We begin this daf by looking into the simanim (kosher signs) of bird eggs. The Gemara brings a baraisa that teaches us how to identify a kosher egg by its shape—having one sloped, rounded end and one pointed end—and by the placement of its albumen (the white) on the outside and the yolk on the inside. We discuss whether these simanim are d'Oraisa (Torah law) or if we need to rely on a non-Jew's testimony, especially when the eggs are scrambled or cut up.
We also learn about the status of eggs from creeping animals (sheratzim) and the halachic implications of eating their embryos, as well as the status of kosher eggs boiled with non-kosher ones. The Gemara then transitions into the halachos of blood spots found in eggs, discussing where the blood is located—whether on the albumen or the yolk—and how that affects the kosher status of the rest of the egg.
עוּבְּרֵי דָּגִים.
The Gemara notes that the previous ruling refers to fish embryos, i.e., fish eggs found in the fish's innards.
וְתַנְיָא גַּבֵּי בֵיצִים:
And it is taught in a baraisa regarding bird eggs:
אֵלּוּ הֵן סִימָנֵי בֵיצִים –
These are the signs of kosher bird eggs:
כָּל שֶׁכּוֹדֶרֶת וַעֲגוּלְגּוֹלֶת, רֹאשָׁהּ אֶחָד כַּד וְרֹאשָׁהּ אֶחָד חַד – טְהוֹרָה,
Any egg that is sloped and rounded, such that its one end is round and its other end is pointed, is from a kosher bird.
שְׁנֵי רָאשֶׁיהָ כַּדִּין אוֹ שְׁנֵי רָאשֶׁיהָ חַדִּין – טְמֵאִין.
But if both of its ends are round, or both of its ends are pointed, they are from a non-kosher bird.
חֶלְבּוֹן מִבַּחוּץ וְחֶלְמוֹן מִבִּפְנִים – טְהוֹרָה,
If the albumen, the white, is on the outside and the yolk is on the inside, it is from a kosher bird.
חֶלְמוֹן מִבַּחוּץ וְחֶלְבּוֹן מִבְּפָנִים – טְמֵאָה,
If the yolk is on the outside and the albumen is on the inside, it is from a non-kosher bird.
חֶלְמוֹן וְחֶלְבּוֹן מְעוֹרָבִין זֶה בָּזֶה – בְּיָדוּעַ שֶׁהִיא בֵּיצַת הַשֶּׁרֶץ.
If the yolk and albumen are mixed with each other, it is known that it is the egg of a creeping animal. The Gemara asks: If we can identify kosher eggs by these signs, why must we rely on a non-Jew's testimony?
לָא צְרִיכָא, דַּחֲתוּכוֹת.
The Gemara answers: No, it is necessary in a case where the eggs are cut up, so that their outer shape cannot be recognized.
וְלִיבְדּוֹק בְּחֶלְמוֹן וְחֶלְבּוֹן?
The Gemara asks: But let him inspect the yolk and albumen to see which is on the inside and which is on the outside!
בִּטְרוּפוֹת בִּקְעָרָה.
The Gemara answers: We are dealing with a case where they are scrambled in a bowl, making it impossible to tell.
וּכְהַאי גַּוְונָא מִי זָבְנִינַן מִינַּיְיהוּ?
The Gemara objects: And in a case like this, do we buy eggs from them?
וְהָא תַּנְיָא: אֵין מוֹכְרִין בֵּיצַת טְרֵפָה לְגוֹי, אֶלָּא אִם כֵּן טְרוּפָה בִּקְעָרָה; לְפִיכָךְ אֵין לוֹקְחִין מֵהֶם בֵּיצִים טְרוּפוֹת בִּקְעָרָה.
But surely it is taught in a baraisa: We may not sell the egg of a tereifah bird to a non-Jew unless it is scrambled in a bowl, so that he does not resell it to a Jew as a whole kosher egg; therefore, we do not buy scrambled eggs in a bowl from them, because they are suspected of being from tereifos!
