## Chullin Daf 142a

###### Chullin 142a:1
[Chullin 142a:1](https://torahapp.org/share/book/Chullin/r/142a:1)

בְּעוֹמֵד וְאוֹמֵר ״זֶה וְזֶה אֲנִי נוֹטֵל״ סַגִּיא! הָנְהוּ פֵּירֵי חַדְתֵי הֲווֹ, דְּלֵוִי בַּר סִימוֹן גּוּפֵיהּ לָא הֲוָה קָנֵי לְהוּ, וְהָכִי קָאָמַר לֵיהּ: זִיל וּטְרוֹף אַקַּן, דְּלִיתְגַּבְהוּ וְנִיקְנִינְהוּ לֵוִי בַּר סִימוֹן, וַהֲדַר לַיקְנִינְהוּ נִיהֲלָךְ בְּסוּדָר.

**William Davidson Edition - English:**
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.**


###### Chullin 142a:2
[Chullin 142a:2](https://torahapp.org/share/book/Chullin/r/142a:2)

**מַתְנִי׳** לֹא יִטּוֹל אָדָם אֵם עַל בָּנִים, אֲפִילּוּ לְטַהֵר אֶת הַמְצוֹרָע. וּמָה אִם מִצְוָה קַלָּה, שֶׁהִיא כְּאִיסָּר, אָמְרָה תּוֹרָה ״לְמַעַן יִיטַב לָךְ וְהַאֲרַכְתָּ יָמִים״, קַל וָחוֹמֶר עַל מִצְוֹת חֲמוּרוֹת שֶׁבַּתּוֹרָה.

**William Davidson Edition - English:**
**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: “That it may be well with you, and that you may prolong your days”** (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.**


###### Chullin 142a:3
[Chullin 142a:3](https://torahapp.org/share/book/Chullin/r/142a:3)

**גְּמָ׳** תַּנְיָא, רַבִּי יַעֲקֹב אוֹמֵר: אֵין לְךָ כׇּל מִצְוָה וּמִצְוָה שֶׁבַּתּוֹרָה שֶׁמַּתַּן שְׂכָרָהּ בְּצִדָּהּ, שֶׁאֵין תְּחִיַּית הַמֵּתִים תְּלוּיָה בָּהּ. בְּכִבּוּד אָב וָאֵם כְּתִיב: ״לְמַעַן יַאֲרִיכֻן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ״, בְּשִׁילּוּחַ הַקֵּן כְּתִיב: ״לְמַעַן יִיטַב לָךְ וְהַאֲרַכְתָּ יָמִים״.

**William Davidson Edition - English:**
**GEMARA:** **The school of Rabbi Ya’akov taught that** Rabbi Ya’akov **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’s father and mother, it is written: “That your days may be long, and that it may go well with you”** (Deuteronomy 5:16). **With regard to** the **sending** away of the mother bird from **the nest, it is written: “That it may be well with you, and that you may prolong your days”** (Deuteronomy 22:7).


###### Chullin 142a:4
[Chullin 142a:4](https://torahapp.org/share/book/Chullin/r/142a:4)

הֲרֵי שֶׁאָמַר לוֹ אָבִיו: עֲלֵה לַבִּירָה וְהָבֵא לִי גּוֹזָלוֹת! וְעָלָה, וְשִׁלַּח אֶת הָאֵם וְלָקַח אֶת הַבָּנִים, וּבַחֲזָרָתוֹ נָפַל וָמֵת. הֵיכָן אֲרִיכוּת יָמָיו שֶׁל זֶה? וְהֵיכָן טוֹבָתוֹ שֶׁל זֶה? אֶלָּא ״לְמַעַן יַאֲרִיכוּן יָמֶיךָ״ – בְּעוֹלָם שֶׁכּוּלּוֹ אָרוֹךְ, ״וּלְמַעַן יִיטַב לָךְ״ – לְעוֹלָם שֶׁכּוּלּוֹ טוֹב.

**William Davidson Edition - English:**
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’s 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 **“that your days may be long”** is referring **to the world that is entirely long,** and **“that it may be well with you”** means **in the world where all is well.**


###### Chullin 142a:5
[Chullin 142a:5](https://torahapp.org/share/book/Chullin/r/142a:5)

וְדִלְמָא לָא הֲוָה הָכִי? רַבִּי יַעֲקֹב מַעֲשֶׂה חֲזָא! וְדִלְמָא מְהַרְהֵר בַּעֲבֵירָה הֲוָה? מַחְשָׁבָה רָעָה אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְצָרְפָהּ לְמַעֲשֶׂה.

