## Chullin Daf 141b

###### Chullin 141b:1
[Chullin 141b:1](https://torahapp.org/share/book/Chullin/r/141b:1)

רַבִּי חִיָּיא וּבֵי רַבִּי אוֹשַׁעְיָא מְשַׁבַּשְׁתָּא הִיא, וְלָא תּוֹתְבוּ מִינַּהּ בֵּי מִדְרְשָׁא, דִּלְמָא אֵינָהּ בִּכְלַל מַלְקוֹת אַרְבָּעִים תַּנְיָא.

**William Davidson Edition - English:**
of **Rabbi Ḥiyya or** the study **hall** of **Rabbi Oshaya,** who were precise in the formulation of their *baraitot*, **is corrupted, and you may not raise objections** based **upon it** in **the study hall?** Since this *baraita* was not taught in either of the aforementioned study halls, you may not cite it as proof. After all, **perhaps** the phrase: **Are not included among** those who are liable to receive **forty lashes** by Torah law, **was taught** by Rabbi Yehuda in the *baraita*, but the text was corrupted. It is therefore possible that according to Rabbi Yehuda, one is not flogged for violation of a prohibition that entails fulfillment of a positive mitzva, and his reasoning of his ruling in the mishna is that the word “*shalle’aḥ*” indicates that the mitzva to send away the mother bird applies only at the outset.


###### Chullin 141b:2
[Chullin 141b:2](https://torahapp.org/share/book/Chullin/r/141b:2)

תָּא שְׁמַע, דְּתָנֵי רַבִּי אוֹשַׁעְיָא וְרַבִּי חִיָּיא: ״לֹא תָשׁוּב״ וְשָׁב, ״לֹא תְכַלֶּה״ וְכִלָּה – יֶשְׁנָן בִּכְלַל מַלְקוֹת אַרְבָּעִים, דִּבְרֵי רַבִּי יְהוּדָה.

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** a resolution from that **which is taught** in a *baraita* by **Rabbi Oshaya and Rabbi Ḥiyya:** It is written with regard to forgotten sheaves left for the poor: “When you reap your harvest in your field and forget a sheaf in the field, **you shall not return** to fetch it” (Deuteronomy 24:19). If one transgressed this prohibition **and** one **returned** to fetch it, he is liable to receive lashes. Likewise, it is written with regard to produce in the corner of the field [*pe’a*], which is given to the poor: “And when you reap the harvest of your land, **you shall not wholly reap** the corner of your field” (Leviticus 19:9). If one transgressed this prohibition **and reaped** the corner of his field, such individuals **are included among** those who are liable to receive **lashes** by Torah law. This is **the statement of Rabbi Yehuda.**


###### Chullin 141b:3
[Chullin 141b:3](https://torahapp.org/share/book/Chullin/r/141b:3)

שְׁמַע מִינַּהּ טַעְמֵיהּ דְּרַבִּי יְהוּדָה, מִשּׁוּם דְּקָסָבַר לָאו שֶׁנִּיתָּק לַעֲשֵׂה – לוֹקִין עָלָיו.

**William Davidson Edition - English:**
The Gemara concludes the resolution: Since the mitzvot of leaving *pe’a* and forgotten sheaves are prohibitions that entail fulfillment of a positive mitzva, as the verse states with regard to both of them: “For the poor and for the stranger you shall leave them” (Leviticus 19:10), **conclude from** the *baraita* that **the reasoning** of the ruling **of Rabbi Yehuda** in the mishna is **that he holds** that **one is flogged for** violation of **a prohibition that entails** fulfillment **of a positive mitzva.**


###### Chullin 141b:4
[Chullin 141b:4](https://torahapp.org/share/book/Chullin/r/141b:4)

דִּלְמָא הָתָם הַיְינוּ טַעַם, דְּקָסָבַר ״תַּעֲזוֹב״ מֵעִיקָּרָא מַשְׁמַע.

**William Davidson Edition - English:**
The Gemara rejects this: **Perhaps there,** with regard to *pe’a* and forgotten sheaves, **this is** the **reason** that Rabbi Yehuda deems one liable to receive lashes: **Because he holds** that the positive mitzva: “For the poor and for the stranger **you shall leave** them,” **indicates** that these mitzvot apply only **at the outset.** Accordingly, these are not cases of prohibitions that entail fulfillment of a positive mitzva, but of independent prohibitions. Similarly, it is possible that the reasoning of the ruling of Rabbi Yehuda in the mishna is that the mitzva of the sending away of the mother bird applies only at the outset.


