Related for Shabbat 105:15

לא בקטנים ומשום צער דיקא נמי דקתני

and the bell at the neck must be stopped up,27 and it may then amble about with it in the courtyard.28 At all events it is stated, nor may foals [be led out] into the street with fodder-bags around their mouths': thus only into the street is it forbidden, but in a courtyard it is well [permitted]. Now, does this not refer to large [foals], its purpose being [the animals' greater] pleasure?29 — No: it refers to small ones, the purpose being [to obviate] suffering.30 This may be proved too, because it is taught

Daat Zkenim on Genesis

אריוך מלך אלסר, “Aryoch, king of Elassar.” From this verse, i.e. the wording here, our sages decided that in a dispute between two major Talmudic scholars, Rav and Sh’muel, when the subject concerns secular matters we rule in accordance with the opinion of Sh’muel, whereas when the subject concerns ritual matters, matters regulating our direct relationship to G–d.], we rule like Rav. (Compare Talmud, tractate Shabbat folio 53.) Our sages describe Aryoch’s real names as being “Sh’muel, and the reason that he is called here Aryoch, is because the word is synonymous with being a monarch on earth, the secular part of the universe, whereas the name Elassar reminds us of the Hebrew word Issur, something forbidden by religious law. In other words: Aryoch arrogated to himself the right to give both secular and religious rulings on earth, treating earth as if G–d had no say in this terrestrial part of the (His) universe.

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