Chullin 282:1

רבי חייא ובי רבי אושעיא משבשתא היא ולא תותבו מינה בי מדרשא דלמא אינה בכלל מלקות ארבעים תניא

R'Hiyya and R'Oshaia<span class="x" onmousemove="('comment',' Who were disciples of R. Judah the Patriarch who collected the Baraitha (v. Glos.) .');">¹</span>

ת"ש

is not authentic, and that you should not put it forward as a refutation in the Beth Hamidrash?

דתני ר' אושעיא ור' חייא

Perhaps it was taught thus: [A thief and a robber] are not subject to the penalty of forty stripes.

(דברים כד, יט) לא תשוב ושב (ויקרא יט, ט) לא תכלה וכלה ישנן בכלל מלקות ארבעים דברי רבי יהודה

Come and hear: R'Oshaia and R'Hiyya taught: [It is written,] Thou shall not go back [to fetch it],<span class="x" onmousemove="('comment',' Deut. XXIV, 19.');">²</span>

שמע מינה

but if a man went back [and gathered the forgotten sheaf] - [It is written,] Thou shalt not wholly reap,<span class="x" onmousemove="('comment',' Lev. XIX, 9.');">³</span>

טעמיה דרבי יהודה משום דקסבר לאו שניתק לעשה לוקין עליו

but if a man did reap the whole field - he is subject to the penalty of forty stripes;<span class="x" onmousemove="('comment',' Although in each case the Torah provides a remedial act, to leave the forgotten sheaf and the corner of the field for the poor and the stranger.');">⁴</span>

דלמא

so R'Judah.

התם היינו טעם דקסבר תעזוב מעיקרא משמע

You may infer from this that the reason for R'Judah's view is that he is of the opinion that [for the transgression of] a negative precept which can be remedied by a subsequent act [of the transgressor] one incurs stripes! - Perhaps the reason here is that he maintains that the precept of leaving [the gleanings etc. for the poor] was intended only in the first instance.<span class="x" onmousemove="('comment',' But once the law has been transgressed there is no longer a duty to leave them for the poor; hence the precept 'to leave' is not a remedial act.');">⁵</span>

א"ל רבינא לרב אשי

Rabina said to R'Ashi: Come and hear: [It is written,] And ye shall let nothing of i remain until the morning; [and that which remaineth of it until the morning] ye shall burn with fire.<span class="x" onmousemove="('comment',' Ex. XII, 10.');">⁶</span>

ת"ש (שמות יב, י) לא תותירו ממנו עד בקר וגו' באש תשרופו בא הכתוב ליתן עשה אחר לא תעשה לומר לך שאין לוקין עליו דברי ר' יהודה

Scripture here came and provided a positive precept as a remedy for<span class="x" onmousemove="('comment',' Lit., 'after'.');">⁷</span>

ש"מ

the [disregarded] prohibition, to indicate that the prohibition is not punishable by stripes; so R'Judah.

טעמא דר' יהודה משום דקסבר שלח מעיקרא משמע

You may then infer from this that the reason for R'Judah's view [in our Mishnah] is that he maintains that the precept of letting [the dam] go was intended only in the first instance.

ש"מ

This indeed proves it.<span class="x" onmousemove="('comment',' It cannot be otherwise since here R. Judah expressly states his view that for the transgression of a negative precept which can be remedied by a subsequent act of the transgressor one does not incur stripes.');">⁸</span>

א"ל רב אידי לרב אשי

R'Idi B'Abin said to R'Ashi: Our Mishnah also proves it, for it states: IF A MAN TOOK THE DAM WITH THE YOUNG, R'JUDAH SAYS, HE HAS INCURRED [FORTY] STRIPES, AND HE NEED NOT NOW LET HER GO.