###### Chullin 141b:5
[Chullin 141b:5](https://torahapp.org/share/book/Chullin/r/141b:5)

אֲמַר לֵיהּ רָבִינָא לְרַב אָשֵׁי: תָּא שְׁמַע, ״לֹא תוֹתִירוּ מִמֶּנּוּ עַד בֹּקֶר וְגוֹ׳ בָּאֵשׁ תִּשְׂרֹפוּ״ – בָּא הַכָּתוּב לִיתֵּן עֲשֵׂה אַחַר לֹא תַעֲשֶׂה, לוֹמַר לָךְ שֶׁאֵין לוֹקִין עָלָיו, דִּבְרֵי רַבִּי יְהוּדָה.

**William Davidson Edition - English:**
**Ravina said to Rav Ashi: Come** and **hear** a resolution from that which is taught in a *baraita*: The verse states with regard to the Paschal offering: **“You shall let nothing of it remain until the morning;** but that which remains of it until the morning **you shall burn in fire”** (Exodus 12:10). **The verse comes to position the positive mitzva** of burning the leftover meat **after** the **prohibition** against leaving over the meat, in order **to say that one is not flogged for its** violation; this is **the statement of Rabbi Yehuda.**


###### Chullin 141b:6
[Chullin 141b:6](https://torahapp.org/share/book/Chullin/r/141b:6)

שְׁמַע מִינַּהּ: טַעְמָא דְּרַבִּי יְהוּדָה מִשּׁוּם דְּקָסָבַר ״שַׁלֵּחַ״ מֵעִיקָּרָא מַשְׁמַע, שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
Ravina continued: **Conclude from** the *baraita* that according to Rabbi Yehuda, one is not flogged for violation of a prohibition that entails fulfillment of a positive mitzva, and that **the reasoning** of the ruling **of Rabbi Yehuda** in the mishna is **that he holds** that the word **“*shalle’aḥ*” indicates** that the mitzva to send away the mother applies only **at the outset.** Consequently, the prohibition against taking the mother with the offspring is not one that entails fulfillment of a positive mitzva, but an independent prohibition that is punishable by lashes. The Gemara concedes: **Conclude from** it that this is the reasoning of Rabbi Yehuda.


###### Chullin 141b:7
[Chullin 141b:7](https://torahapp.org/share/book/Chullin/r/141b:7)

אֲמַר לֵיהּ רַב אִידִי לְרַב אָשֵׁי: מַתְנִיתִין נָמֵי דַּיְקָא, דְּקָתָנֵי: הַנּוֹטֵל אֵם עַל הַבָּנִים – רַבִּי יְהוּדָה אוֹמֵר: לוֹקֶה וְאֵין מְשַׁלֵּחַ, וְאִי סָלְקָא דַעְתָּךְ טַעְמָא דְּרַבִּי יְהוּדָה לָאו שֶׁנִּיתָּק לַעֲשֵׂה לוֹקִין עָלָיו, ״לוֹקֶה וּמְשַׁלֵּחַ״ מִבְּעֵי לֵיהּ!

**William Davidson Edition - English:**
**Rav Idi said to Rav Ashi:** The language of **the mishna is also precise, as it teaches:** With regard to **one who takes the mother with the offspring, Rabbi Yehuda says: He is flogged and there is no** longer a mitzva to **send** away the mother. **But if** it **enters your mind** to say that **the reasoning** of the ruling **of Rabbi Yehuda** in the mishna is that **one is flogged for** violation of **a prohibition that entails** fulfillment **of a positive mitzva,** then Rabbi Yehuda **should have** said: **He is flogged and sends** away the mother. Rather, conclude that according to Rabbi Yehuda, this is not a prohibition that entails fulfillment of a positive mitzva.


###### Chullin 141b:8
[Chullin 141b:8](https://torahapp.org/share/book/Chullin/r/141b:8)

וְדִלְמָא הָכִי קָאָמַר בְּמַתְנִיתִין: אֵין נִפְטָר עַד דְּמַלְקִין לֵיהּ.

