## Chullin Daf 139b

###### Chullin 139b:1
[Chullin 139b:1](https://torahapp.org/share/book/Chullin/r/139b:1)

יָכוֹל אַף זֶה כֵּן? תַּלְמוּד לוֹמַר: ״וְנָתַן אֶת הָעֶרְכְּךָ וְגוֹ׳״ – חוּלִּין עַד שֶׁיָּבֹאוּ לִידֵי גִזְבָּר.

**William Davidson Edition - English:**
One **might** have thought that with regard to **this** valuation **too,** the *halakha* should be **so,** i.e., if money from a valuation is stolen or lost, the owner does not bear financial responsibility for it. Therefore, **the verse states: “And he shall give your valuation** on that day,” indicating that the valuation money is **non-sacred until it enters the possession of** the Temple **treasurer,** and that the owner bears responsibility for it until that time. Evidently, even with regard to valuations, the consecrator bears financial responsibility, in contradiction to the statement of Rav Hamnuna.


###### Chullin 139b:2
[Chullin 139b:2](https://torahapp.org/share/book/Chullin/r/139b:2)

אֶלָּא, אִי אִיתְּמַר, הָכִי אִיתְּמַר: אָמַר רַב הַמְנוּנָא: הַכֹּל מוֹדִים בַּעֲרָכִין, דְּאַף עַל גַּב דְּלָא אָמַר ״עָלַי״ – מִיחַיַּיב, דִּכְתִיב ״וְנָתַן אֶת הָעֶרְכְּךָ״, חוּלִּין הֵן בְּיָדְךָ עַד שֶׁיָּבֹאוּ לִידֵי גִזְבָּר.

**William Davidson Edition - English:**
**Rather, if** a statement **was stated, this** is what **was stated: Rav Hamnuna says** that **everyone concedes with regard to valuations that even if** one **did not say:** It is incumbent **upon me,** one **bears** financial responsibility for it, **as it is written: “And he shall give your valuation,”** indicating that the valuation money is **non-sacred until it enters the possession of** the Temple **treasurer.**


###### Chullin 139b:3
[Chullin 139b:3](https://torahapp.org/share/book/Chullin/r/139b:3)

חוֹמֶר בְּכִסּוּי וְכוּ׳. תָּנוּ רַבָּנַן, ״כִּי יִקָּרֵא קַן צִפּוֹר לְפָנֶיךָ״ – מָה תַּלְמוּד לוֹמַר?

**William Davidson Edition - English:**
§ The mishna states: There are more **stringent** elements **in the covering** of the blood than in the sending away of the mother from the nest, as the covering of the blood applies to undomesticated animals and birds, to animals and birds that are readily available in one’s home, and to animals and birds that are not readily available; and the sending of the mother from the nest applies only to birds that are not readily available. With regard to the mitzva of sending away the mother, **the Sages taught** in a *baraita*: The verse states: **“If a bird’s nest happens before you** on the way, in any tree or on the ground, with fledglings or eggs, and the mother is resting upon the fledglings, or upon the eggs, you shall not take the mother with the young; you shall send the mother, but the young you may take for yourself” (Deuteronomy 22:6–7). **What** is the meaning when **the verse states** all the various details contained in it?


###### Chullin 139b:4
[Chullin 139b:4](https://torahapp.org/share/book/Chullin/r/139b:4)

לְפִי שֶׁנֶּאֱמַר ״שַׁלֵּחַ תְּשַׁלַּח אֶת הָאֵם וְאֶת הַבָּנִים תִּקַּח לָךְ״, יָכוֹל יַחְזוֹר בְּהָרִים וּגְבָעוֹת כְּדֵי שֶׁיִּמְצָא קֵן? תַּלְמוּד לוֹמַר ״כִּי יִקָּרֵא״ – בִּמְאוֹרָע לְפָנֶיךָ.

**William Davidson Edition - English:**
**Since it is stated: “You shall send [*shalle’aḥ teshallaḥ*] the mother, but the young you may take for yourself,”** one **might** have thought that the doubled verb “*shalle’aḥ teshallaḥ*” indicates that one must **search** even **in the mountains and hills in order to find a nest** with which to perform this mitzva. Therefore, **the verse states: “If** a bird’s nest **happens,”** indicating that one is obligated to send away the mother only **when it confronts you;** one is not required to seek out a nest.


