(ו) כִּ֣י יִקָּרֵ֣א *(בספרי תימן קַן בקו״ף גדולה)קַן־צִפּ֣וֹר ׀ לְפָנֶ֡יךָ בַּדֶּ֜רֶךְ בְּכׇל־עֵ֣ץ ׀ א֣וֹ עַל־הָאָ֗רֶץ אֶפְרֹחִים֙ א֣וֹ בֵיצִ֔ים וְהָאֵ֤ם רֹבֶ֙צֶת֙ עַל־הָֽאֶפְרֹחִ֔ים א֖וֹ עַל־הַבֵּיצִ֑ים לֹא־תִקַּ֥ח הָאֵ֖ם עַל־הַבָּנִֽים׃ (ז) שַׁלֵּ֤חַ תְּשַׁלַּח֙ אֶת־הָאֵ֔ם וְאֶת־הַבָּנִ֖ים תִּֽקַּֽח־לָ֑ךְ לְמַ֙עַן֙ יִ֣יטַב לָ֔ךְ וְהַאֲרַכְתָּ֖ יָמִֽים׃ {ס}
(ב) וְהָאָ֗רֶץ הָיְתָ֥ה תֹ֙הוּ֙ וָבֹ֔הוּ וְחֹ֖שֶׁךְ עַל־פְּנֵ֣י תְה֑וֹם וְר֣וּחַ אֱלֹקִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם׃
(י) יִמְצָאֵ֙הוּ֙ בְּאֶ֣רֶץ מִדְבָּ֔ר וּבְתֹ֖הוּ יְלֵ֣ל יְשִׁמֹ֑ן יְסֹבְבֶ֙נְהוּ֙ יְב֣וֹנְנֵ֔הוּ יִצְּרֶ֖נְהוּ כְּאִישׁ֥וֹן עֵינֽוֹ׃ (יא) כְּנֶ֙שֶׁר֙ יָעִ֣יר קִנּ֔וֹ עַל־גּוֹזָלָ֖יו יְרַחֵ֑ף יִפְרֹ֤שׂ כְּנָפָיו֙ יִקָּחֵ֔הוּ יִשָּׂאֵ֖הוּ עַל־אֶבְרָתֽוֹ׃ (יב) יקוק בָּדָ֣ד יַנְחֶ֑נּוּ וְאֵ֥ין עִמּ֖וֹ אֵ֥ל נֵכָֽר׃ (יג) יַרְכִּבֵ֙הוּ֙ עַל־[בָּ֣מֳתֵי] (במותי) אָ֔רֶץ וַיֹּאכַ֖ל תְּנוּבֹ֣ת שָׂדָ֑י וַיֵּנִקֵ֤הֽוּ דְבַשׁ֙ מִסֶּ֔לַע וְשֶׁ֖מֶן מֵחַלְמִ֥ישׁ צֽוּר׃
In an empty howling waste.
[God] engirded them, watched over them,
Guarded them as the pupil of God’s eye.
(11) Like an eagle who rouses its nestlings,
Gliding down to its young,
So did [God] spread wings and take them,
Bear them along on pinions;
(12) יקוק alone did guide them,
No alien god alongside.
(13) [God] set them atop the highlands,
To feast on the yield of the earth;
Nursing them with honey from the crag,
And oil from the flinty rock,
Qal Perfect3plural רָֽחֲפוּ Jeremiah 23:9 (bones of one appalled).
II. רָחַף verb Pi`el hover (Late Hebrew id., compare GrünbaumZMG xxxix (1885), 607; Syriac Pa`el move Gently, also cherish, and brood, compare Thess. see; connection with I. ׳ר dubious); —
Pi`el Imperfect3masculine singular יְרַחֵף עַל Deuteronomy 32:11 (poem) of vulture hovering over young; Participle מְרַחֶפֶת עַלמְּֿנֵי הַמָּ֑יִם ׳רוּחַ א Genesis 1:2 (P); hovering over face of waters, or perhaps (see Syriac) brooding (and fertilizing), so JerQuaest. in Gen. ed. Lag. 4 (reading 'marahaefeth), compare Di Gunk.