**William Davidson Edition - English:**
The Gemara rejects this: One cannot infer anything from the language of the mishna, since **perhaps this** is what Rabbi Yehuda **is saying in the mishna:** There is still a mitzva to send away the mother, but **one is not absolved** of guilt for transgressing the prohibition against taking the mother **until** the court **flogs him.**


###### Chullin 141b:9
[Chullin 141b:9](https://torahapp.org/share/book/Chullin/r/141b:9)

עַד כַּמָּה מְשַׁלְּחָהּ? אָמַר רַב יְהוּדָה: כְּדֵי שֶׁתֵּצֵא מִתַּחַת יָדוֹ. בַּמֶּה מְשַׁלְּחָהּ? רַב הוּנָא אָמַר: בְּרַגְלֶיהָ, רַב יְהוּדָה אָמַר: בַּאֲגַפֶּיהָ. רַב הוּנָא אָמַר בְּרַגְלֶיהָ, דִּכְתִיב: ״מְשַׁלְּחֵי רֶגֶל הַשּׁוֹר וְהַחֲמוֹר״. רַב יְהוּדָה אָמַר בַּאֲגַפֶּיהָ, דְּהָא כְּנָפֶיהָ נִינְהוּ.

**William Davidson Edition - English:**
§ The mishna teaches that according to the Rabbis, if one transgressed the mitzva and took the mother bird with the young, one must send away the mother. The Gemara asks: **How far** from the nest must he **send her? Rav Yehuda says:** Far **enough that she leaves his grasp** and can no longer be caught immediately. The Gemara asks: **In what** manner **does** he **send her** away?**Rav Huna says:** He holds the mother **by her feet** and sends her away. **Rav Yehuda says:** He holds her **by her wings [*baagappeha*]** and sends her away. The Gemara elaborates: **Rav Huna says** that one holds the mother **by her feet, as it is written: “That send forth freely the feet of the ox and the donkey”** (Isaiah 32:20), indicating that the sending of an animal is associated with its feet. **Rav Yehuda says** that one holds her **by her wings, because** the feet of the mother bird **are her wings,** as it is by means of her wings that she moves about.


###### Chullin 141b:10
[Chullin 141b:10](https://torahapp.org/share/book/Chullin/r/141b:10)

הַהוּא דְּגַזִּינְהוּ לְגַפַּהּ, וְשַׁלְּחַהּ, וְאַחַר כָּךְ תַּפְשַׂהּ. נַגְּדֵיהּ רַב יְהוּדָה. אֲמַר לֵיהּ: זִיל רַבִּי לַהּ גַּדְפַיהּ, וְשַׁלְּחַהּ!

**William Davidson Edition - English:**
§ The Gemara relates: **A certain** person **clipped** a mother bird’s **wing and sent it** away **and thereafter caught it. Rav Yehuda flogged him** for transgressing the prohibition: “You shall not take the mother with the young” (Deuteronomy 22:6). Rav Yehuda also **said to him: Go** and let **its wings grow** back **and** then **send it** away.


###### Chullin 141b:11
[Chullin 141b:11](https://torahapp.org/share/book/Chullin/r/141b:11)

כְּמַאן? אִי כְּרַבִּי יְהוּדָה – לוֹקֶה וְאֵין מְשַׁלֵּחַ, אִי כְּרַבָּנַן – מְשַׁלֵּחַ וְאֵין לוֹקֶה! לְעוֹלָם כְּרַבָּנַן, וּמַכַּת מַרְדּוּת מִדְּרַבָּנַן.

**William Davidson Edition - English:**
The Gemara asks: **In accordance with whose** opinion did Rav Yehuda act in this case? **If** he acted **in accordance with** the opinion of **Rabbi Yehuda,** then there was no need to send away the mother, because according to Rabbi Yehuda, **he is flogged** for taking the mother bird, **and** he **does not send** away the mother. **If** he acted **in accordance with** the opinion of **the Rabbis,** then he should not have flogged this individual, since according to the Rabbis, **he sends** away the mother **and is not flogged.** The Gemara responds: **Actually,** he acted **in accordance with** the opinion of **the Rabbis, and** the lashes administered by Rav Yehuda were not for transgressing a Torah prohibition; rather, they were **rabbinic lashes for rebelliousness [*makkat mardut*],** as this individual acted inappropriately.