מתני' נמי דיקא דקתני הנוטל אם על הבנים ר' יהודה אומר

Now if you were to say that the reason for R'Judah's view is that he is of the opinion that [for the transgression of] a negative precept which can be remedied by a subsequent act [of the transgressor] one incurs guilt,<span class="x" onmousemove="('comment',' And on this assumption the precept of letting the dam go must be observed even after the transgression of the law.');">⁹</span>

לוקה ואין משלח

then it should have stated: 'He has incurred [forty] stripes and must also let her go'! - Perhaps the Mishnah is to be interpreted thus: He has not cleared himself [by merely letting her go] until he has suffered stripes.<span class="x" onmousemove="('comment',' I.e., although he is bound even now to let her go he nevertheless suffers forty stripes.');">¹⁰</span>

ואי ס"ד טעמא דר' יהודה לאו שניתק לעשה לוקין עליו לוקה ומשלח מבעי ליה

How far must he let it go? - Rab Judah said, until it is out of his reach.<span class="x" onmousemove="('comment',' And then if this same person succeeds in catching it again he is permitted to use it.');">¹¹</span>

ודלמא הכי קאמר במתני'

How should he let it go? - R'Huna said: With its feet.<span class="x" onmousemove="('comment',' I.e., he must let it go so that it should be able to walk away on its feet. In this manner he has fulfilled his obligation even though he may have injured its wings so that it cannot fly away. Aliter: he must get hold of it with its feet and set it free.');">¹²</span>

אין נפטר עד דמלקין ליה

Rab Judah said: With its wings.<span class="x" onmousemove="('comment',' I.e., that it should be able to fly with its wings.');">¹³</span>

עד כמה משלחה

R'Huna said: With its feet', for it is written: That let go freely the feet of the ox and the ass.<span class="x" onmousemove="('comment',' Isa. XXXII, 20. The expression 'feet' is used in connection with 'letting go'.');">¹⁴</span>

אמר רב יהודה

'Rab Judah said: With its wings', for its wings are also [regarded as feet].<span class="x" onmousemove="('comment',' So MS.M. V. Rashal and Maharsha a.l. Cur. edd. 'since these are its wings'.');">¹⁵</span>

כדי שתצא מתחת ידו

A man once clipped the wings [of the dam before letting it go], let it go and then caught it again.

במה משלחה

Rab Judah had him flogged and ordered him: 'Go, keep it until it grows its wing feathers again and then let it go'.

רב הונא אמר

But whose view did he adopt?

ברגליה רב יהודה

For according to R'Judah he suffers stripes but need not let it go, and according to the Sages he must let it go but does not suffer stripes? - In truth he adopted the view of the Sages, but [the flogging] was chastisement of the Rabbis.<span class="x" onmousemove="('comment',' The punishment decreed by the Rabbis for disobedience as opposed to stripes ordained by Biblical law.');">¹⁶</span>

אמר באגפיה

A man once came to Raba and asked: What is the law with regard to the Temah?<span class="x" onmousemove="('comment',' A clean bird, perhaps the bullfinch, cf. Lewysohn, Zoologie des Talmuds, p. 181.');">¹⁷</span>

רב הונא אמר ברגליה דכתיב (ישעיהו לב, כ) משלחי רגל השור והחמור רב יהודה אמר באגפיה דהא כנפיה נינהו

Said [Raba to himself]: Does not this man know that one is bound to let go a clean bird?

ההוא דגזינהו לגפה ושלחה ואח"כ תפשה

He [Raba] then said to him: Perhaps [you enquire because] there was [in the nest] but one young bird or one egg?

נגדיה רב יהודה

He replied: That is so.<span class="x" onmousemove="('comment',' The text in cur. edd. is doubtful; the translation rests upon the reading in MS.M.');">¹⁸</span>

א"ל

Then said [Raba] to him: This surely should not give rise to any doubt;<span class="x" onmousemove="('comment',' The text in cur. edd. is doubtful; the translation rests upon the reading in MS.M.');">¹⁸</span>

זיל רבי לה גדפיה ושלחה

it is expressly stated in our Mishnah: If there was but one young bird or one egg [in the nest], one is still bound to let [the dam] go.

כמאן

The other then sent it away; whereupon Raba set snares for it and caught it.

אי כר' יהודה לוקה ואין משלח

But is there not ground here for suspicion?<span class="x" onmousemove="('comment',' That Raba ordered the other to let the dam go only that he might gain possession of it himself.');">¹⁹</span>

אי כרבנן משלח ואין לוקה

- He acted in an indirect manner<span class="x" onmousemove="('comment',' Lit., 'as though (doing a thing) with the back of the hand'.');">²⁰</span>

לעולם כרבנן ומכת מרדות מדרבנן

[as did not give rise to suspicion].