אֶלָּא אָמַר רַבִּי זֵירָא: סִימָנִין לָאו דְּאוֹרָיְיתָא,
Rather, Rabbi Zeira said: The signs of eggs are not valid by Torah law to permit them on their own.
דְּאִי לָא תֵּימָא הָכִי, הָא דְּאָמַר רַב אַסִּי: שְׁמֹנָה סְפֵיקוֹת הֵן – לִיבְדּוֹק בְּבֵיצִים דִּידְהוּ!
For if you do not say so, then as for that which Rav Assi said: There are eight birds whose kosher status is uncertain—let one inspect their eggs to see if they have the kosher signs!
אֶלָּא שְׁמַע מִינַּהּ: סִימָנִין לָאו דְּאוֹרָיְיתָא.
Rather, learn from this: The signs are not valid by Torah law.
אֶלָּא לְמַאי הִלְכְתָא קָתָנֵי לַהּ?
The Gemara asks: But if so, for what halachic purpose does the baraisa teach them?
הָכִי קָאָמַר: שְׁנֵי רָאשֶׁיהָ כַּדִּין, אוֹ שְׁנֵי רָאשֶׁיהָ חַדִּין, אוֹ חֶלְמוֹן מִבַּחוּץ וְחֶלְבּוֹן מִבִּפְנִים – וַדַּאי טְמֵאָה.
The Gemara answers: This is what the baraisa is saying: If both of its ends are round, or both of its ends are pointed, or the yolk is on the outside and the albumen is on the inside, it is certainly non-kosher.
רֵישֵׁיהּ חַד חַד, רֵישֵׁיהּ חַד כַּד, וְחֶלְבּוֹן מִבַּחוּץ וְחֶלְמוֹן מִבִּפְנִים, וְאָמַר לָךְ שֶׁל עוֹף פְּלוֹנִי וְטָהוֹר הוּא – סְמוֹךְ עֲלֵיהּ.
But if its one end is pointed and its other end is round, and the albumen is on the outside and the yolk is on the inside, and a non-Jew says to you, "It is of such-and-such bird, and it is kosher," rely on him.
בִּסתָמָא – לָא תִּסְמוֹךְ עֲלֵיהּ, דְּאִיכָּא דְּעוֹרְבָא דְּדָמֵי לִדְיוֹנָה.
But without specification, do not rely on the signs alone, as there are eggs of a crow that resemble those of a dove.
אָמַר מָר: חֶלְבּוֹן וְחֶלְמוֹן מְעוֹרָבִין זֶה בָּזֶה – בְּיָדוּעַ שֶׁהִיא בֵּיצַת הַשֶּׁרֶץ.
The Master said above: If the albumen and yolk are mixed with each other, it is known that it is the egg of a creeping animal.
לְמַאי הִלְכְתָא?
The Gemara asks: For what halachic purpose is this stated? Either way, the egg is forbidden to be eaten.
אָמַר רַב עוּקְבָא בַּר חָמָא: לוֹמַר שֶׁאִם רִיקְּמָה וְנִיקְּבָה בְּכַעֲדָשָׁה – מְטַמֵּא.
Rav Ukva bar Chama said: To say that if the embryo inside formed tissue, and the egg was perforated with a hole the size of a lentil-bulk, and one touched the embryo, it transmits tumah like the carcass of a creeping animal.
מַתְקֵיף לַהּ רָבִינָא: וְדִלְמָא דְּנָחָשׁ הִיא?
Ravina objects to this: But perhaps it is the egg of a snake, whose carcass does not transmit tumah, even though its yolk and albumen are mixed?
אֶלָּא אָמַר רָבָא: שֶׁאִם רִיקְּמָה וְאָכְלָה – לוֹקֶה עָלֶיהָ מִשּׁוּם ״שֶׁרֶץ הַשֹּׁרֵץ עַל הָאָרֶץ״.
Rather, Rava said: The halachic difference is that if the embryo formed tissue and one ate it, he is flogged on its account because of the prohibition of "the creeping thing that creeps upon the earth."
אִי הָכִי, מַאי אִירְיָא דִּטְמֵאָה? אֲפִילּוּ דִּטְהוֹרָה נָמֵי!
