Chullin

it is sufficient to stand by and say: ‘This one and that one I shall take’.1 — These eggs2 were newly laid and Levi b. Simon himself had not yet acquired them.3 [Samuel] therefore said this to him [Rab Judah], ‘Go knock on the nest so that [the brooding birds] shall rise up and Levi b. Simon shall acquire them, and afterwards let him assign them to you by means of a "cloth".’ MISHNAH. A MAN MAY NOT TAKE THE DAM WITH THE YOUNG EVEN FOR THE SAKE OF CLEANSING THE LEPER.4 IF IN RESPECT OF SO LIGHT A PRECEPT, WHICH DEALS WITH THAT WHICH IS BUT WORTH AN ISSAR,5 THE TORAH SAID, THAT IT MAY BE WELL WITH THEE, AND THAT THOU MAYEST PROLONG THY DAYS,6 HOW MUCH MORE [MUST BE THE REWARD] FOR THE OBSERVANCE OF THE MORE DIFFICULT PRECEPTS OF THE TORAH! GEMARA. It was taught: R. Jacob says,7 There is no precept in the Torah, where reward is stated by its side, from which you cannot infer the doctrine of the resurrection of the dead.8 Thus, in connection with honouring parents it is written: That thy days may be prolonged, and that it may go well with thee.9 Again in connection with the law of letting [the dam] go from the nest it is written: ‘That it may be well with thee, and that thou mayest prolong thy days’. Now, in the case where a man's father said to him, ‘Go up to the top of the building and bring me down some young birds’, and he went up to the top of the building, let the dam go and took the young ones, and on his return he fell and was killed-where is this man's length of days, and where is this man's happiness? But ‘that thy days may be prolonged’ refers to the world that is wholly long,10 and ‘that it may go well with thee’ refers to the world that is wholly good.10 But11 perhaps such a thing could not happen? — R. Jacob actually saw this occurrence. Then perhaps that person had conceived in his mind a sinful thought? — The Holy One, blessed be He, does not reckon the sinful thought for the deed.12 Perhaps then he had conceived in his mind idolatry, and it is written: That I may take the house of Israel in their own heart,13 which, according to R. Aha b. Jacob, refers to thoughts of idolatry?14 — This was what he [R. Jacob] meant to convey: if there is a reward for precepts in this world, then surely that [reward] should have stood him in good stead and guarded him from such thoughts that he come not to any hurt; we must therefore say that there is no reward for precepts in this world. But did not R. Eleazar say that those engaged15 in [the performance of] a precept never come to harm? — When returning from the performance of a precept it is different. But did not R. Eleazar say that those engaged in a precept never come to harm, either when going [to perform it] or when returning [from the performance thereof?] — It must have been a broken ladder [that was used],16 so that injury was likely; and where injury is likely it is different, as tt is written: And Samuel said: How can I go? If Saul hear it, he will kill me.17 R. Joseph said: Had Aher18 interpreted this verse19 as R. Jacob, his daughter's son, did, he would not have sinned. What actually did he see? — Some say: He saw such an occurrence.20 Others say, He saw the tongue of R. Huzpith the Interpreter21 lying on a dung-heap, and he exclaimed, ‘Shall the mouth that uttered pearls lick the dust’! But he knew not that the verse: ‘That it may go well with thee’, refers to the world that is wholly good, and that the verse: That thy days may be prolonged’ refers to the world that is wholly long. field, cf. Lev. XIV, 4ff. deed in this world; v. infra, and Kid. loc. cit. Tosef. Hul. end. It has been inserted here from Kid. loc. cit. apparent. apostasy, V. Hag. 15a. him doubt the truth of the Torah and he turned unbeliever. Interpreter or Amora (v. Glos.) for R. Gamaliel, v. Ber. 27b.