Shabbat 103

דאיתותב דעתיה א"ל חמור שעסקיו רעים כגון זה מהו לצאת בפרומביא בשבת א"ל הכי אמר אבוך משמיה דשמואל הלכה כחנניא

his mind may be appeased. Said he: An ass of evil habits, such as this one, may it go forth wearing a halter on the Sabbath? — Thus did your father say in Samuel's name, he answered him, The <i>halachah</i> is as Hananiah.<span class="x" onmousemove="('comment',' Hence even if it is an extra guard it is permitted. ');">¹</span>

תנא דבי מנשיא עז שחקק לה בין קרניה יוצאה באפסר בשבת בעי רב יוסף תחב לה בזקנה מהו כיון דאי מנתח לה כאיב לה לא אתיא לנתוחה או דילמא זימנין דרפי ונפיל ואתי לאתויי ד"א ברה"ר תיקו

The School of Manasseh taught: If grooves are made between a goat's horns, it may be led out with a bit on the Sabbath.<span class="x" onmousemove="('comment',' Which is fastened to the grooves. But otherwise it is forbidden, because It can easily slip off the head, which is very narrow, and its owner may carry it in the street. ');">²</span>

תנן התם ולא ברצועה שבין קרניה אמר (ליה) ר' ירמיה בר אבא פליגי בה רב ושמואל חד אמר בין לנוי בין לשמר אסור וח"א לנוי אסור ולשמר מותר

R. Joseph asked: What if one fastened it through its beard:<span class="x" onmousemove="('comment',' Making a circle of the beard and inserting the bit through it. ');">³</span>

אמר רב יוסף תסתיים דשמואל הוא דאמר לנוי אסור לשמר מותר דאמר רב הונא בר חייא אמר שמואל הלכה כחנניא

since It is painful [to the goat] to tug at it,<span class="x" onmousemove="('comment',' On account of the beard. ');">⁴</span>

א"ל אביי אדרבה תסתיים דשמואל הוא דאמר בין לנוי בין לשמר אסור דאמר רב יהודה אמר שמואל מחליפין לפני רבי של זו בזו מהו אמר לפניו ר' ישמעאל בר' יוסי כך אמר אבא ד' בהמות יוצאות באפסר הסוס הפרד והגמל והחמור לאו למעוטי גמל בחטם סמי הא מקמי הא

it will not come to do so;<span class="x" onmousemove="('comment',' Hence we may assume that it is safe there, and is permitted. ');">⁵</span>

ומאי חזית דמסמית הא מקמי הא סמי הא מקמי הא (דאשכחן שמואל הוא דאמר לנוי אסור לשמר מותר דאתמר) רב חייא בר אשי אמר רב בין לנוי בין לשמר אסור ורב חייא בר אבין אמר שמואל לנוי אסור לשמר מותר

or perhaps it may chance to loosen and fall, and he will come to carry it four cubits in the street? The question stands over.

מיתיבי קשרה בעליה במוסרה כשרה ואי ס"ד משאוי הוא (במדבר יט, ב) אשר לא עלה עליה עול אמר רחמנא

We learnt elsewhere: Nor with the strap between its horns.<span class="x" onmousemove="('comment',' V. infra 54b. ');">⁶</span>

אמר אביי במוליכה מעיר לעיר רבא אמר שאני פרה דדמיה יקרין רבינא אמר במורד':

R. Jeremiah b. Abba said: Rab and Samuel differ therein: One maintains: Whether as an ornament or as a guard, it is forbidden; while the other rules: As an ornament it is forbidden; as a guard it is permitted. R. Joseph observed: It may be proved that it was Samuel who maintained: As an ornament it is forbidden; as a guard it is permitted. For R. Huna b. Hiyya said in Samuel's name: The <i>halachah</i> is as Hananiah.<span class="x" onmousemove="('comment',' Hence he holds that an extra guard is permitted, and this includes the strap between a cow's horns. ');">⁷</span>

הסוס בשיר וכו': מאי יוצאין ומאי נמשכין אמר רב הונא או יוצאין כרוכין או נמשכין ושמואל אמר יוצאין נמשכין ואין יוצאין כרוכין

Said Abaye to him, On the contrary, It may be proved that it was Samuel who maintained: Whether as an ornament or as a guard it is forbidden. For Rab Judah said in Samuel's name: They transposed them [in their questions] before Rabbi: What about one animal going forth with [the accoutrement] of the other? Said R. Ishmael b. R. Jose before him, Thus did my father rule: Four animals may go out with a bit: A horse, mule, camel and ass. What does it exclude?<span class="x" onmousemove="('comment',' v. supra 51b. ');">⁸</span>

במתניתא תנא יוצאין כרוכין לימשך אמר רב יוסף חזינא להו לעיגלי דבי רב הונא יוצאין באפסריהן כרוכין בשבת

Surely it excludes a camel [from being led out] with a nose-ring?<span class="x" onmousemove="('comment',' That being forbidden because it is an extra guard. Since Samuel quotes it with evident approval, it is his view too. ');">⁹</span>

כי אתא רב דימי אמר ר' חנינא מולאות של בית רבי יוצאות באפסריהן בשבת איבעיא להו כרוכין או נמשכין

Delete the latter on account of the former.<span class="x" onmousemove="('comment',' Because these two statements of Samuel are contradictory. ');">¹⁰</span>