The Gemara asks: If so, why specifically mention the egg of a non-kosher creeping animal? Even if one eats the formed embryo of a kosher bird, he is also flogged!
דְּתַנְיָא: ״כׇּל הַשֶּׁרֶץ הַשֹּׁרֵץ עַל הָאָרֶץ״ –
As it is taught in a baraisa: The verse states, "Every creeping thing that creeps upon the earth" to include embryos that have formed tissue.
לְרַבּוֹת אֶפְרוֹחִים שֶׁלֹּא נִפְתְּחוּ עֵינֵיהֶם!
The verse serves to include chicks of kosher birds whose eyes have not yet opened in the prohibition against eating swarming things.
מִדְּרַבָּנַן, וּקְרָא אַסְמַכְתָּא בְּעָלְמָא.
The Gemara answers: That prohibition is only by Rabbinic law, and the verse cited is a mere support.
תָּנוּ רַבָּנַן: גִּיעוּלֵי בֵּיצִים מוּתָּרוֹת,
The Rabbis taught in a braisa: Kosher eggs that have been boiled with non-kosher eggs are permitted.
בֵּיצִים מוּזָרוֹת – נֶפֶשׁ יָפָה תֹּאכְלֵם,
Unfertilized eggs are permitted, and one of strong constitution may eat them, even if the hen sat on them for a long time.
נִמְצָא עָלֶיהָ קוֹרֶט דָּם – זוֹרֵק אֶת הַדָּם וְאוֹכֵל אֶת הַשְּׁאָר.
If a drop of blood is found on it, one discards the blood and eats the rest of the egg.
אָמַר רַבִּי יִרְמְיָה: וְהוּא שֶׁנִּמְצָא עַל קֶשֶׁר שֶׁלָּהּ.
Rabbi Yirmeya said: And this permission applies only when the blood is found on its knot, which is the place where the embryo begins to form.
תָּנֵי דּוֹסְתַּאי אֲבוּהּ דְּרַבִּי אַפְטוֹרִיקִי: לֹא שָׁנוּ אֶלָּא שֶׁנִּמְצָא עַל חֶלְבּוֹן שֶׁלָּהּ, אֲבָל נִמְצָא עַל חֶלְמוֹן שֶׁלָּהּ – אֲפִילּוּ בֵּיצָה אֲסוּרָה.
Dostai, the father of Rabbi Aptoriki, taught: They only taught that the rest of the egg is permitted when the blood is found on its albumen, which is the knot; but if it is found on its yolk, even the rest of the egg is forbidden.
מַאי טַעְמָא? דִּשְׁדָא תִּכְלָא בְּכוּלַּהּ.
What is the reason? Because the decay has spread through all of it.
אֲמַר לֵיהּ רַב גְּבִיהָה מִבֵּי כְתִיל לְרַב אָשֵׁי: אִיפְּכָא תָּנֵי תַּנָּא קַמֵּיהּ דְּאַבָּיֵי, וְאַבָּיֵי הוּא דְּתָרְצַהּ נִיהֲלֵיהּ הָכִי.
Rav Geviha from Bei Ketil said to Rav Ashi: A tanna taught the opposite before Abaye, and it was Abaye who corrected it for him in this manner.
אָמַר חִזְקִיָּה: מִנַּיִן לְבֵיצַת טְמֵאָה שֶׁהִיא אֲסוּרָה מִן הַתּוֹרָה?
Chizkiyah says: From where is it derived that the egg of a non-kosher bird is prohibited by Torah law?
שֶׁנֶּאֱמַר: ״וְאֶת בַּת הַיַּעֲנָה״, וְכִי בַּת יֵשׁ לָהּ לַיַּעֲנָה? אֶלָּא אֵיזוֹ – זוֹ בֵּיצָה טְמֵאָה.
As it is stated: "And the daughter of the ya'ana." But does the ya'ana have a daughter whose status is different from its mother? Rather, which is this? This is a non-kosher egg.
וְדִלְמָא הַיְינוּ שְׁמַיְיהוּ?
