoves -

are valid

when grown old, to bring them

on account of turtledoves, and are invalid

when young, if one comes to bring them

on account of

sons of the dove, because they are a species of turtledoves.