###### Chullin 139b:5
[Chullin 139b:5](https://torahapp.org/share/book/Chullin/r/139b:5)

״קַן״ – [קֵן] מִכׇּל מָקוֹם, ״צִפּוֹר״ – טְהוֹרָה וְלֹא טְמֵאָה, ״לְפָנֶיךָ״ – בִּרְשׁוּת הַיָּחִיד, ״בַּדֶּרֶךְ״ – בִּרְשׁוּת הָרַבִּים, בָּאִילָנוֹת מִנַּיִן? תַּלְמוּד לוֹמַר ״בְּכׇל עֵץ״, בְּבוֹרוֹת שִׁיחִין וּמְעָרוֹת מִנַּיִן? תַּלְמוּד לוֹמַר ״אוֹ עַל הָאָרֶץ״.

**William Davidson Edition - English:**
The *baraita* continues: The word **“nest”** indicates that this mitzva applies **in any case,** even to a nest with only a single chick or egg. The word **“bird’s”** indicates that the mitzva applies only to **kosher** birds, **and not** to **non-kosher** birds. The term **“before you”** indicates that the mitzva applies to a nest that is **on private property,** e.g., an unguarded orchard or field, such that the owner’s property does not acquire the nest for him. The term **“on the way”** indicates that the mitzva also applies to a nest found **in a public thoroughfare. From where** is it derived that the mitzva also applies to nests found **in trees? The verse states: “In any tree.”** And with regard to nests found **in pits, ditches, and caves, from where** is it derived that the mitzva also applies to them? **The verse states: “Or on the ground,”** indicating that the mitzva applies to a nest on any type of ground.


###### Chullin 139b:6
[Chullin 139b:6](https://torahapp.org/share/book/Chullin/r/139b:6)

וְכִי מֵאַחַר שֶׁסּוֹפֵנוּ לְרַבּוֹת כׇּל דָּבָר, ״לְפָנֶיךָ בַּדֶּרֶךְ״ לְמָה לִי? לוֹמַר לָךְ: מָה דֶּרֶךְ שֶׁאֵין קִנּוֹ בְּיָדֶךָ, אַף כֹּל שֶׁאֵין קִנּוֹ בְּיָדֶךָ. מִכָּאן אָמְרוּ: יוֹנֵי שׁוֹבָךְ וְיוֹנֵי עֲלִיָּיה שֶׁקִּנְּנוּ בִּטְפִיחִין וּבְבִירוֹת, וַאֲוָוזִין וְתַרְנְגוֹלִין שֶׁקִּנְּנוּ בַּפַּרְדֵּס – חַיָּיב בְּשִׁילּוּחַ, אֲבָל קִנְּנוּ בְּתוֹךְ הַבַּיִת, וְכֵן יוֹנֵי הַרְדָּסִיָּאוֹת – פָּטוּר מִשִּׁילּוּחַ.

**William Davidson Edition - English:**
The *baraita* continues: **And since, in the end, we will include everything,** i.e., every location of the nest, from the verse: “In any tree or on the ground,” **why do I** need the earlier statement: **“Before you on the way”?** It is **to say to you: Just as** a nest on the **way** is a case in **which** the bird’s **nest is not in your possession** and is not readily available for you, **so too,** with regard to **all** other cases, one is obligated only **when its nest is not in your possession. From here** the Sages **stated:** With regard to **pigeons of a dovecote or pigeons of an attic that nested in** small **wall niches or in buildings, and geese or chickens that nested in an orchard, one is obligated in** the mitzva of **sending** the mother bird away, because such birds are not in one’s possession. **But** with regard to birds that **nested inside the house, and likewise** with regard to **domesticated pigeons, one is exempt from** the mitzva of **sending** the mother bird away.