The Gemara challenges: But perhaps this is their name, and the bird itself is called "bat ya'ana"?
לָא סָלְקָא דַּעְתָּךְ, דִּכְתִיב: ״בַּת עַמִּי לְאַכְזָר כַּיְעֵנִים בַּמִּדְבָּר״.
The Gemara responds: This should not enter your mind, as it is written: "The daughter of my people has become cruel, like the ye'enim in the wilderness," showing that the bird itself is called "ya'ana" or "ye'enim."
וְלָא? וְהָא כְּתִיב: ״אֶעֱשֶׂה מִסְפֵּד כַּתַּנִּים וְאֵבֶל כִּבְנוֹת יַעֲנָה״?
The Gemara persists: And is "bat ya'ana" not its name? But isn't it written: "I will make a wailing like the jackals, and a mourning like the daughters of the ya'ana"?
כְּיַעֲנָה זוֹ שֶׁמִּתְאַבֶּלֶת עַל בָּנֶיהָ.
The Gemara responds: The verse means: Like this ya'ana that mourns for its children.
וְהָא כְּתִיב: ״וְשָׁכְנוּ שָׁם בְּנוֹת יַעֲנָה״?
The Gemara asks: But isn't it written: "And the daughters of the ya'ana shall dwell there"?
כְּיַעֲנָה זוֹ שֶׁשּׁוֹכֶנֶת עִם בָּנֶיהָ.
The Gemara responds: Here too, the verse means: Like this ya'ana that dwells with its children.
וְהָכְתִיב: ״תְּכַבְּדֵנִי חַיַּת הַשָּׂדֶה תַּנִּים וּבְנוֹת יַעֲנָה״, וְאִי סָלְקָא דַעְתָּךְ בֵּיצָה, בֵּיצָה בַּת מֵימַר שִׁירָה הִיא?
But isn't it written: "The beasts of the field shall honor Me, the jackals and the daughters of the ya'ana"? And if it enters your mind that "bat ya'ana" refers to an egg, is an egg capable of saying song of praise to Hashem?
אֶלָּא, כְּתִיב ״הַיַּעֲנָה״, וּכְתִיב ״בַּת הַיַּעֲנָה״.
Rather, we must say that "the ya'ana" is written, and "the daughter of the ya'ana" is also written, and both are names for this bird.
וְשָׁאנֵי הָכָא, דְּפָסֵק סָפְרָא לִשְׁתֵּי תֵּיבוֹת, וּמִדְּפָסֵיק לְהוּ סָפְרָא
And it is different here, as the scribe splits the name into two words: "Bat ya'ana." And since the scribe splits them, it teaches us that "bat" refers to the egg of the ya'ana.
The Gemara clarifies that while egg simanim are helpful, they are not sufficient on their own by Torah law to permit an egg without some level of verification, since some non-kosher eggs (like those of a crow) can resemble kosher ones (like those of a dove). We learn that a blood spot found on the albumen (the knot) can be discarded, allowing the rest of the egg to be eaten, whereas a spot on the yolk renders the entire egg forbidden because the decay spreads. Finally, Chizkiyah derives the Torah prohibition of eating non-kosher bird eggs from the words "bat ya'ana" in the Torah, analyzing whether the phrase refers to the bird itself or literally to the "daughter" of the bird, meaning its egg.
In today's daf, we learn about the intricate signs of kosher and non-kosher eggs, and how a tiny drop of blood can affect the status of the entire egg. The Gemara discusses how a speck of blood on the yolk can spread its decay throughout the whole egg, rendering it completely forbidden.
This teaches us a profound lesson in our own avodah. Just like a tiny drop of blood can compromise the purity of an entire vessel, a small, seemingly minor negative influence, a cold word, or a moment of anger can seep in and affect our entire day and our relationship with those around us. We must protect our spiritual purity and the warmth of our homes from even the smallest negative influences.
Today, when you check your eggs for blood spots, take a moment to reflect on your own heart. Make a conscious effort to keep even a small speck of negativity, resentment, or lashon hara from entering your thoughts and speech, ensuring your day remains entirely pure and holy.