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Today's Daf Yomi

April 18, 2019 | 讬状讙 讘谞讬住谉 转砖注状讟

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

Chullin 142

One who sends away the mother bird is promised long life – is this relating to this world or in the world to come?


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讘注讜诪讚 讜讗讜诪专 讝讛 讜讝讛 讗谞讬 谞讜讟诇 住讙讬讗 讛谞讛讜 驻讬专讬 讞讚转讬 讛讜讜 讚诇讜讬 讘专 住讬诪讜谉 讙讜驻讬讛 诇讗 讛讜讛 拽谞讬 诇讛讜 讜讛讻讬 拽讗诪专 诇讬讛 讝讬诇 讜讟专讬祝 讗拽谉 讚诇讬转讙讘讛讜 讜谞讬拽谞讬谞讛讜 诇讜讬 讘专 住讬诪讜谉 讜讛讚专 诇讬拽谞讬谞讛讜 谞讬讛诇讱 讘住讜讚专

because by standing on the eve of the Festival and saying: This bird and that bird I will take on the Festival, he would have effected sufficient preparation for their use on the Festival. The Gemara responds: These, the offspring and the eggs, were new produce, which Levi bar Simon himself had not yet acquired. And this is what Shmuel was saying to him: Go and bang on the nest so that the mothers will rise up, and Levi bar Simon will have then acquired the young in the nest,and consequently, he may then transfer ownership to you through acquisition by means of a cloth.

诪转谞讬壮 诇讗 讬讟讜诇 讗讚诐 讗诐 注诇 讘谞讬诐 讗驻讬诇讜 诇讟讛专 讗转 讛诪爪讜专注 讜诪讛 讗诐 诪爪讜讛 拽诇讛 砖讛讬讗 讻讗讬住专 讗诪专讛 转讜专讛 诇诪注谉 讬讬讟讘 诇讱 讜讛讗专讻转 讬诪讬诐 拽诇 讜讞讜诪专 注诇 诪爪讜转 讞诪讜专讜转 砖讘转讜专讛

MISHNA: A person may not take the mother bird with the offspring even if he takes the mother for use as part of the ritual to purify the leper. The mishna compares the reward for performing the mitzva of sending away the mother bird from the nest to the reward for performing other mitzvot: And if with regard to the sending away of the mother bird, which is a mitzva whose performance is simple, as it entails a loss of no more than an issar, i.e., the value of the mother bird, the Torah says: 鈥淭hat it may be well with you, and that you may prolong your days鈥 (Deuteronomy 22:7), it may be derived by a fortiori inference that the reward is no less for the fulfillment of the mitzvot in the Torah whose performance is demanding.

讙诪壮 转谞讬讗 讚讘讬 专讘讬 讬注拽讘 讗讜诪专 讗讬谉 诇讱 讻诇 诪爪讜讛 讜诪爪讜讛 砖讘转讜专讛 砖诪转谉 砖讻专讛 讘爪讚讛 砖讗讬谉 转讞讬讬转 讛诪转讬诐 转诇讜讬讛 讘讛 讘讻讘讜讚 讗讘 讜讗诐 讻转讬讘 诇诪注谉 讬讗专讬讻谉 讬诪讬讱 讜诇诪注谉 讬讬讟讘 诇讱 讘砖讬诇讜讞 讛拽谉 讻转讬讘 诇诪注谉 讬讬讟讘 诇讱 讜讛讗专讻转 讬诪讬诐

GEMARA: The school of Rabbi Ya鈥檃kov taught that Rabbi Ya鈥檃kov says: There is not a single mitzva written in the Torah whose reward is stated alongside it, which is not dependent on a belief in the resurrection of the dead, i.e., the reward is actually bestowed in the World-to-Come, after the resurrection of the dead. How so? With regard to honoring one鈥檚 father and mother, it is written: 鈥淭hat your days may be long, and that it may go well with you鈥 (Deuteronomy 5:16). With regard to the sending away of the mother bird from the nest, it is written: 鈥淭hat it may be well with you, and that you may prolong your days鈥 (Deuteronomy 22:7).

