The mitzva of sending away the mother-bird before taking her eggs or fledglings teaches us a deep lesson about the greatness of motherhood. Ibn Ezra states that the mother is essential, therefore she must be left alone and respected by the hunter. "If a bird's nest chance to be before you in the way in any tree, or on the earth, whether they be young ones or eggs, and the mother sitting upon the young or upon the eggs, you shall not take the mother with the young. But you shall in any wise let the mother go, and take the young to you, that it may be well with you, and that you may prolong your days." (Devarim 22:6-7)
Respecting the Mother of Life
According to Ramban, the reward for sending away the mother bird is so great because this mitzva entails such a deep and elevated matter. Kli Yakar notices that the reward for this mitzva is identical with the reward for keeping the commandment to honor our parents. Both mitzvot teach us that no being comes into the world without a mother who gives birth to it. This chain of motherhood leads us back to the original Mother, who gave birth to the world. Had the world been eternal, without a Creator, there would be no reason to respect our parents. However, we believe that the first Mother, may She be blessed, shared her honor with all mothers emanating from her. Therefore, we must both honor our parents, and send away the mother-bird. Since both of these mitzvot strengthen our belief in the creation of the world, their reward is to live a long life in this world. This is the foundation of emunah (faith), as it states "The righteous person lives by his faith." (Chabakuk 2:4) By means of his emunah, he cleaves to the source of life. Therefore, his reward is long life.
For the Sake of Fixing the World
The mitzva of sending away the mother-bird is immediately followed by reference to building a new house. Our sages explain this juxtaposition as follows: If you fulfill the mitzva of sending away the mother bird, you will merit to build a new home, since this mitzva leads you to believe that G-d created and built the world. Eliahu Kitov asks why the Torah forbids taking the mother-bird from upon her young ones in the nest, when in general it permits taking the life of any bird in order to serve the needs of man. Moreover, why did the Torah have mercy only on the mother, and not on the young ones? He explains that the little ones, as well as the eggs, belong to man, because G-d made him the ruler over all animals. However, by what means does man merit to rule over the mother, who is hovering over her fledglings? The reason why she is not flying away, and escaping from the hand of man, is her instinct to protect her little ones.
This mother is involved in what is most valued in the world, in tikuno shel olam (fixing the world): the raising of offspring. For the sake of protecting her young ones, she is willing to risk being caught by the hunter. It is not befitting to cruelly take advantage of this noble character-trait, which G-d imprinted in His creatures, by taking the mother from upon her young. Therefore, we must send the mother-bird free. She may go and build another nest, and fulfill the will of her Creator by continuing to be involved in fixing the world. Although humankind is the ruler of all creation, we cannot subdue the spirit of G-d, which he imparted to all His creatures. Thus, the motherly instinct to protect her young ones is considered to be the manifestation of the spirit of G-d, which keeps the world going.
Our Soul Is a Mother-Bird Released
Ramban brings a Kabbalistic reason for the mitzva of sending away the mother-bird. He quotes Rabbi Rechmai from Sefer HaBahir, who notes that the Torah emphasizes the mother more than the father. This is because the mother refers to the attribute of bina (the Divine feminine sphere, often referred to as intuition), as it states, "For the mother is called bina." (Mishlei 2:3) Like the mother who has the power to give birth, the attribute of bina mothers the seven lower sefirot, which are embodied in the seven days of Sukkot. These days teach us to have faith in G-d and His Divine providence. While we must release the mother-bird, which also refers to the soul, and let her reunite with her Maker, she bequeaths us with her off-spring. The teachings of faith and the good deeds that we acquired in this world are the children of the soul, which remain with us forever.
Respecting the Mother of Life
According to Ramban, the reward for sending away the mother bird is so great because this mitzva entails such a deep and elevated matter. Kli Yakar notices that the reward for this mitzva is identical with the reward for keeping the commandment to honor our parents. Both mitzvot teach us that no being comes into the world without a mother who gives birth to it. This chain of motherhood leads us back to the original Mother, who gave birth to the world. Had the world been eternal, without a Creator, there would be no reason to respect our parents. However, we believe that the first Mother, may She be blessed, shared her honor with all mothers emanating from her. Therefore, we must both honor our parents, and send away the mother-bird. Since both of these mitzvot strengthen our belief in the creation of the world, their reward is to live a long life in this world. This is the foundation of emunah (faith), as it states "The righteous person lives by his faith." (Chabakuk 2:4) By means of his emunah, he cleaves to the source of life. Therefore, his reward is long life.
For the Sake of Fixing the World
The mitzva of sending away the mother-bird is immediately followed by reference to building a new house. Our sages explain this juxtaposition as follows: If you fulfill the mitzva of sending away the mother bird, you will merit to build a new home, since this mitzva leads you to believe that G-d created and built the world. Eliahu Kitov asks why the Torah forbids taking the mother-bird from upon her young ones in the nest, when in general it permits taking the life of any bird in order to serve the needs of man. Moreover, why did the Torah have mercy only on the mother, and not on the young ones? He explains that the little ones, as well as the eggs, belong to man, because G-d made him the ruler over all animals. However, by what means does man merit to rule over the mother, who is hovering over her fledglings? The reason why she is not flying away, and escaping from the hand of man, is her instinct to protect her little ones.
This mother is involved in what is most valued in the world, in tikuno shel olam (fixing the world): the raising of offspring. For the sake of protecting her young ones, she is willing to risk being caught by the hunter. It is not befitting to cruelly take advantage of this noble character-trait, which G-d imprinted in His creatures, by taking the mother from upon her young. Therefore, we must send the mother-bird free. She may go and build another nest, and fulfill the will of her Creator by continuing to be involved in fixing the world. Although humankind is the ruler of all creation, we cannot subdue the spirit of G-d, which he imparted to all His creatures. Thus, the motherly instinct to protect her young ones is considered to be the manifestation of the spirit of G-d, which keeps the world going.
Our Soul Is a Mother-Bird Released
Ramban brings a Kabbalistic reason for the mitzva of sending away the mother-bird. He quotes Rabbi Rechmai from Sefer HaBahir, who notes that the Torah emphasizes the mother more than the father. This is because the mother refers to the attribute of bina (the Divine feminine sphere, often referred to as intuition), as it states, "For the mother is called bina." (Mishlei 2:3) Like the mother who has the power to give birth, the attribute of bina mothers the seven lower sefirot, which are embodied in the seven days of Sukkot. These days teach us to have faith in G-d and His Divine providence. While we must release the mother-bird, which also refers to the soul, and let her reunite with her Maker, she bequeaths us with her off-spring. The teachings of faith and the good deeds that we acquired in this world are the children of the soul, which remain with us forever.