###### Chullin 139b:7
[Chullin 139b:7](https://torahapp.org/share/book/Chullin/r/139b:7)

אָמַר מָר: מָה ״דֶּרֶךְ״ – שֶׁאֵין קִנּוֹ בְּיָדְךָ, אַף כֹּל שֶׁאֵין קִנּוֹ בְּיָדְךָ. הָא לְמָה לִי? מִ״כִּי יִקָּרֵא״ נָפְקָא, ״כִּי יִקָּרֵא״ פְּרָט לִמְזוּמָּן. וְעוֹד, ״לְפָנֶיךָ״ לְמָה לִּי?

**William Davidson Edition - English:**
§ The Gemara analyzes the above *baraita*: **The Master said: Just as** a nest on the **way** is a case in **which** the bird’s **nest is not in your possession, so too,** with regard to **all** other cases, one is obligated only **when its nest is not in your possession.** The Gemara asks: **Why do I** need **this** derivation? **It** may be **derived from: “If** a bird’s nest **happens,”** as it is taught: **“If** a bird’s nest **happens” excludes** a nest that is readily **available. And furthermore, why do I** need the term **“before you”** to include even a nest found on private property? It is already derived from the verse: “In any tree or on the ground.”


###### Chullin 139b:8
[Chullin 139b:8](https://torahapp.org/share/book/Chullin/r/139b:8)

אֶלָּא ״לְפָנֶיךָ״, לְאֵתוֹיֵי שֶׁהָיוּ לְפָנֶיךָ וּמָרְדוּ, ״בַּדֶּרֶךְ״ – כִּדְרַב יְהוּדָה אָמַר רַב, דְּאָמַר רַב יְהוּדָה אָמַר רַב: מָצָא קֵן בַּיָּם חַיָּיב בְּשִׁילּוּחַ, שֶׁנֶּאֱמַר ״כֹּה אָמַר ה׳ הַנּוֹתֵן בַּיָּם דָּרֶךְ וְגוֹ׳״.

**William Davidson Edition - English:**
**Rather,** the term **“before you”** is necessary **to include** a case **where** the birds **were before you,** i.e., they had an owner and were readily available to him, **and** they then **rebelled** and fled and nested elsewhere. **“On the way”** is necessary for **that which Rav Yehuda** said that **Rav said, as Rav Yehuda said** that **Rav said:** If one **found a nest in the sea,** e.g., in a case where a tree was washed out to sea with a nest in its branches, one **is obligated in** the mitzva of **sending** the mother bird away, **as it is stated: “So said the Lord, who makes a way in the sea,** and a path in the mighty waters” (Isaiah 43:16). The term “way” applies even to the sea.


###### Chullin 139b:9
[Chullin 139b:9](https://torahapp.org/share/book/Chullin/r/139b:9)

אֶלָּא מֵעַתָּה, מָצָא קֵן בַּשָּׁמַיִם, דִּכְתִיב ״דֶּרֶךְ נֶשֶׁר בַּשָּׁמַיִם״, הָכִי נָמֵי דְּמִיחַיַּיב בְּשִׁילּוּחַ הַקֵּן? ״דֶּרֶךְ נֶשֶׁר״ אִיקְּרִי, ״דֶּרֶךְ״ סְתָמָא לָא אִיקְּרִי.

**William Davidson Edition - English:**
The Gemara challenges: **If that is so,** then if **one found a nest in the sky,** e.g., in a case where a bird carries the nest as it flies, about **which it is written: “The way of an eagle in the sky”** (Proverbs 30:19), one should **also be obligated in** the mitzva of **sending** away the mother bird from **the nest.** The Gemara responds: The sky **is called “the way of an eagle,”** but **it is not called: A way,** in **an unspecified** manner. The sea, by contrast, is referred to simply as: A way.


###### Chullin 139b:10
[Chullin 139b:10](https://torahapp.org/share/book/Chullin/r/139b:10)

אָמְרִי לֵיהּ פַּפּוּנָאֵי לְרַב מַתְנָה: מָצָא קֵן בְּרֹאשׁוֹ שֶׁל אָדָם מַהוּ? אֲמַר [לְהוּ]: ״וַאֲדָמָה עַל רֹאשׁוֹ״. מֹשֶׁה מִן הַתּוֹרָה מִנַּיִן? ״בְּשַׁגַּם הוּא בָּשָׂר״.