讛专讬 砖讗诪专 诇讜 讗讘讬讜 注诇讛 诇讘讬专讛 讜讛讘讗 诇讬 讙讜讝诇讜转 讜注诇讛 讜砖诇讞 讗转 讛讗诐 讜诇拽讞 讗转 讛讘谞讬诐 讜讘讞讝专转讜 谞驻诇 讜诪转 讛讬讻谉 讗专讬讻讜转 讬诪讬讜 砖诇 讝讛 讜讛讬讻谉 讟讜讘转讜 砖诇 讝讛 讗诇讗 诇诪注谉 讬讗专讬讻讜谉 讬诪讬讱 讘注讜诇诐 砖讻讜诇讜 讗专讜讱 讜诇诪注谉 讬讬讟讘 诇讱 诇注讜诇诐 砖讻讜诇讜 讟讜讘

Despite this, it occurred that there was one whose father said to him: Climb to the top of the building and bring me fledglings; and he climbed to the top of the building and sent away the mother bird and took the offspring, thereby simultaneously fulfilling the mitzva to send away the mother bird from the nest and the mitzva to honor one鈥檚 parents, but as he returned he fell and died. Where is the length of days of this one? And where is the goodness of the days of this one? Rather, the verse 鈥渢hat your days may be long鈥 is referring to the world that is entirely long, and 鈥渢hat it may be well with you鈥 means in the world where all is well.

讜讚诇诪讗 诇讗 讛讜讛 讛讻讬 专讘讬 讬注拽讘 诪注砖讛 讞讝讗 讜讚诇诪讗 诪讛专讛专 讘注讘讬专讛 讛讜讛 诪讞砖讘讛 专注讛 讗讬谉 讛拽讚讜砖 讘专讜讱 讛讜讗 诪爪专驻讛 诇诪注砖讛

The Gemara suggests: But perhaps this incident described by Rabbi Ya鈥檃kov never occurred. It is possible that everyone who performs these mitzvot is rewarded in this world, and the situation described by Rabbi Ya鈥檃kov never happened. The Gemara answers: Rabbi Ya鈥檃kov himself saw an incident of this kind. The Gemara suggests: But perhaps that man was contemplating sin at the time, and he was punished for his thoughts. The Gemara responds: There is a principle that the Holy One, Blessed be He, does not link a bad thought to an action, i.e., one is not punished for thoughts alone.

讜讚诇诪讗 诪讛专讛专 讘注讘讜讚讛 讝专讛 讛讜讛 讚讻转讬讘 诇诪注谉 转驻砖 讗转 讘讬转 讬砖专讗诇 讘诇讘诐 讜讗诪专 专讘 讗讞讗 讘专 讬注拽讘 讝讜 诪讞砖讘转 注讘讜讚讛 讝专讛

The Gemara objects: But perhaps the son was contemplating idol worship at the time, as it is written with regard to idol worship: 鈥淪o I may take the house of Israel in their own heart鈥 (Ezekiel 14:5), and Rav A岣 bar Ya鈥檃kov says: This is referring to punishment for the thought of performing idol worship.

讛讻讬 拽讗诪专 讗诐 讗讬转讗 讚讗讬讻讗 砖讻专 诪爪讜转 讘讛讗讬 注诇诪讗 转讛谞讬 诇讬讛 讜转讙谉 注诇讬讛 讚诇讗 诇讬转讬 诇讬讚讬 讛专讛讜专 讜诇讬转讝拽 讗诇讗 砖讻专 诪爪讜转 讘讛讗讬 注诇诪讗 诇讬讻讗 讜讛讗诪专 专讘讬 讗诇注讝专 砖诇讜讞讬 诪爪讜讛 讗讬谞谉 谞讝讜拽讬诐 讘讞讝专转诐 砖讗谞讬

The Gemara responds: This is what Rabbi Ya鈥檃kov was saying after witnessing the incident mentioned above: If it is so that there is reward for performance of mitzvot in this world, it should be effective for the son and protect him so that he not come to contemplate idol worship and be harmed. Rather, one must conclude that there is no reward for performance of mitzvot in this world. The Gemara asks: But didn鈥檛 Rabbi Elazar say: Those on the path to perform a mitzva are not susceptible to harm? How is it possible that this individual, who was sent by his father to perform a mitzva, could have died? The Gemara answers: When they return it is different, as after one has performed the mitzva, one is susceptible to harm.