(יב) כַּבֵּ֥ד אֶת־אָבִ֖יךָ וְאֶת־אִמֶּ֑ךָ לְמַ֙עַן֙ יַאֲרִכ֣וּן יָמֶ֔יךָ עַ֚ל הָאֲדָמָ֔ה אֲשֶׁר־יקוק אֱלֹקֶ֖יךָ נֹתֵ֥ן לָֽךְ׃ {ס}
(טז) כַּבֵּ֤ד אֶת־אָבִ֙יךָ֙ וְאֶת־אִמֶּ֔ךָ כַּאֲשֶׁ֥ר צִוְּךָ֖ יקוק אֱלֹקֶ֑יךָ לְמַ֣עַן ׀ יַאֲרִיכֻ֣ן יָמֶ֗יךָ וּלְמַ֙עַן֙ יִ֣יטַב לָ֔ךְ עַ֚ל הָֽאֲדָמָ֔ה אֲשֶׁר־יקוק אֱלֹקֶ֖יךָ נֹתֵ֥ן לָֽךְ׃ {ס}
"Scripture will not permit a destructive act that will cause the extinction of a species even though it has permitted the ritual slaughtering of that species. And he who kills mother and children in one day, or takes them while they are free to fly away, is considered as if he destroys the species."
(י) וכן אסר לשחוט ׳אותו ואת בנו׳ ׳ביום אחד׳ – להשמר ולהרחיק לשחוט משניהם הבן לעיני האם, כי צער בעלי חיים בזה גדול מאד, אין הפרש בין צער האדם עליו וצער שאר בעלי חיים כי אהבת האם ורחמיה על הולד אינו נמשך אחר השכל רק אחר פועל הכח המדמה הנמצא ברוב בעלי חיים כמו שנמצא באדם. והיה זה הדין מיוחד ב׳שור ושה׳ מפני שהם – מותר לנו אכילתם מן הביתיות הנהוג לאכלם, והם אשר תכיר מהם האם מן הולד.
(יא) וזה הטעם גם כן ב׳שילוח הקן׳ כי הביצים אשר שכבה האם עליהם והאפרוחים הצריכים לאמם על הרוב אינם ראויים לאכילה, וכשישלח האם ותלך לה לא תצטער בראות לקיחת הבנים. ועל הרוב יהיה סיבה להניח הכל, כי מה שהיה לוקח ברוב הפעמים אינו ראוי לאכילה.
(יב) ואם אלו הצערים הנפשיים חסר התורה עליהם בבהמות ובעופות כל שכן בבני האדם כולם. ולא תקשה עלי באמרם ׳ז״ל׳: ״האומר על קן צפור יגיעו רחמיך וגו׳״ – כי הוא לפי אחת משתי הדעות אשר זכרנום – רצוני לומר: דעת מי שחושב שאין טעם לתורה אלא הרצון לבד, ואנחנו נמשכנו אחר הדעת השני.
(10) It is also prohibited to kill an animal with its young on the same day (Lev. 22:28), in order that people should be restrained and prevented from killing the two together in such a manner that the young is slain in the sight of the mother; for the pain of the animals under such circumstances is very great. There is no difference in this case between the pain of man and the pain of other living beings, since the love and tenderness of the mother for her young ones is not produced by reasoning, but by imagination, and this faculty exists not only in man but in most living beings. This law applies only to ox and lamb, because of the domestic animals used as food these alone are permitted to us, and in these cases the mother recognises her young.
(11) The same reason applies to the law which enjoins that we should let the mother fly away when we take the young. The eggs over which the bird sits, and the young that are in need of their mother, are generally unfit for food, and when the mother is sent away she does not see the taking of her young ones, and does not feel any pain. In most cases, however, this commandment will cause man to leave the whole nest untouched, because [the young or the eggs], which he is allowed to take, are, as a rule, unfit for food.
(12) If the Law provides that such grief should not be caused to cattle or birds, how much more careful must we be that we should not cause grief to our fellowmen. When in the Talmud (Ber. p. 33b) those are blamed who use in their prayer the phrase, “Thy mercy extendeth to young birds,” it is the expression of the one of the two opinions mentioned by us, namely, that the precepts of the Law have no other reason but the Divine will. We follow the other opinion.
(ו) וְעוֹד שַׁלֵּחַ תְּשַׁלַּח תָּא חֲזִי מַלְאָכָא אִית דִּמְמַנָּא עַל עוֹפִין, דְּאִינוּן נַפְשִׁין דְּאִתְקְרִיאוּ צִפָּרִין, וְסַנְדַּלְפוֹ''ן שְׁמֵיהּ, וּבְזִמְנָא דְיִשְׂרָאֵל מְקַיְימֵי הַאי פִּקּוּדָא, וְאָזְלַת אִימָּא מִתְתַּרְכָא, וּבְנִין צָוְוחִין, אִיהוּ אוֹלִיף זְכוּ עַל עוֹפִין דִּילֵיהּ, וְיֵימָא לְקוּדְשָׁא בְּרִיךְ הוּא, וְהָא כְּתִיב בָּךְ (תהלים קמה ט) וְרַחֲמָיו עַל כָּל מַעֲשָׂיו, אַמַּאי גְּזֵירְתְּ עַל הַאי עוֹפָא דְאִתְתַּרְכַת מִקִּינָהּ, וְכֵן מטטרו''ן אוֹלִיף זְכוּ עַל עוֹפִין דִּילֵיהּ, דְּאִינוּן רוּחִין דְּפָרְחִין בִּבְנֵי נָשָׁא, דְּמִכָּרְסַיָּא אִינוּן נִשְׁמָתִין, וּמֵהַאי חַיָּה רוּחִין, וּמֵאוֹפַן נַפְשִׁין, וְאִינוּן בִּבְרִיאָה יְצִירָה עֲשִׂיָּה.