ההוא דאתא לקמיה דרבא א"ל

Our Rabbis taught:<span class="x" onmousemove="('comment',' B.M. 102a.');">²¹</span>

תימה מהו

[Wild] doves of the dove-cote,<span class="x" onmousemove="('comment',' I.e., doves that roam at large seeking their food in the open field, but come to rest for the night in the dove-cote or in the loft.');">²²</span>

אמר

and doves<span class="x" onmousemove="('comment',' I.e., doves that roam at large seeking their food in the open field, but come to rest for the night in the dove-cote or in the loft.');">²²</span>

לא ידע האי גברא דעוף טהור חייב לשלוחי

of the loft, are subject to the law of letting [the dam] go, and are forbidden as [coming within the category of] theft in the interest of peace.<span class="x" onmousemove="('comment',' Strictly they do not belong to the owner of the dove-cote, but the Rabbis, for the sake of peace, and knowing that he has set his mind on them, recognized his right to them as against all others.');">²³</span>

אמר ליה

Now if the dictum of R'Jose B'Hanina,<span class="x" onmousemove="('comment',' V. B.M. 11a, and 102a.');">²⁴</span>

דילמא חדא ביעתא הוא דרמיא

that a man's courtyard acquires [property] for him even without his knowledge, is correct, then apply to this case the verse: If a bird's nest chance to be before thee, which excludes that which is always at one's disposal!<span class="x" onmousemove="('comment',' And since the dove-cote has acquired the eggs for the owner the law of letting the dam go surely cannot apply.');">²⁵</span>

אמר ליה

- Raba<span class="x" onmousemove="('comment',' So in B.M. 102a. Cur. edd. 'Rab'; in MS.M. 'Rabbah'.');">²⁶</span>

האי ידעי לך מתניתין היא

said: As soon as the greater part of the egg has emerged [from the body of the bird] the law of letting [the dam] go applies, whereas [the owner of the dovecote] does not acquire it until it falls into his courtyard; therefore the ruling: 'Are subject to the law o letting [the dam] go' means, before it falls into his courtyard.<span class="x" onmousemove="('comment',' Since the egg has not emerged entirely the dove-cote has not acquired it for the owner, so that it is not at his disposal; and therefore it is subject to the law of sending away.');">²⁷</span>

אין שם אלא אפרוח אחד או ביצה אחת חייב לשלח

If so, why are they forbidden as theft?<span class="x" onmousemove="('comment',' Seeing that the egg has not yet become the property of the owner of the dove-cote.');">²⁸</span>

שלחה ואהדר לה רבא פרסתקי ותפסה

- That refers to the mother-bird.<span class="x" onmousemove="('comment',' I.e., to take away the mother-bird is regarded by the Rabbis as theft, but only in the interests of peace, for the owner of the dove-cote has no doubt been looking forward to acquire this bird, since it has nested from time to time in his dove-cote, and it would therefore be wrong to deprive him of it. Similarly to take the egg, inasmuch as it has not wholly emerged from the mother-bird but is deemed a part thereof, would also constitute ht theft (Rashi) . Cf. however Tosaf. B.M. 102a, s.v. .');">²⁹</span>

וליחוש לחשדא

Alternatively, you may say, it refers indeed to the eggs, for when the greater part of the egg has emerged his mind is set upon it.<span class="x" onmousemove="('comment',' And therefore, in the interests of peace, it is forbidden to deprive the owner of the dove-cote of these eggs to which he has been looking forward; but in respect of the mother-bird he has no better claim than a stranger. And on the other hand, so long as the egg has not actually been laid the law of letting the dam go still applies.');">³⁰</span>

כלאחר יד

But now that Rab Judah has said in Rab's name that it is forbidden to take the eggs so long as the dam is sitting on them, for it is written: Thou shalt in an wise let the dam go,<span class="x" onmousemove="('comment',' Deut. XXII, 7.');">³¹</span>

ת"ר

and then only: Thou mayest take the young to thee,<span class="x" onmousemove="('comment',' Deut. XXII, 7.');">³¹</span>