###### Chullin 141b:12
[Chullin 141b:12](https://torahapp.org/share/book/Chullin/r/141b:12)

הָהוּא דַּאֲתָא לְקַמֵּיהּ דְּרָבָא, אֲמַר לֵיהּ: תֵּימָה מַהוּ? אָמַר: לָא יָדַע הַאי גַּבְרָא דְּעוֹף טָהוֹר חַיָּיב לְשַׁלּוֹחֵי? אֲמַר לֵיהּ: דִּילְמָא חֲדָא בֵּיעֲתָא הוּא דְּרַמְיָא? אֲמַר לֵיהּ: (הַאי יָדְעִי) [אִין. אֲמַר לֵיהּ: מַאי תִּיבְּעֵי] לָךְ? מַתְנִיתִין הִיא: אֵין שָׁם אֶלָּא אֶפְרוֹחַ אֶחָד אוֹ בֵיצָה אַחַת – חַיָּיב לְשַׁלֵּחַ.

**William Davidson Edition - English:**
The Gemara relates that **a certain** man **came before Rava** and **said to him: What is** the *halakha* with regard to a certain kosher bird known as the ***teima*?** Is it included in the mitzva of sending away the mother bird from the nest? Rava **said: Doesn’t this man know that** with regard to any **kosher bird one is obligated to send** away the mother? The man responded: Nevertheless, I am uncertain with regard to the *halakha*. Rava **said to him: Perhaps** you are uncertain about a case where **a single egg is placed** in the nest, since the Torah states: “Upon the fledglings or upon the eggs” (Deuteronomy 22:6). The man replied in the affirmative. Rava **said to him: That** too should be **known to you,** as **it is** stated in **the mishna** (140b): Even if **there is only one fledgling or one egg,** one is **obligated to send** away the mother.


###### Chullin 141b:13
[Chullin 141b:13](https://torahapp.org/share/book/Chullin/r/141b:13)

שַׁלְחַהּ, וְאַהְדַּר לַהּ רָבָא פְּרִסְתָּקֵי וְתַפְסַהּ. וְלֵיחוּשׁ לַחֲשָׁדָא? כִּלְאַחַר יָד.

**William Davidson Edition - English:**
The man **sent** away the bird, **and Rava** then **surrounded her with nets [*perastekei*] and caught her.** The Gemara asks: **But shouldn’t** Rava **be concerned about** arousing **suspicion** that he required the sending away of the bird only so that he might catch it for himself? The Gemara responds: The nets were positioned far from the nest **in an unusual manner** that did not arouse suspicion.


###### Chullin 141b:14
[Chullin 141b:14](https://torahapp.org/share/book/Chullin/r/141b:14)

תָּנוּ רַבָּנַן: יוֹנֵי שׁוֹבָךְ וְיוֹנֵי עֲלִיָּיה – חַיָּיבוֹת בְּשִׁלּוּחַ, וַאֲסוּרוֹת מִשּׁוּם גָּזֵל מִפְּנֵי דַּרְכֵי שָׁלוֹם.

**William Davidson Edition - English:**
§ **The Sages taught** in a *baraita*: **Pigeons of a dovecote and pigeons of an attic are subject to the obligation of sending** away the motherbird,because they are ownerless and therefore not considered readily available. **But** nevertheless, **they are subject to the prohibition of robbery due** to a rabbinic ordinance to maintain **the ways of peace.**


###### Chullin 141b:15
[Chullin 141b:15](https://torahapp.org/share/book/Chullin/r/141b:15)

וְאִי אִיתָא לְהָא דְּאָמַר רַבִּי יוֹסֵי בַּר רַבִּי חֲנִינָא, חֲצֵרוֹ שֶׁל אָדָם קוֹנָה לוֹ שֶׁלֹּא מִדַּעְתּוֹ, קְרִי כָּאן ״כִּי יִקָּרֵא״ – פְּרָט לִמְזוּמָּן!