ת"ש כי אתא רב שמואל בר יהודה א"ר חנינא מולאות של בית רבי יוצאות באפסריהן כרוכים בשבת

And what [reason] do you see to delete the latter on account of the former? Delete the former on account of the latter! — Because we find that it was Samuel who ruled: As an ornament it is forbidden; as a guard it is permitted. [For it was stated:]<span class="x" onmousemove="('comment',' Other edd. omit the bracketed passage, and substitute: What is our decision on the matter? — It was stated: ');">¹¹</span>

אמרוה רבנן קמיה דרב אסי הא דרב שמואל בר יהודה לא צריכא מדרב דימי נפקא דאי ס"ד דרב דימי נמשכין קאמר מדרב יהודה אמר שמואל נפקא

R. Hiyya b. Ashi said in Rab's name: Whether as an ornament or as a guard it is forbidden; while R. Hiyya b. Abin said in Samuel's name: As an ornament it is forbidden; as a guard it is permitted.

דאמר רב יהודה אמר שמואל מחליפין היו לפני רבי של זו בזו מהו אמר לפניו ר' ישמעאל בר' יוסי כך אמר אבא ארבע בהמות יוצאת באפסר הסוס והפרד והגמל והחמור

An objection is raised: If it [the red heifer] was tied up in a loft by a cord,<span class="x" onmousemove="('comment',' Or, the reins. ');">¹²</span>

אמר להו רב אסי איצטריך להו דאי מדרב יהודה נפקא הוה אמינא אמר לפניו ולא קיבלה מיניה קמ"ל דרב דימי

it is fit.<span class="x" onmousemove="('comment',' For its purpose; v. Num. XIX, 2 Seq. ');">¹³</span>

ואי דרב דימי הוה אמינא ה"מ נמשכין אבל כרוכין לא קמ"ל דרב שמואל בר (רב) יהודה:

Now if you say that it is a burden, surely Scripture saith, Upon which never came yoke?<span class="x" onmousemove="('comment',' Num. XIX, 2. A burden is a yoke. ');">¹⁴</span>

ומזין עליהן וטובלן במקומן: למימרא דבני קבולי טומאה נינהו והתנן טבעת אדם טמאה וטבעת בהמה וכלים ושאר כל הטבעו'

— Abaye answered: This is when it is led from one town to another.<span class="x" onmousemove="('comment',' The cord or reins are then required as an ordinary, not an additional, guard. ');">¹⁵</span> Raba said: The red heifer is different, because its value is high. Rabina said: This refers to an intractable [animal].<span class="x" onmousemove="('comment',' According to both answers, what would be an extra guard elsewhere is only an ordinary one here. ');">¹⁶</span> A HORSE WITH ITS CHAIN, etc. What is GO OUT and what is LED? — R. Huna said: [It means,] They may either go out [with the chain] wound round them,<span class="x" onmousemove="('comment',' Even that is permitted. ');">¹⁷</span> or led [by the chain]; while Samuel maintained: [It means,] They may go out led [by the chain], but they may not go out [with the chain] wound round them. In a Baraitha it was taught: They may go out [with the chain] wound round then, [ready] to be led.<span class="x" onmousemove="('comment',' I.e., either that it must be wound round it loosely, so that one can insert his hand between the animal's neck and the chain and grasp it; or that a portion of the cord must be left free, whereby the animal may be led. ');">¹⁸</span> R. Joseph said: I saw the calves of R. Huna's house go forth with their cords<span class="x" onmousemove="('comment',' Lit., 'bit'. ');">¹⁹</span> wound about them, on the Sabbath. When R. Dimi came,<span class="x" onmousemove="('comment',' V. p. 12, n. 9. ');">²⁰</span> he related in R. Hanina's name: The mules of Rabbi's house went forth with their reins on the Sabbath. The scholars propounded: 'Wound about them', or 'led'? — Come and hear: When R. Samuel b. Judah came, he related in R. Hanina's name: The mules of Rabbi's house went forth on the Sabbath with their reins wound about them. Said the Rabbis before R. Assi, This [dictum] of R. Samuel b. Judah is unnecessary, [because] it may be deduced from R. Dimi's [statement]. For should you think that R. Dimi meant 'led', it would follow from Rab Judah's [statement] in Samuel's name. For Rab Judah said in Samuel's name: They [the scholars] transposed them [in their questions] before Rabbi: What about one animal going forth with [the accoutrement] of the other? Said R. Ishmael son of R. Jose before him, Thus did my father rule: Four animals may go out with a bit: a horse, mule, camel, and ass!<span class="x" onmousemove="('comment',' V. supra 51b. ');">²¹</span> — Said R. Assi to them, This [R. Samuel b. Judah's statement] is necessary. For if it were derived from Rab Judah's [dictum], I could argue: He [R. Ishmael Son of R. Jose] stated it before him, but he did not accept it. Hence R. Dimi's statement informs us [that he did]. And if there were R. Dimi's [alone], I could argue: It means 'led', but not merely 'wound round'; hence R. Samuel b. Judah's [statement] informs us [otherwise]. AND, [WATER OF LUSTRATION] MAY BE SPRINKLED UPON THEM, AND THEY MAY BE IMMERSED IN THEIR PLACE. Are we to say that they can contract uncleanness? But we learnt: A man's ring is unclean,<span class="x" onmousemove="('comment',' I.e., it is liable to uncleanness. ');">²²</span> but the rings of animals and utensils and all other rings