**William Davidson Edition - English:**
§ **The** residents **of Pappunya said to Rav Mattana:** If one **found a nest on the head of a person, what is** the *halakha* with regard to the mitzva of sending away the mother? Is the nest considered to be on the ground, such that one is obligated in the mitzva? Rav Mattana **said** to them that one is obligated in the mitzva in such a case because the verse states: **“And earth upon his head”** (II Samuel 15:32), rather than: Dirt upon his head, indicating that one’s head is considered like the ground. They also asked Rav Mattana: **From where in the Torah** is the existence of **Moses [*Moshe*]** alluded to before his birth? He replied that the verse states: **“For that he also [*beshaggam*] is flesh;** therefore shall his days be one hundred and twenty years” (Genesis 6:3). The numerical value of *beshaggam* is the same as that of the Hebrew name *Moshe*, and it is known that Moses lived a total of 120 years (see Deuteronomy 34:7).


###### Chullin 139b:11
[Chullin 139b:11](https://torahapp.org/share/book/Chullin/r/139b:11)

הָמָן מִן הַתּוֹרָה מִנַּיִן? ״הֲמִן הָעֵץ״.

**William Davidson Edition - English:**
They also asked Rav Mattana: **From where in the Torah** can one find an allusion to the hanging of **Haman?** He replied: The verse states after Adam ate from the tree of knowledge: **“Have you eaten of [*hamin*] the tree,** about which I commanded you that you should not eat?” (Genesis 3:11). *Hamin* is spelled in the same manner as Haman: *Heh*, *mem*, *nun*.


###### Chullin 139b:12
[Chullin 139b:12](https://torahapp.org/share/book/Chullin/r/139b:12)

אֶסְתֵּר מִן הַתּוֹרָה מִנַּיִן? ״וְאָנֹכִי הַסְתֵּר אַסְתִּיר״. מׇרְדֳּכַי מִן הַתּוֹרָה מִנַּיִן? דִּכְתִיב: ״מׇר דְּרוֹר״, וּמְתַרְגְּמִינַן: ״מֵירָא דַּכְיָא״.

**William Davidson Edition - English:**
They also asked Rav Mattana: **From where in the Torah** can one find an allusion to the events involving **Esther?** He replied to them that the verse states: “Then My anger shall be kindled against them on that day, and I will forsake them, and I will hide My face from them, and they shall be devoured, and many evils and troubles shall come upon them; so that they will say in that day: Have not these evils come upon us because our God is not among us? **And I will hide [*haster astir*]** My face on that day for all the evil which they shall have wrought, in that they are turned to other gods” (Deuteronomy 31:17–18). They also asked him: **From where in the Torah** can one find an allusion to the greatness bestowed upon **Mordecai?** He replied: **As it is written** with regard to the anointing oil in the Tabernacle: “And you shall also take the chief spices, of **flowing myrrh [*mor deror*]”** (Exodus 30:23); **and we translate** *mor deror* into Aramaic as: ***Mira dakhya*,** which resembles the name Mordecai.


###### Chullin 139b:13
[Chullin 139b:13](https://torahapp.org/share/book/Chullin/r/139b:13)

וְאֵיזֶהוּ שֶׁאֵינוֹ מְזוּמָּן וְכוּ׳. רַבִּי חִיָּיא וְרַבִּי שִׁמְעוֹן – חַד תָּנֵי ״הַדְּרָסִיָּאוֹת״, וְחַד תָּנֵי ״הַרְדָּסִיָּאוֹת״. מַאן דְּתָנֵי ״הַרְדָּסִיָּאוֹת״ – עַל שֵׁם הוֹרְדוֹס, וּמַאן דְּתָנֵי ״הַדְּרָסִיָּאוֹת״ – עַל שֵׁם מְקוֹמָן.