**William Davidson Edition - English:**
The Gemara objects: **But if it is so that this** ruling is correct **that Rabbi Yosei, son of Rabbi Ḥanina, says,** i.e., that **a person’s courtyard effects acquisition for him** of an item placed in it even **without his knowledge,** then a dovecote or attic will effect acquisition for its owner of any eggs inside them. Accordingly, one should **apply here** the principle that the mitzva to send away the mother bird from the nest applies only in the case described in the verse: **“If** a bird’s nest **happens** before you” (Deuteronomy 22:6), which **excludes** from the mitzva a bird or egg readily **available** in one’s home. Yet the *baraita* rules that the mitzva does apply in this case.


###### Chullin 141b:16
[Chullin 141b:16](https://torahapp.org/share/book/Chullin/r/141b:16)

אָמַר (רב) [רַבָּה]: בֵּיצָה – עִם יְצִיאַת רוּבָּהּ הוּא דְּאִחַיַּיב בְּשִׁלּוּחַ, מִקְנָא לָא קָנֵי עַד דְּתִפּוֹל לַחֲצֵרוֹ, וְכִי קָתָנֵי חַיָּיבוֹת בְּשִׁלּוּחַ – מִקַּמֵּי דְּתִפּוֹל לַחֲצֵרוֹ.

**William Davidson Edition - English:**
**Rav says:** It is **from** the time of the **emergence of the majority of an egg** from a mother bird’s body **that** one **becomes obligated to send** away the mother from the nest. On the other hand, the owner of a courtyard **does not acquire** the egg **until it** fully emerges and **falls into his courtyard. And** therefore, **when** the *baraita* **teaches** that in the case of the pigeons in a dovecote or an attic, they are **subject to the obligation of sending** away the mother bird, it is referring to a time **before** the egg **falls into his courtyard.**


###### Chullin 141b:17
[Chullin 141b:17](https://torahapp.org/share/book/Chullin/r/141b:17)

אִי הָכִי, אַמַּאי אֲסוּרוֹת מִשּׁוּם גָּזֵל? אַאִמָּם. וְאִיבָּעֵית אֵימָא: לְעוֹלָם אַבֵּיצָה, וּבֵיצָה כֵּיוָן דִּנְפַק לֵיהּ רוּבָּא – דַּעְתֵּיהּ עֲלֵיהּ.

**William Davidson Edition - English:**
The Gemara asks: **If that is so,** that the *baraita* is referring to a case where the egg has not fully emerged, **why** does the *baraita* rule that the eggs **are forbidden** by rabbinic law for others to take **due to** the prohibition of **robbery?** The eggs have not yet been acquired by the owner of the courtyard. The Gemara answers: That ruling of the *baraita* is referring **to their mother,** i.e., the mother bird. **Or, if you wish, say** instead: **Actually,** that ruling is referring **to the egg. And** the reason the Sages rendered it prohibited to take the eggs due to the prohibition of robbery is that **once the majority of an egg emerges** from the body of the mother bird, the owner’s **mind is upon** the eggs to acquire them, although technically he will not acquire them until they fully emerge.


###### Chullin 141b:18
[Chullin 141b:18](https://torahapp.org/share/book/Chullin/r/141b:18)

וְהַשְׁתָּא דְּאָמַר רַב יְהוּדָה אָמַר רַב: אָסוּר לִזְכּוֹת בְּבֵיצִים שֶׁהָאֵם רוֹבֶצֶת עֲלֵיהֶן, שֶׁנֶּאֱמַר: ״שַׁלֵּחַ אֶת הָאֵם״ וַהֲדַר ״הַבָּנִים תִּקַּח לָךְ״. אֲפִילּוּ תֵּימָא אַף עַל גַּב דִּנְפַל לַחֲצֵרוֹ, כֹּל הֵיכָא דְּאִיהוּ מָצֵי זָכֵי – חֲצֵרוֹ נָמֵי זָכְיָא, וְכֹל הֵיכָא דְּאִיהוּ לָא מָצֵי זָכֵי – חֲצֵרוֹ נָמֵי לָא זָכְיָא לֵיהּ.

**William Davidson Edition - English:**
The Gemara adds: **And now that Rav Yehuda said** that **Rav said: It is prohibited to acquire eggs whose mother is resting upon them, as it is stated:** “You shall **send the mother,” and** only **then: “The young you may take for yourself”** (Deuteronomy 22:7), **you** may **even say: Even though** the eggs fully emerged and **fell into his courtyard,** he must still send away the mother bird. This is because in **any case in which** a courtyard owner **is capable of acquiring** an item by himself, **his courtyard can also effect acquisition** of it for him. **But** in **any case** in which **he is incapable of acquiring** an item by himself, **his courtyard cannot effect acquisition** of it **for him either.** Since one is incapable of acquiring the eggs so long as the mother bird is resting upon them, one’s property does not acquire the eggs for him even if they have already fallen into it.