There is an angel appointed over the birds… and when Israel performs this commandment, and the mother departs weeping, and her children crying, he agonizes for his birds, and asks G‑d: “Does it not say that ‘His compassion is on all of His works (Psalms 145:9)’? Why did You decree on that bird to be exiled from her nest?” And what does the Holy One do? He gathers all of His other angels and says to them, “This angel is concerned for the welfare of a bird and is complaining of its suffering; is there none amongst you who will seek merit on My children Israel, and for the Shechinah which is in exile, and whose nest in Jerusalem has been destroyed, and whose children are in exile under the hand of harsh masters? Is there noone who seeks compassion for them, and will attribute merit to them?” Then the Holy One issues a command and says, “For My sake I shall act, and I shall act for My sake,” and compassion is thereby aroused upon the Shechinah and the children in exile.
Tikunei haZohar (תקוני הזהר, lit. "Repairs of the Zohar"), also known as the Tikunim (תקונים), is a main text of the Kabbalah which was composed in the 14th century.
It is a separate appendix to the Zohar consisting of seventy commentaries on the opening word of the Torah, Bereishit ("in the beginning"), in the Midrashic style. The theme of Tikunei haZohar is to repair and support the Shekhinah or Malkhut — hence its name, "Repairs of the Zohar" — and to bring on the Redemption and conclude the Exile.
Rav Yosef said: Had Aḥer, literally Other, the appellation of the former Sage Elisha ben Avuya, interpreted this aforementioned verse: “That it may go well with you” (Deuteronomy 5:16), homiletically, as referring to the World-to-Come, as did Rabbi Ya’akov, son of his daughter, he would not have sinned. The Gemara asks: And what caused Aḥer to sin? There are those who say he saw a case like this, where a son went up to the roof on his father’s command, dispatched the mother bird, and then died. It was witnessing this episode that led Elisha ben Avuya astray.
(א) לַמְנַצֵּ֥חַ עַֽל־הַגִּתִּ֑ית לִבְנֵי־קֹ֥רַח מִזְמֽוֹר׃ (ב) מַה־יְּדִיד֥וֹת מִשְׁכְּנוֹתֶ֗יךָ יקוק צְבָאֽוֹת׃ (ג) נִכְסְפָ֬ה וְגַם־כָּֽלְתָ֨ה ׀ נַפְשִׁי֮ לְחַצְר֢וֹת יקוק לִבִּ֥י וּבְשָׂרִ֑י יְ֝רַנְּנ֗וּ אֶ֣ל אֵֽל־חָֽי׃ (ד) גַּם־צִפּ֨וֹר מָ֪צְאָה בַ֡יִת וּדְר֤וֹר ׀ קֵ֥ן לָהּ֮ אֲשֶׁר־שָׁ֢תָה אֶפְרֹ֫חֶ֥יהָ אֶֽת־מִ֭זְבְּחוֹתֶיךָ יקוק צְבָא֑וֹת מַ֝לְכִּ֗י וֵאלֹקָֽי׃ (ה) אַ֭שְׁרֵי יוֹשְׁבֵ֣י בֵיתֶ֑ךָ ע֝֗וֹד יְֽהַלְל֥וּךָ סֶּֽלָה׃ (ו) אַשְׁרֵ֣י אָ֭דָם עֽוֹז־ל֥וֹ בָ֑ךְ מְ֝סִלּ֗וֹת בִּלְבָבָֽם׃
(2) How lovely is Your dwelling-place,
O LORD of hosts. (3) I long, I yearn for the courts of the LORD;
my body and soul shout for joy to the living God. (4) Even the sparrow has found a home,
and the swallow a nest for herself
in which to set her young,
near Your altar, O LORD of hosts,
my king and my God. (5) Happy are those who dwell in Your house;
they forever praise You. Selah.
(6) Happy is the man who finds refuge in You,
whose mind is on the [pilgrim] highways.
https://www.alephbeta.org/into-the-verse-podcast/ki-tetzei-sending-away-the-mother-bird
https://www.berotbatayin.org/is-sending-away-the-mother-bird-an-act-of-compassion/