Related for Shabbat 105:3
תניא נמי הכי חמור יוצא במרדעת בזמן שקשורה לו מע"ש ולא באוכף אע"פ שקשורה לו מע"ש רבן שמעון בן גמליאל אומר אף באוכף בזמן שקשורה לו מע"ש ובלבד שלא יקשור לו מסריכן ובלבד שלא יפשול לו רצועה תחת זנבו
providing, however, that he does not tie its band thereto,<span class="x" onmousemove="('comment',' The band with which the saddle is fastened around the ass's belly. Rashi: lest it appear that he intends placing a burden upon it. ');"><sup>4</sup></span> and providing that he does not pass the strap under its tail.<span class="x" onmousemove="('comment',' Which is generally placed there to prevent the saddle and burden from slipping forward or backward ');"><sup>5</sup></span>
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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