###### Chullin 141b:19
[Chullin 141b:19](https://torahapp.org/share/book/Chullin/r/141b:19)

אִי הָכִי, אַמַּאי אֲסוּרוֹת מִפְּנֵי דַּרְכֵי שָׁלוֹם? אִי דְּשַׁלְּחַהּ – גָּזֵל מְעַלְּיָא הוּא, אִי דְּלָא שַׁלְּחַהּ – שַׁלּוֹחֵי בָּעֵי!

**William Davidson Edition - English:**
The Gemara asks: **If that is so,** that the *baraita* is referring to a case where the courtyard cannot effect acquisition of the eggs for him, **why** does the *baraita* rule: **They are subject to the prohibition** only **due to** the rabbinic ordinance to maintain **the ways of peace? If** one **sent** away the mother bird before taking the eggs, then **it is full-fledged robbery** by Torah law, since the courtyard has effected acquisition of the eggs on behalf of its owner, and **if** one **did not send** away the mother bird, **he needs to send** her away before it is permitted to take the eggs. Either way, one will have transgressed Torah law and not a rabbinic prohibition.


###### Chullin 141b:20
[Chullin 141b:20](https://torahapp.org/share/book/Chullin/r/141b:20)

בְּקָטָן. קָטָן בַּר דַּרְכֵי שָׁלוֹם הוּא? הָכִי קָאָמַר: אָבִיו שֶׁל קָטָן חַיָּיב לְהַחְזִיר לוֹ, מִפְּנֵי דַּרְכֵי שָׁלוֹם.

**William Davidson Edition - English:**
The Gemara answers: The *baraita* is referring **to** a case where **a minor** took the eggs without sending away the mother. A minor is not obligated in the mitzva of sending away the mother bird. The Gemara asks: **Is a minor subject to** a rabbinic ordinance concerning robbery enacted to maintain **the ways of peace?** The Gemara responds: **This** is what the latter clause of the *baraita* **is saying: The father of a minor** who took such eggs **is obligated to return** them **to** the owner of the dovecote or attic, **due to** the rabbinic prohibition concerning robbery instituted to maintain **the ways of peace.**


###### Chullin 141b:21
[Chullin 141b:21](https://torahapp.org/share/book/Chullin/r/141b:21)

לֵוִי בַּר סִימוֹן אַקְנִי פֵּירוֹת שׁוֹבָכוֹ לְרַב יְהוּדָה. אֲתָא לְקַמֵּיהּ דִּשְׁמוּאֵל, אֲמַר לֵיהּ: זִיל טְרוֹף אַקַּן, דְּלִיתְגַּבְהוּ וּקְנִינְהוּ.

**William Davidson Edition - English:**
§ The Gemara relates an additional incident with regard to pigeons of a dovecote that were discussed above: **Levi bar Simon transferred ownership of the produce of his dovecote,** i.e., the fledglings and the eggs contained in it, **to Rav Yehuda.** Rav Yehuda **came before Shmuel** and told him of his acquisition. Shmuel **said to him: Go, bang on the nest,** i.e., the dovecote, so **that** the fledglings **will rise up and you will acquire them.**


###### Chullin 141b:22
[Chullin 141b:22](https://torahapp.org/share/book/Chullin/r/141b:22)

לְמַאי? אִי לְמִקְנֵא – לַקְנִינְהוּ לֵיהּ בְּסוּדָר! אִי בְּיוֹם טוֹב –

**William Davidson Edition - English:**
The Gemara asks: **For what** purpose did Shmuel tell Rav Yehuda to do this? **If** he meant for Rav Yehuda **to** finalize the **acquisition** so that Levi bar Simon could not retract, **let** him do so **through** acquisition by means of **a cloth.** There is no need for him to bang on the dovecote. **If** this incident occurred on the eve of a Festival, and Rav Yehuda came to ask what action to take in order to render the birds permitted for slaughter on the **Festival,** then banging on the dovecote should not be necessary,