讜讛讗诪专 专讘讬 讗诇注讝专 砖诇讜讞讬 诪爪讜讛 讗讬谞谉 谞讝讜拽讬诐 诇讗 讘讛诇讬讻转谉 讜诇讗 讘讞讝专转谉 住讜诇诐 专注讜注 讛讜讛 讜诪拽讜诐 讚拽讘讜注 讛讬讝拽讗 砖讗谞讬 讚讻转讬讘 讜讬讗诪专 砖诪讜讗诇 讗讬讱 讗诇讱 讜砖诪注 砖讗讜诇 讜讛专讙谞讬

The Gemara asks: But didn鈥檛 Rabbi Elazar say: Those on the path to perform a mitzva are not susceptible to harm, neither when they are on their way to perform the mitzva nor when they are returning from performing the mitzva? The Gemara answers: In that case, it was a rickety ladder on which the son ascended and descended, and a place where danger is established is different, and even those on the path to perform a mitzva are susceptible to harm. This is apparent from the incident where the prophet Samuel traveled to anoint David as king in place of Saul, as it is written: 鈥淎nd Samuel said: How can I go? If Saul hears of it, he will kill me鈥 (I聽Samuel 16:2). Although Samuel was on the path to perform a mitzva, he feared that harm would befall him from established dangers.

讗诪专 专讘 讬讜住祝 讗诇诪诇讗 讚专砖讬讛 讗讞专 诇讛讗讬 拽专讗 讻专讘讬 讬注拽讘 讘专 讘专转讬讛 诇讗 讞讟讗 诪讗讬 讞讝讗 讗讬讻讗 讚讗诪专讬 讻讬 讛讗讬 诪注砖讛 讞讝讗 讜讗讬讻讗 讚讗诪专讬 诇讬砖谞讗 讚专讘讬 讞讜爪驻讬转 讛诪转讜专讙诪谉 讞讝讗 讚讛讜讛 诪讜讟诇转 讘讗砖驻讛 讗诪专 驻讛 砖讛驻讬拽 诪专讙诇讬讜转 讬诇讞讜讱 注驻专 讜讛讜讗 诇讗 讬讚注 诇诪注谉 讬讬讟讘 诇讱 讘注讜诇诐 砖讻讜诇讜 讟讜讘 讜诇诪注谉 讬讗专讬讻讜谉 讬诪讬讱 讘注讜诇诐 砖讻讜诇讜 讗专讜讱

Rav Yosef said: Had A岣r, literally Other, the appellation of the former Sage Elisha ben Avuya, interpreted homiletically this aforementioned verse: 鈥淭hat it may go well with you鈥 (Deuteronomy 5:16), as referring to the World-to-Come, as did Rabbi Ya鈥檃kov, the son of his daughter, he would not have sinned. The Gemara asks: What did A岣r see that led him to heresy? Some say that he saw an incident like this one witnessed by Rabbi Ya鈥檃kov, and some say that he saw the tongue of Rabbi 岣tzpit the disseminator, which was cast in a garbage dump after he was executed by the government. A岣r said: Will a mouth that produced pearls of wisdom lick the dust? But he did not know that the phrase 鈥渢hat it may be well with you鈥 means in the world where all is well, and that the phrase 鈥渢hat your days may be long鈥 is referring to the world that is entirely long.