**William Davidson Edition - English:**
§ The mishna states: **And which** are considered birds **that are not** readily **available?** They are any birds such as geese or chickens that nested in the orchard. But if the geese or chickens nested in the house, one is exempt from sending them away, and likewise with regard to domesticated pigeons. The Gemara relates: With regard to the correct name of the domesticated pigeons referred to in the mishna, **Rabbi Ḥiyya and Rabbi Shimon** disagree. **One teaches** that the correct name is *yonei **hadrisei’ot*****, and** the other **one teaches** that the correct name is *yonei **hardisei’ot*****.** According to the **one who teaches** that the correct name is *yonei **hardisei’ot*****,** they are called so **on account of** King **Herod,** who was involved in breeding these pigeons; **and** according to the **one who teaches** that the correct name is *yonei **hadrisei’ot*****,** they are called so **on account of their location.**


###### Chullin 139b:14
[Chullin 139b:14](https://torahapp.org/share/book/Chullin/r/139b:14)

אָמַר רַב כָּהֲנָא: לְדִידִי חַזְיָין [לִי], וְקָיְימָן שִׁיתְּסַר דָּרֵי בִּפְתֵי מִילָא, (וַהֲוָה קָרָא) [וְאָמְרָן] ״קִירִי, קִירִי״, (הֲוָה חַד מִינַּיְיהוּ דְּלָא הֲוָה קָרֵי קִירִי קִירִי) [הֲוָות חֲדָא דְּלָא הֲוָות יָדְעָה לְמֵימַר], אֲמַרָה לַהּ חֲבֶרְתַּהּ: סוֹמָא, אֱמַרִי ״קִירִי, קִירִי״, אֲמַרָה: סוֹמָא, אֱמַרִי ״קִירִי כִּירִי״, אַתְיוּהָ וְשַׁחְטוּהָ.

**William Davidson Edition - English:**
**Rav Kahana said: I myself saw** these pigeons, **and they** were **standing** in **sixteen rows,** each **a *mil* wide, and they were calling** out: **My master, my master. There was one of them who was not calling** out: **My master, my master. Another** one **said to it: Blind** one, i.e., fool, **say: My master, my master,** so that you will not be punished for refusing to acknowledge the authority of the king. The pigeon **said** in response: **Blind** one, you should **say: My master, my slave,** as Herod is not a king but a slave. **They brought** that pigeon to a slaughterhouse **and slaughtered it** for speaking against the king.


###### Chullin 139b:15
[Chullin 139b:15](https://torahapp.org/share/book/Chullin/r/139b:15)

אָמַר רַב אָשֵׁי: אֲמַר לִי [רַבִּי] חֲנִינָא: מִילִּין. מִילִּין סָלְקָא דַּעְתָּךְ? אֶלָּא אֵימָא: בְּמִילִּין.

**William Davidson Edition - English:**
**Rav Ashi said: Rabbi Ḥanina said to me:** This story is no more than mere **words,** as no such incident took place. The Gemara asks: Can it **enter your mind** that Rabbi Ḥanina dismisses as mere **words** an incident reported by Rav Kahana? **Rather, say** that Rabbi Ḥanina said that those pigeons acted as described above **through words** of witchcraft.


###### Chullin 139b:16
[Chullin 139b:16](https://torahapp.org/share/book/Chullin/r/139b:16)

עוֹף טָמֵא פָּטוּר מִלְּשַׁלֵּחַ. מְנָהָנֵי מִילֵּי? אָמַר רַבִּי יִצְחָק: דְּאָמַר קְרָא ״כִּי יִקָּרֵא קֵן צִפּוֹר לְפָנֶיךָ״, עוֹף מַשְׁמַע לַן בֵּין טָהוֹר בֵּין טָמֵא. ״צִפּוֹר״ – טָהוֹר אַשְׁכְּחַן דְּאִיקְּרִי ״צִפּוֹר״, טָמֵא לָא אַשְׁכְּחַן דְּאִיקְּרִי ״צִפּוֹר״.

**William Davidson Edition - English:**
§ The mishna states: If one encounters a nest of **a non-kosher bird,** one is **exempt from sending** away the mother bird. The Gemara asks: **From where is this matter** derived? **Rabbi Yitzḥak said: As the verse states: “If a bird’s [*tzippor*] nest happens before you”** (Deuteronomy 22:6), and not: If a bird’s [*of* ] nest happens before you. The word ***of* indicates to us** that all birds are included, **whether kosher or non-kosher.** But with regard to the word ***tzippor*, we have found** that **a kosher** bird **is called a *tzippor*,** but **we have not found** that **a non-kosher** bird **is called a *tzippor*.**


###### Chullin 139b:17
[Chullin 139b:17](https://torahapp.org/share/book/Chullin/r/139b:17)

תָּא שְׁמַע: ״תַּבְנִית כׇּל צִפּוֹר כָּנָף״, מַאי לָאו ״צִפּוֹר״ – בֵּין טָהוֹר בֵּין טָמֵא, ״כָּנָף״ – חֲגָבִים? לָא, ״צִפּוֹר״ – טָהוֹר, ״כָּנָף״ – טָמֵא וַחֲגָבִים.

