ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Chulin 142
(a) When Levi bar Sisun gave the fruit of his dovecote to Rav Yehudah,
Shmuel instructed the latter - to bang the nest, causing the birds to fly
into the air in order to acquire them with Hagbahah (so that Levi would not
be able to retract).
(b) The problem with that, assuming that this took place ...
1. ... on a weekday was - that he could have acquired them with a regular
Kinyan Sudar (so why Rav Yehudah need to ask Shmuel what to do?).
2. ... on Yom-Tov (when one is forbidden to make a Kinyan) - he only needed
to specify before Yom-Tov which birds he wished to take on Yom-Tov, like
Beis-Hillel in Beitzah, so again, why did he need to ask?
(a) We answer that Levi himself had not yet acquired the eggs (since the
mother was still sitting on them, as we learned earlier), and Rav Yehudah
needed to know what had to be done for Levi to acquire them so that he
coulsd acquire them from Levi.
(b) So Shmuel ruled - that Levi could acquire them by causing the mother to
fly into the air, permitting him to acquire the eggs, which Rav Yehudah
coulsd then acquire from him with a Kinyan Sudar.
(a) Our Mishnah forbids taking the mother bird even to purify a Metzora (as
we learned above). The Tana then Darshens a 'Kal va'Chomer' - because if for
a Mitzvah that costs so little, the Torah writes "Lema'an Yitav Lach
ve'Ha'arachta Yamim", then how much more so for expensive Mitzvos, and
Mitzvos that are difficult to keep.
(b) Rebbi Ya'akov says in a Beraisa that all Mitzvos to which the Torah
ascribes a reward - that reward really refers to Techiyas ha'Meisim.
(c) He is referring to - to the Mitzvah of Shilu'ach ha'Kein and that of
Kibud Av va"Eim and the reward of goodness and long life ...
(d) ... which he interprets as - goodness in a world that is all good, and
longevity in a world which will last forever.
(a) What caused Rebbi Ya'akov to say this - was the story of a son who
carried out his father's instructions, by climbing a tree, and fetching eggs
from a nest, after sending the mother bird away. He knew that such a thing
happened - because he witnessed it with his own eyes.
(b) Even if the person that he saw was thinking to perform a sin at the time
that he died - he should not have died, because Hashem does not punish mere
thoughts without an action.
(c) On the other hand, Rebbi Ya'akov knew that he was not thinking about
Avodah-Zarah, which is in itself, a sin, as Rav Acha bar Ya'akov taught -
because the Mitzvah that he was performing would have shielded over him and
woulsd have allowed such thoughts to enter his head.
(a) Rebbi Elazar stated - that Sheluchei Mitzvah cannot come to grief.
(b) This creates a problem with the episode that Rebbi Ya'akov witnessed.
We cannot answer that the accident occurred when the son had finished the
Mitzvah and was on his way home with the eggs (which is in fact, what
happened) - because Rebbi Elazar added to his initial statement - 'even on
the home journey'.
(c) We answer this Kashya - by ascribing the son's death to a ricketty
ladder, against which the Mitzvah that he is performing does not protect a
(d) and we learn this from an incident with regard to Shmuel - where he
initially refused to obey a command from Hashem to go and anoint David,
because he was afraid that if Shaul would discover what he had done, he
would kill him.
(a) When we say that if only Acher had Darshened the Pesukim like his
daugher's son (Rebbi Ya'akov), he would not have gone off the path - because
interpreting them according to their plain meaning, he could not understand
how anyone could perform these Mitzvos and then die young.
***** Hadran Alach 'Shilu'ach ha'Kein' u'Selika Lah Maseches Chulin *****
(b) Some say that he too, witnessed a similar incident to that of Rebbi
Ya'akov. According to others - he saw the tongue of Rebbi Chutzpis
ha'Meturegeman lying in a trash-heap, upon which he exclaimed ...
(c) ... 'how can it be that the tongue that emitted jewels should lick the
(d) He did not realize however - that the goodness and the longevity that
the Torah promises for fulfilling the Mitzvos are in the world that is all
good and that lasts forever, and not in this world.
On to Bechoros