讛讚专谉 注诇讱 砖讬诇讜讞 讛拽谉 讜住诇讬拽讗 诇讛 诪住讻转 讞讜诇讬谉

 

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

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Chullin 142

The William Davidson Talmud | Powered by Sefaria

Chullin 142

讘注讜诪讚 讜讗讜诪专 讝讛 讜讝讛 讗谞讬 谞讜讟诇 住讙讬讗 讛谞讛讜 驻讬专讬 讞讚转讬 讛讜讜 讚诇讜讬 讘专 住讬诪讜谉 讙讜驻讬讛 诇讗 讛讜讛 拽谞讬 诇讛讜 讜讛讻讬 拽讗诪专 诇讬讛 讝讬诇 讜讟专讬祝 讗拽谉 讚诇讬转讙讘讛讜 讜谞讬拽谞讬谞讛讜 诇讜讬 讘专 住讬诪讜谉 讜讛讚专 诇讬拽谞讬谞讛讜 谞讬讛诇讱 讘住讜讚专

because by standing on the eve of the Festival and saying: This bird and that bird I will take on the Festival, he would have effected sufficient preparation for their use on the Festival. The Gemara responds: These, the offspring and the eggs, were new produce, which Levi bar Simon himself had not yet acquired. And this is what Shmuel was saying to him: Go and bang on the nest so that the mothers will rise up, and Levi bar Simon will have then acquired the young in the nest,and consequently, he may then transfer ownership to you through acquisition by means of a cloth.

诪转谞讬壮 诇讗 讬讟讜诇 讗讚诐 讗诐 注诇 讘谞讬诐 讗驻讬诇讜 诇讟讛专 讗转 讛诪爪讜专注 讜诪讛 讗诐 诪爪讜讛 拽诇讛 砖讛讬讗 讻讗讬住专 讗诪专讛 转讜专讛 诇诪注谉 讬讬讟讘 诇讱 讜讛讗专讻转 讬诪讬诐 拽诇 讜讞讜诪专 注诇 诪爪讜转 讞诪讜专讜转 砖讘转讜专讛

MISHNA: A person may not take the mother bird with the offspring even if he takes the mother for use as part of the ritual to purify the leper. The mishna compares the reward for performing the mitzva of sending away the mother bird from the nest to the reward for performing other mitzvot: And if with regard to the sending away of the mother bird, which is a mitzva whose performance is simple, as it entails a loss of no more than an issar, i.e., the value of the mother bird, the Torah says: 鈥淭hat it may be well with you, and that you may prolong your days鈥 (Deuteronomy 22:7), it may be derived by a fortiori inference that the reward is no less for the fulfillment of the mitzvot in the Torah whose performance is demanding.

讙诪壮 转谞讬讗 讚讘讬 专讘讬 讬注拽讘 讗讜诪专 讗讬谉 诇讱 讻诇 诪爪讜讛 讜诪爪讜讛 砖讘转讜专讛 砖诪转谉 砖讻专讛 讘爪讚讛 砖讗讬谉 转讞讬讬转 讛诪转讬诐 转诇讜讬讛 讘讛 讘讻讘讜讚 讗讘 讜讗诐 讻转讬讘 诇诪注谉 讬讗专讬讻谉 讬诪讬讱 讜诇诪注谉 讬讬讟讘 诇讱 讘砖讬诇讜讞 讛拽谉 讻转讬讘 诇诪注谉 讬讬讟讘 诇讱 讜讛讗专讻转 讬诪讬诐

GEMARA: The school of Rabbi Ya鈥檃kov taught that Rabbi Ya鈥檃kov says: There is not a single mitzva written in the Torah whose reward is stated alongside it, which is not dependent on a belief in the resurrection of the dead, i.e., the reward is actually bestowed in the World-to-Come, after the resurrection of the dead. How so? With regard to honoring one鈥檚 father and mother, it is written: 鈥淭hat your days may be long, and that it may go well with you鈥 (Deuteronomy 5:16). With regard to the sending away of the mother bird from the nest, it is written: 鈥淭hat it may be well with you, and that you may prolong your days鈥 (Deuteronomy 22:7).