**William Davidson Edition - English:**
The Gemara suggests: **But perhaps this** incident described by Rabbi Ya’akov **never occurred.** It is possible that everyone who performs these mitzvot is rewarded in this world, and the situation described by Rabbi Ya’akov never happened. The Gemara answers: **Rabbi Ya’akov** 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.


###### Chullin 142a:6
[Chullin 142a:6](https://torahapp.org/share/book/Chullin/r/142a:6)

וְדִלְמָא מְהַרְהֵר בַּעֲבוֹדָה זָרָה הֲוָה, דִּכְתִיב: ״לְמַעַן תְּפֹשׂ אֶת בֵּית יִשְׂרָאֵל בְּלִבָּם״, וְאָמַר רַב אַחָא בַּר יַעֲקֹב: זוֹ מַחְשֶׁבֶת עֲבוֹדָה זָרָה.

**William Davidson Edition - English:**
The Gemara objects: **But perhaps** the son **was contemplating idol worship** at the time, **as it is written** with regard to idol worship: **“So I may take the house of Israel in their own heart”** (Ezekiel 14:5), **and Rav Aḥa bar Ya’akov says: This** is referring to punishment for the **thought of** performing **idol worship.**


###### Chullin 142a:7
[Chullin 142a:7](https://torahapp.org/share/book/Chullin/r/142a:7)

הָכִי קָאָמַר: אִם אִיתָא דְּאִיכָּא שְׂכַר מִצְוֹת בְּהַאי עָלְמָא, תַּהֲנֵי לֵיהּ וְתַגֵּן עֲלֵיהּ דְּלָא לֵיתֵי לִידֵי הִרְהוּר וְלִיתַּזַּק, אֶלָּא שְׂכַר מִצְוֹת בְּהַאי עָלְמָא לֵיכָּא. וְהָאָמַר רַבִּי אֶלְעָזָר: שְׁלוּחֵי מִצְוָה אֵינָן נִזּוֹקִים! בַּחֲזָרָתָם שָׁאנֵי.

**William Davidson Edition - English:**
The Gemara responds: **This** is what Rabbi Ya’akov 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’t 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.


###### Chullin 142a:8
[Chullin 142a:8](https://torahapp.org/share/book/Chullin/r/142a:8)

וְהָאָמַר רַבִּי אֶלְעָזָר: שְׁלוּחֵי מִצְוָה אֵינָן נִזּוֹקִים, לֹא בַּהֲלִיכָתָן וְלֹא בַּחֲזָרָתָן! סוּלָּם רָעוּעַ הֲוָה, וּמָקוֹם דְּקָבוּעַ הֶיזֵּקָא שָׁאנֵי, דִּכְתִיב: ״וַיֹּאמֶר שְׁמוּאֵל אֵיךְ אֵלֵךְ וְשָׁמַע שָׁאוּל וַהֲרָגָנִי״.

**William Davidson Edition - English:**
The Gemara asks: **But didn’t 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: “And Samuel said: How can I go? If Saul hears of it, he will kill me”** (I Samuel 16:2). Although Samuel was on the path to perform a mitzva, he feared that harm would befall him from established dangers.


###### Chullin 142a:9
[Chullin 142a:9](https://torahapp.org/share/book/Chullin/r/142a:9)

אָמַר רַב יוֹסֵף: אִלְמָלֵא דַּרְשֵׁיהּ אַחֵר לְהַאי קְרָא כְּרַבִּי יַעֲקֹב בַּר בְּרַתֵּיה – לָא חֲטָא. מַאי חֲזָא? אִיכָּא דְּאָמְרִי: כִּי הַאי מַעֲשֶׂה חֲזָא, וְאִיכָּא דְּאָמְרִי: לִישָּׁנָא דְּרַבִּי חוּצְפִּית הַמְתוּרְגְּמָן חֲזָא, דַּהֲוָה מוּטֶּלֶת בָּאַשְׁפָּה. אָמַר: פֶּה שֶׁהֵפִיק מַרְגָּלִיּוֹת יִלְחוֹךְ עָפָר?! וְהוּא לָא יָדַע ״לְמַעַן יִיטַב לְךָ״ – בְּעוֹלָם שֶׁכּוּלּוֹ טוֹב, ״וּלְמַעַן יַאֲרִיכוּן יָמֶיךָ״ – בְּעוֹלָם שֶׁכּוּלּוֹ אָרוֹךְ.

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


###### Chullin 142a:10
[Chullin 142a:10](https://torahapp.org/share/book/Chullin/r/142a:10)

**הֲדַרַן עֲלָךְ שִׁילּוּחַ הַקֵּן, וּסְלִיקָא לַהּ מַסֶּכֶת חוּלִּין.**