Chullin 142a:9-10חולין קמ״ב א:ט׳-י׳
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142aקמ״ב א

בעומד ואומר זה וזה אני נוטל סגיא הנהו פירי חדתי הוו דלוי בר סימון גופיה לא הוה קני להו והכי קאמר ליה זיל וטריף אקן דליתגבהו וניקנינהו לוי בר סימון והדר ליקנינהו ניהלך בסודר:

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.

מתני׳ לא יטול אדם אם על בנים אפי' לטהר את המצורע ומה אם מצוה קלה שהיא כאיסר אמרה תורה (דברים כב, ז) למען ייטב לך והארכת ימים ק"ו על מצות חמורות שבתורה:

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.

גמ׳ תניא דבי ר' יעקב אומר אין לך כל מצוה ומצוה שבתורה שמתן שכרה בצדה שאין תחיית המתים תלויה בה בכבוד אב ואם כתיב (דברים ה, טו) למען יאריכון ימיך ולמען ייטב לך בשילוח הקן כתיב למען ייטב לך והארכת ימים

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).

הרי שאמר לו אביו עלה לבירה והבא לי גוזלות ועלה ושלח את האם ולקח את הבנים ובחזרתו נפל ומת היכן אריכות ימיו של זה והיכן טובתו של זה אלא למען יאריכון ימיך בעולם שכולו ארוך ולמען ייטב לך לעולם שכולו טוב

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.

ודלמא לא הוה הכי ר' יעקב מעשה חזא ודלמא מהרהר בעבירה הוה מחשבה רעה אין הקב"ה מצרפה למעשה

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.

ודלמא מהרהר בעבודה זרה הוה דכתיב (יחזקאל יד, ה) למען תפוש את בית ישראל בלבם ואמר רב אחא בר יעקב זו מחשבת עבודה זרה

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.

הכי קאמר אם איתא דאיכא שכר מצות בהאי עלמא תהני ליה ותגן עליה דלא ליתי לידי הרהור וליתזק אלא שכר מצות בהאי עלמא ליכא והאמר ר' אלעזר שלוחי מצוה אינן נזוקים בחזרתם שאני

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.

והאמר רבי אלעזר שלוחי מצוה אינן נזוקים לא בהליכתן ולא בחזרתן סולם רעוע הוה ומקום דקבוע היזקא שאני דכתיב (שמואל א טז, ב) ויאמר שמואל איך אלך ושמע שאול והרגני

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.

אמר רב יוסף אלמלא דרשיה אחר להאי קרא כרבי יעקב בר ברתיה לא חטא מאי חזא איכא דאמרי כי האי מעשה חזא ואיכא דאמרי לישנא דרבי חוצפית המתורגמן חזא דהוה מוטלת באשפה אמר פה שהפיק מרגליות ילחוך עפר והוא לא ידע למען ייטב לך בעולם שכלו טוב ולמען יאריכון ימיך בעולם שכולו ארוך:

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.



הדרן עלך שילוח הקן וסליקא לה מסכת חולין