**William Davidson Edition - English:**
The Gemara attempts to reject the above assertion: **Come** and **hear** that which is stated in the verse with regard to the prohibition against fashioning idols: **“The likeness of any winged bird [*tzippor*]”** (Deuteronomy 4:17). **What, is it not** that the word **“*tzippor*”** is referring to any bird, **whether kosher or non-kosher,** and the word **“winged”** adds the likeness of **grasshoppers** to the prohibition? If so, we have found that a non-kosher bird is called a *tzippor*. The Gemara rejects this: **No,** the word **“*tzippor*”** means **a kosher** bird, while the word **“winged”** is referring to **non-kosher** birds **and** to **grasshoppers.**


###### Chullin 139b:18
[Chullin 139b:18](https://torahapp.org/share/book/Chullin/r/139b:18)

תָּא שְׁמַע: ״הַחַיָּה וְכׇל בְּהֵמָה רֶמֶשׂ וְצִפּוֹר כָּנָף״, מַאי לָאו ״צִפּוֹר״ – בֵּין טָהוֹר בֵּין טָמֵא, וְ״כָנָף״ – חֲגָבִים? לָא, ״צִפּוֹר״ – טָהוֹר, ״כָּנָף״ – טָמֵא וַחֲגָבִים.

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** that which is stated in the passage describing how all of creation praises God: **“The undomesticated animal and all domesticated animals, creeping things and winged birds [*tzippor*]”** (Psalms 148:10). **What, is it not** that the word **“*tzippor*”** is referring to all birds, **whether kosher or non-kosher, and** the word **“winged”** is referring to **grasshoppers?** The Gemara rejects this: **No,** the word **“*tzippor*”** means **a kosher** bird, while the word **“winged”** is referring to **non-kosher** birds **and** to **grasshoppers.**


###### Chullin 139b:19
[Chullin 139b:19](https://torahapp.org/share/book/Chullin/r/139b:19)

תָּא שְׁמַע: ״כׇּל צִפּוֹר כׇּל כָּנָף״, מַאי לָאו כִּדְמַקְשִׁינַן? לָא, כְּדִמְשַׁנֵּינַן.

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** that which is stated in the verse about the animals that entered Noah’s ark: **“Every bird [*tzippor*] of every type of wing”** (Genesis 7:14). **What, is it not** the same **difficulty that we posed** previously, that the word “*tzippor*” is referring to all birds, kosher and non-kosher, and the word “wing” is referring to grasshoppers? The Gemara rejects this as well: **No,** it is actually **as we resolved** it, that the word “*tzippor*” is referring only to kosher birds, and the word “wing” is referring to non-kosher birds and to grasshoppers.


###### Chullin 139b:20
[Chullin 139b:20](https://torahapp.org/share/book/Chullin/r/139b:20)

תָּא שְׁמַע: ״וְאַתָּה בֶן אָדָם אֱמֹר לְצִפּוֹר כׇּל כָּנָף״, מַאי לָאו כִּדְאַקְשִׁינַן? לָא, כִּדְשַׁנֵּינַן.

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** that which is stated in the passage describing the war of Gog and Magog: **“And you, son of man,** so said the Lord God: **Speak to the birds [*tzippor*] of every type of wing,** and to every animal of the field: Assemble yourselves, and come” (Ezekiel 39:17). **What, is it not** the same **difficulty that we posed** previously? The Gemara responds: **No,** it is actually **as we resolved** it.


###### Chullin 139b:21
[Chullin 139b:21](https://torahapp.org/share/book/Chullin/r/139b:21)

תָּא שְׁמַע:

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** that which is