יוני שובך ויוני עלייה חייבות בשלוח ואסורות משום גזל מפני דרכי שלום

- you may even say that it [the egg] fell into his courtyard, [nevertheless the law of letting the dam go applies], for whenever he himself may acquire it his courtyard acquires it for him, but whenever he himself may not acquire it his courtyard cannot acquire it for him either.<span class="x" onmousemove="('comment',' And since he cannot acquire it himself for the dam is sitting on it, his courtyard likewise cannot acquire it for him, so that it is not at his disposal, and therefore the law of letting the dam go applies.');">³²</span>

ואי איתא להא דאמר ר' יוסי בר ר' חנינא

If so, why are they forbidden as theft in the interests of peace?

חצרו של אדם קונה לו שלא מדעתו קרי כאן כי יקרא פרט למזומן

If he<span class="x" onmousemove="('comment',' Sc. any person who comes to take the eggs.');">³³</span>

אמר רב

let the dam go, then [to take the eggs] is actual theft,<span class="x" onmousemove="('comment',' For as soon as the dam is lifted up from the eggs the latter become the property of the owner of the courtyard.');">³⁴</span>

ביצה עם יציאת רובה הוא דאחייב בשלוח מקנא לא קני עד דתפול לחצרו וכי קתני חייבות בשלוח מקמי דתפול לחצרו

and if he did not let it go, then he is bound to let it go?<span class="x" onmousemove="('comment',' Before the eggs can be taken, so that they are forbidden in any case.');">³⁵</span>

אי הכי אמאי אסורות משום גזל

- We are referring to a minor.<span class="x" onmousemove="('comment',' Who is about to take the eggs from the dove-cote and upon whom the law of letting the dam go is not binding.');">³⁶</span>

אאמם

But is a minor subject to provisions enacted in the interests of peace? - It means this: The father of the minor must return [the eggs]<span class="x" onmousemove="('comment',' To the owner of the dove-cote.');">³⁷</span>

ואיבעית אימא

in the interests of peace.

לעולם אביצה וביצה כיון דנפיק ליה רובא דעתיה עליה

Levi B'Simon assigned to Rab Judah the young of his dovecote.

והשתא דאמר רב יהודה אמר רב

When the latter came before Samuel he advised him: 'Go, knock on the nest so that [the brooding birds] shall rise up, and then take possession'.

אסור לזכות בביצים שהאם רובצת עליהן שנאמר שלח את האם והדר הבנים תקח לך אפי' תימא

But why was this necessary?<span class="x" onmousemove="('comment',' To knock on the nest so as to make the birds rise up.');">³⁸</span>

אע"ג דנפל לחצרו כל היכא דאיהו מצי זכי חצרו נמי זכיא וכל היכא דאיהו לא מצי זכי חצרו נמי לא זכיא ליה

If in order to take possession of them;<span class="x" onmousemove="('comment',' According to the usual manner of acquiring a thing by lifting up.');">³⁹</span>

אי הכי אמאי אסורות מפני דרכי שלום

but surely he could have acquired them by means of a 'cloth'.<span class="x" onmousemove="('comment',' The passing of a cloth or any article from one party to the other effected the transfer of the subject matter 'of the transaction. V. B.M. 47a. Cf. Ruth IV, 7.');">⁴⁰</span>

אי דשלחה גזל מעליא הוא

And if for the purpose of the Festival,<span class="x" onmousemove="('comment',' Whatever is intended to be used on the Festival must be 'set in readiness' before the Festival, otherwise it would be regarded as mukzeh, i.e., laid aside and not to be used on the Festival. The knocking on the nest would therefore be regarded as setting them in readiness for the Festival.');">⁴¹</span>

אי דלא שלחה שלוחי בעי

בקטן קטן בר דרכי שלום הוא

הכי קאמר

אביו של קטן חייב להחזיר לו מפני דרכי שלום

לוי בר סימון אקני פירות שובכו לרב יהודה אתא לקמיה דשמואל א"ל

זיל טרוף אקן דליתגבהו וקנינהו

למאי

אי למקנא לקנינהו ליה בסודר אי ביום טוב