讛专讬 砖讗诪专 诇讜 讗讘讬讜 注诇讛 诇讘讬专讛 讜讛讘讗 诇讬 讙讜讝诇讜转 讜注诇讛 讜砖诇讞 讗转 讛讗诐 讜诇拽讞 讗转 讛讘谞讬诐 讜讘讞讝专转讜 谞驻诇 讜诪转 讛讬讻谉 讗专讬讻讜转 讬诪讬讜 砖诇 讝讛 讜讛讬讻谉 讟讜讘转讜 砖诇 讝讛 讗诇讗 诇诪注谉 讬讗专讬讻讜谉 讬诪讬讱 讘注讜诇诐 砖讻讜诇讜 讗专讜讱 讜诇诪注谉 讬讬讟讘 诇讱 诇注讜诇诐 砖讻讜诇讜 讟讜讘

Despite this, it occurred that there was one whose father said to him: Climb to the top of the building and bring me fledglings; and he climbed to the top of the building and sent away the mother bird and took the offspring, thereby simultaneously fulfilling the mitzva to send away the mother bird from the nest and the mitzva to honor one鈥檚 parents, but as he returned he fell and died. Where is the length of days of this one? And where is the goodness of the days of this one? Rather, the verse 鈥渢hat your days may be long鈥 is referring to the world that is entirely long, and 鈥渢hat it may be well with you鈥 means in the world where all is well.

讜讚诇诪讗 诇讗 讛讜讛 讛讻讬 专讘讬 讬注拽讘 诪注砖讛 讞讝讗 讜讚诇诪讗 诪讛专讛专 讘注讘讬专讛 讛讜讛 诪讞砖讘讛 专注讛 讗讬谉 讛拽讚讜砖 讘专讜讱 讛讜讗 诪爪专驻讛 诇诪注砖讛

The Gemara suggests: But perhaps this incident described by Rabbi Ya鈥檃kov never occurred. It is possible that everyone who performs these mitzvot is rewarded in this world, and the situation described by Rabbi Ya鈥檃kov never happened. The Gemara answers: Rabbi Ya鈥檃kov himself saw an incident of this kind. The Gemara suggests: But perhaps that man was contemplating sin at the time, and he was punished for his thoughts. The Gemara responds: There is a principle that the Holy One, Blessed be He, does not link a bad thought to an action, i.e., one is not punished for thoughts alone.

讜讚诇诪讗 诪讛专讛专 讘注讘讜讚讛 讝专讛 讛讜讛 讚讻转讬讘 诇诪注谉 转驻砖 讗转 讘讬转 讬砖专讗诇 讘诇讘诐 讜讗诪专 专讘 讗讞讗 讘专 讬注拽讘 讝讜 诪讞砖讘转 注讘讜讚讛 讝专讛

The Gemara objects: But perhaps the son was contemplating idol worship at the time, as it is written with regard to idol worship: 鈥淪o I may take the house of Israel in their own heart鈥 (Ezekiel 14:5), and Rav A岣 bar Ya鈥檃kov says: This is referring to punishment for the thought of performing idol worship.

讛讻讬 拽讗诪专 讗诐 讗讬转讗 讚讗讬讻讗 砖讻专 诪爪讜转 讘讛讗讬 注诇诪讗 转讛谞讬 诇讬讛 讜转讙谉 注诇讬讛 讚诇讗 诇讬转讬 诇讬讚讬 讛专讛讜专 讜诇讬转讝拽 讗诇讗 砖讻专 诪爪讜转 讘讛讗讬 注诇诪讗 诇讬讻讗 讜讛讗诪专 专讘讬 讗诇注讝专 砖诇讜讞讬 诪爪讜讛 讗讬谞谉 谞讝讜拽讬诐 讘讞讝专转诐 砖讗谞讬

The Gemara responds: This is what Rabbi Ya鈥檃kov was saying after witnessing the incident mentioned above: If it is so that there is reward for performance of mitzvot in this world, it should be effective for the son and protect him so that he not come to contemplate idol worship and be harmed. Rather, one must conclude that there is no reward for performance of mitzvot in this world. The Gemara asks: But didn鈥檛 Rabbi Elazar say: Those on the path to perform a mitzva are not susceptible to harm? How is it possible that this individual, who was sent by his father to perform a mitzva, could have died? The Gemara answers: When they return it is different, as after one has performed the mitzva, one is susceptible to harm.

