Shabbat 105

<big><strong>גמ׳</strong></big> אמר שמואל והוא שקשורה לו מע"ש אמר רב נחמן מתני' נמי דיקא דקתני אין החמור יוצא במרדעת בזמן שאינה קשורה לו

<b><i>GEMARA</i></b>Samuel said: Providing it was tied thereto since the eve of the Sabbath. R. Nahman observed, Our Mishnah too proves it, as it states: An ass may not go out with its cushion if it is not tied thereto.<span class="x" onmousemove="('comment',' V. infra 54b. ');">¹</span> How is this meant? Shall we say that it is not tied thereto at all, — then it is obvious, lest it fall off and he come to carry it? Hence It must mean that it was not tied to it since the eve of the Sabbath, whence it follows that the first clause<span class="x" onmousemove="('comment',' Sc. the present Mishnah. ');">²</span>

היכי דמי אילימא שאינה קשורה לו כלל פשיטא דילמא נפלה ליה ואתי לאתויי אלא לאו שאינה קשורה מע"ש מכלל דרישא שקשורה לו מע"ש ש"מ

means that it was tied thereto since the eve of the Sabbath. This proves it. It was taught likewise: An ass may go out with its cushion when it was tied thereto on the eve of the Sabbath, but not with its saddle, even if tied thereto on the eve of the Sabbath. R. Simeon b. Gamaliel said: With its saddle too, if it was tied to it since the eve of the Sabbath,<span class="x" onmousemove="('comment',' The saddle too affords some warmth. ');">³</span>

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. ');">⁴</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 ');">⁵</span>

בעא מיניה רב אסי בר נתן מר' חייא בר רב אשי מהו ליתן מרדעת על גבי חמור בשבת אמר ליה מותר א"ל וכי מה בין זה לאוכף אישתיק

R. Assi b. Nathan asked R. Hiyya b. R. Ashi: May the cushion be placed on an ass on the Sabbath?<span class="x" onmousemove="('comment',' Not to be led out with it, but to warm it. ');">⁶</span> It is permitted, replied he. Said he to him, Yet wherein does this differ from a saddle? He remained silent. Thereupon he refuted him:<span class="x" onmousemove="('comment',' Thinking that his silence meant that no answer was necessary, the difference being too obvious. ');">⁷</span>

איתיביה אוכף שעל גבי חמור לא יטלטלנה בידו אלא מוליכה ומביאה בחצר והוא נופל מאיליו השתא ליטול אמרת לא להניח מיבעיא

One must not move by hand the saddle upon an ass, but must lead it [the ass] up and down in the courtyard until it [the saddle] falls off of its own accord. Seeing that you say that it must not [even] be moved, can there be a question about placing it [on the ass]?<span class="x" onmousemove="('comment',' Surely not! ');">⁸</span> — Said R. Zera to him, Leave him alone: he agrees with his teacher. For R. Hiyya b. Ashi said in Rab's name: A fodder-bag may be hung around [the neck of] an animal on the Sabbath, and how much more so [may] a cushion [be placed on its back): for if it is permitted there for [the animal's] pleasures how much more so here, that it is [to save the animal] suffering!<span class="x" onmousemove="('comment',' Suffering from cold. ');">⁹</span>

אמר ליה ר' זירא שבקיה כרביה סבירא ליה דאמר רב חייא בר אשי אמר רב תולין טרסקל לבהמה בשבת וקל וחומר למרדעת ומה התם דמשום תענוג שרי הכא דמשום צער לא כל שכן

Samuel said: A cushion is permitted, a fodder-bag is forbidden.<span class="x" onmousemove="('comment',' The animal of course must be fed, but the fodder can be placed on the ground, and it is a mere luxury to hang the nose-bag around its neck. ');">¹⁰</span> R. Hiyya b. Joseph went and related Rab's ruling before Samuel. Said he: If Abba<span class="x" onmousemove="('comment',' An affectionate and reverential name for Rab — 'father'. Others maintain that his name was Abba Arika, while Rab was a title — the teacher par excellence — the equivalent of Rabbi as the title of R. Judah ha-nasi. ');">¹¹</span>

שמואל אמר מרדעת מותר טרסקל אסור אזל ר' חייא בר יוסף אמרה לשמעתא דרב קמיה דשמואל א"ל אי הכי אמר אבא לא ידע במילי דשבתא ולא כלום

said thus, he knows nothing at all in matters pertaining to the Sabbath. When R. Zera went up [to Palestine], he found R. Benjamin b. Jephet sitting and saying in R. Johanan's name: A cushion may be placed on an ass on the Sabbath. Said he to him, 'Well spoken! and thus did Arioch teach it in Babylon too.' Now, who is Arioch? Samuel!<span class="x" onmousemove="('comment',' V. Kid., Sonc. ed., p. 189 n. 11. ');">¹²</span>

כי סליק ר' זירא אשכחיה לר' בנימין בר יפת דיתיב וקאמר ליה משמיה דר' יוחנן נותנין מרדעת על גבי חמור בשבת א"ל יישר וכן תרגמה אריוך בבבל

But Rab too ruled thus? — Rather he had heard him conclude: Yet a fodder-bag may not be hung [around the animal's neck] on the Sabbath. Thereupon he exclaimed, 'Well spoken! And thus did Arioch teach it in Babylon.'<span class="x" onmousemove="('comment',' Whereas Rab forbade it. ');">¹³</span> At all events, it is generally agreed that a cushion is permitted: wherein does it differ from a saddle? — There it is different, as it may possibly fall off of its own accord.<span class="x" onmousemove="('comment',' And the owner may carry it in the street; supra. ');">¹⁴</span>

אריוך מנו שמואל והא רב נמי אמרה אלא שמעיה דהוה מסיים ביה ואין תולין טרסקל בשבת א"ל יישר וכן תרגמה אריוך בבבל

R. Papa said: The former<span class="x" onmousemove="('comment',' Sc. the cushion. ');">¹⁵</span> is to warm it [the ass]; the latter<span class="x" onmousemove="('comment',' Sc. the removing of the saddle. ');">¹⁶</span>

דכולי עלמא מיהת מרדעת מותר מאי שנא מאוכף שאני התם דאפשר דנפיל ממילא

is in order to cool it.<span class="x" onmousemove="('comment',' When it becomes overheated through its burden. But in any case an ass cools very rapidly. ');">¹⁷</span> Where it needs warming it suffers; but where it needs cooling it does not. And thus people say: An ass feels cold even in the summer solstice.<span class="x" onmousemove="('comment',' Tammuz is the fourth month of the Jewish year, generally corresponding to mid June-July. ');">¹⁸</span>

רב פפא אמר כאן לחממה כאן לצננה לחממה אית לה צערא לצננה לית לה צערא והיינו דאמרי אינשי חמרא אפי' בתקופת תמוז קרירא לה

An objection is raised: A horse must not be led out with a fox's tail,<span class="x" onmousemove="('comment',' Rashi: it was suspended between its eyes to ward off the evil eye; cf. Sanh., Sonc. ed., _ p. 623, n. 2. Animals too were regarded as subject thereto. ');">¹⁹</span> nor with a crimson strap between its eyes.<span class="x" onmousemove="('comment',' Suspended as an ornament. ');">²⁰</span>

מיתיבי לא יצא הסוס בזנב שועל ולא בזהרורית שבין עיניו לא יצא הזב בכיס שלו ולא עזים בכיס שבדדיהן ולא פרה בחסום שבפיה ולא סייחים בטרסקלין שבפיהם לרה"ר ולא בהמה בסנדל שברגליה ולא בקמיע אע"פ שהוא מומחה וזו חומר בבהמה מבאדם

A <i>zab</i> must not go out with his pouch,<span class="x" onmousemove="('comment',' V. Supra 11b. ');">²¹</span> nor goats with the pouch attached to their udders,<span class="x" onmousemove="('comment',' Either to catch the milk that may ooze out, or to protect the udders from thorns, etc. ');">²²</span>

אבל יוצא הוא באגד שעל גבי המכה ובקשישין שעל גבי השבר ובשיליא המדולדלת בה . ופוקקין לה זוג בצוארה ומטיילת עמו בחצר

nor a cow with a muzzle on its mouth,<span class="x" onmousemove="('comment',' It was muzzled until it came to its own fields, so that it should not browse in other peoples' land. ');">²³</span> nor may foals [be led out] into the streets with fodder-bags around their mouths; nor an animal with shoes on its feet, nor with an amulet, though it is proven;<span class="x" onmousemove="('comment',' I.e., three animals had been healed thereby. Generally speaking, Judaism is opposed to superstitious practices (v. Sanh. 65b, 66a; M. Joseph, Judaism as Creed and Life, pp. 79-81; 384); nevertheless, the Rabbis were children of their time and recognized the efficacy of such practices and took steps to regulate them. ');">²⁴</span>

קתני מיהת ולא סייחין בטרסקלים שבפיהם לרה"ר לרה"ר הוא דלא הא בחצר שפיר דמי מאי לאו בגדולים ומשום תענוג

and this is a greater stringency in the case of an animal than in that of a human being.<span class="x" onmousemove="('comment',' This is now assumed to refer to an amulet; a human being may wear a proven amulet; infra 61a. ');">²⁵</span> But he may go out with a bandage on a wound or with splints on a fracture; and [an animal may be led out] with the after-birth hanging down;<span class="x" onmousemove="('comment',' Not having been removed yet. ');">²⁶</span>

לא בקטנים ומשום צער דיקא נמי דקתני

and the bell at the neck must be stopped up,<span class="x" onmousemove="('comment',' With cotton, wool, etc., to prevent if from ringing, which is forbidden on the Sabbath. ');">²⁷</span> and it may then amble about with it in the courtyard.<span class="x" onmousemove="('comment',' But not in the street, v. infra 54b. ');">²⁸</span> 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?<span class="x" onmousemove="('comment',' Though they can stretch their necks and eat from the ground. This contradicts Samuel. ');">²⁹</span> — No: it refers to small ones, the purpose being [to obviate] suffering.<span class="x" onmousemove="('comment',' It is difficult for very young foals to eat from the ground. ');">³⁰</span> This may be proved too, because it is taught