讜讛讗诪专 专讘讬 讗诇注讝专 砖诇讜讞讬 诪爪讜讛 讗讬谞谉 谞讝讜拽讬诐 诇讗 讘讛诇讬讻转谉 讜诇讗 讘讞讝专转谉 住讜诇诐 专注讜注 讛讜讛 讜诪拽讜诐 讚拽讘讜注 讛讬讝拽讗 砖讗谞讬 讚讻转讬讘 讜讬讗诪专 砖诪讜讗诇 讗讬讱 讗诇讱 讜砖诪注 砖讗讜诇 讜讛专讙谞讬

The Gemara asks: But didn鈥檛 Rabbi Elazar say: Those on the path to perform a mitzva are not susceptible to harm, neither when they are on their way to perform the mitzva nor when they are returning from performing the mitzva? The Gemara answers: In that case, it was a rickety ladder on which the son ascended and descended, and a place where danger is established is different, and even those on the path to perform a mitzva are susceptible to harm. This is apparent from the incident where the prophet Samuel traveled to anoint David as king in place of Saul, as it is written: 鈥淎nd Samuel said: How can I go? If Saul hears of it, he will kill me鈥 (I聽Samuel 16:2). Although Samuel was on the path to perform a mitzva, he feared that harm would befall him from established dangers.

讗诪专 专讘 讬讜住祝 讗诇诪诇讗 讚专砖讬讛 讗讞专 诇讛讗讬 拽专讗 讻专讘讬 讬注拽讘 讘专 讘专转讬讛 诇讗 讞讟讗 诪讗讬 讞讝讗 讗讬讻讗 讚讗诪专讬 讻讬 讛讗讬 诪注砖讛 讞讝讗 讜讗讬讻讗 讚讗诪专讬 诇讬砖谞讗 讚专讘讬 讞讜爪驻讬转 讛诪转讜专讙诪谉 讞讝讗 讚讛讜讛 诪讜讟诇转 讘讗砖驻讛 讗诪专 驻讛 砖讛驻讬拽 诪专讙诇讬讜转 讬诇讞讜讱 注驻专 讜讛讜讗 诇讗 讬讚注 诇诪注谉 讬讬讟讘 诇讱 讘注讜诇诐 砖讻讜诇讜 讟讜讘 讜诇诪注谉 讬讗专讬讻讜谉 讬诪讬讱 讘注讜诇诐 砖讻讜诇讜 讗专讜讱

Rav Yosef said: Had A岣r, literally Other, the appellation of the former Sage Elisha ben Avuya, interpreted homiletically this aforementioned verse: 鈥淭hat it may go well with you鈥 (Deuteronomy 5:16), as referring to the World-to-Come, as did Rabbi Ya鈥檃kov, the son of his daughter, he would not have sinned. The Gemara asks: What did A岣r see that led him to heresy? Some say that he saw an incident like this one witnessed by Rabbi Ya鈥檃kov, and some say that he saw the tongue of Rabbi 岣tzpit the disseminator, which was cast in a garbage dump after he was executed by the government. A岣r said: Will a mouth that produced pearls of wisdom lick the dust? But he did not know that the phrase 鈥渢hat it may be well with you鈥 means in the world where all is well, and that the phrase 鈥渢hat your days may be long鈥 is referring to the world that is entirely long.

讛讚专谉 注诇讱 砖讬诇讜讞 讛拽谉 讜住诇讬拽讗 诇讛 诪住讻转 讞讜诇讬谉

 

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