Shabbat 107

שית זונה ונצורת לב:

exposed<span class="x" onmousemove="('comment',' Heb. Shith zonah, which is regarded as connected with SHEHUZOTH. E.V.: With the attire of a harlot. ');">¹</span>

הרחלים יוצאות כבולות: מאי כבולות שמכבלין אליה שלהן למטה כדי שלא יעלו עליהן הזכרים מאי משמע דהאי כבול לישנא דלא עביד פירי הוא דכתיב (מלכים א ט, יג) מה הערים [האלה] אשר נתת לי אחי ויקרא (להן) ארץ כבול עד היום הזה

and wily of heart.<span class="x" onmousemove="('comment',' Prov. VII, 10. ');">²</span>

מאי ארץ כבול א"ר הונא שהיו בה בני אדם שמכובלין בכסף ובזהב אמר ליה רבא אי הכי היינו דכתיב ((מלכים א ט, יב) כי לא) ישרו בעיניו מפני שמכובלין בכסף ובזהב לא ישרו בעיניו אמר ליה אין כיון דעתירי ומפנקי לא עבדי עבידתא

EWES MAY GO OUT TIED [KEBULOTH]. What is KEBULOTH? — With their tails tied downwards, to restrain the males from copulating with them. How is it implied that kabul<span class="x" onmousemove="('comment',' Sing. masc. of kebuloth. ');">³</span>

רב נחמן בר יצחק אמר ארץ חומטון היתה ואמאי קרי לה כבול דמשתרגא בה כרעא עד כבלא ואמרי אינשי ארעא מכבלא דלא עבד פירי:

denotes non-productively? — Because it is written, What cities are these which thou hast given me, my brother? And he called them the land of Cabul, unto this day.<span class="x" onmousemove="('comment',' I Kings IX, 13. ');">⁴</span>

כבונות: מאי כבונות שמכבנין אותו למילת כדתנן שאת כצמר לבן מאי צמר לבן אמר רב ביבי בר אביי כצמר נקי בן יומו שמכבנין אותו למילת:

What is 'the land of Cabul'? — Said R. Huna: It contained inhabitants who were smothered [mekubbolin] with silver and gold. Said Raba to him, If so, is that why it is written, and they pleased him not?<span class="x" onmousemove="('comment',' Ibid. 12. ');">⁵</span>

והעזים יוצאות צרורות: איתמר רב אמר הלכה כר' יהודה ושמואל אמר הלכה כר' יוסי

because they were smothered with silver and gold they pleased him not! — Even so, he replied; being wealthy and soft-living, they would do no work. R. Nahman b. Isaac said, It was a sandy region.<span class="x" onmousemove="('comment',' Jast.: the land of Humton, a district of northern Palestine. ');">⁶</span>

ואיכא דמתני להא שמעתא באפי נפשיה רב אמר ליבש מותר ולא לחלב ושמואל אמר אחד זה ואחד זה אסור

and why was it called Cabul? Because the leg sinks into it up to the ankle, and people designate it an ankle-bound land which produces no fruit.

ואיכא דמתני לה אהא עזים יוצאות צרורות ליבש אבל לא לחלב משום ר' יהודה בן בתירא אמרו כך הלכה אבל מי מפיס איזו ליבש ואיזו לחלב ומתוך שאין מכירים אחד זה ואחד זה אסור אמר שמואל ואמרי לה אמר רב יהודה אמר שמואל הלכה כר' יהודה בן בתירא כי אתא רבין אמר ר"י הלכה כת"ק:

[AND COVERED] KEBUNOTH. What is KEBUNOTH? — It means that they [the sheep] are covered for the sake of the fine wool.<span class="x" onmousemove="('comment',' That the wool should be of a fine, silky texture. ');">⁷</span>

<big><strong>מתני׳</strong></big> ובמה אינה יוצאה לא יצא גמל במטולטלת לא עקוד ולא רגול וכן שאר כל הבהמות

As we learnt: [The hue of] a rising is like white wool.<span class="x" onmousemove="('comment',' The reference is to Lev. XIII, 2. ');">⁸</span>

לא יקשור גמלים זה בזה וימשוך אבל מכניס חבלים לתוך ידו וימשוך ובלבד שלא יכרוך:

What is white wool? — Said R. Bibi b. Abaye: Like pure wool [from a sheep] which is covered from birth<span class="x" onmousemove="('comment',' Lit., 'its first day'. ');">⁹</span>

<big><strong>גמ׳</strong></big> תנא לא יצא הגמל במטולטלת הקשורה לו בזנבו אבל יוצא הוא במטולטלת הקשורה בזנבו ובחוטרתו אמר רבה בר רב הונא יוצא הגמל במטולטלת הקשורה לה בשילייתה:

in order to produce fine wool.

לא עקוד ולא רגול: א"ר יהודה עקוד עקידת יד ורגל כיצחק בן אברהם רגול שלא יכוף ידו על גבי זרועו ויקשור

AND GOATS MAY BE LED OUT [WITH THEIR UDDERS] TIED UP. It was stated: Rab said: The <i>halachah</i> is as R. Judah; while Samuel said: The <i>halachah</i> is as R. Jose. Others learn this controversy independently. Rab said: If it is in order to go dry, it is permitted. but if it is for milking it is forbidden; while Samuel said: Both are forbidden. Others learn it in reference to the following: Goats may go out [with their udders] tied up in order to go dry, but not for milking. On the authority of R. Judah b. Bathyra it was said: That is the <i>halachah</i>; but who can vouch<span class="x" onmousemove="('comment',' Lit., 'cast lots'. ');">¹⁰</span>

מיתיבי עקוד שתי ידים ושתי רגלים רגול שלא יכוף ידו על גבי זרועו ויקשור הוא דאמר כי האי תנא דתניא עקוד עקידת יד ורגל או שתי ידים ושתי רגלים רגול שלא יכוף ידו ע"ג זרועו ויקשור

which is for going dry and which is for milking? And since we cannot distinguish [between them], both are forbidden. Said Samuel, — others say. Rab Judah said in Samuel's name: The <i>halachah</i> is as R. Judah b. Bathyra. When Rabin came,<span class="x" onmousemove="('comment',' V. p. 12, n. 9 ');">¹¹</span>

ואכתי לא דמי בשלמא רישא וסיפא ניחא מציעתא קשיא

he said in the name of R. Johanan: The <i>halachah</i> is as the first Tanna.<span class="x" onmousemove="('comment',' In our Mishnah that both are permitted. ');">¹²</span>

אלא הוא דאמר כי האי תנא עקוד עקידת יד ורגל כיצחק בן אברהם רגול שלא יכוף ידו על גבי זרועו ויקשור:

<b><i>MISHNAH</i></b>. AND WHEREWITH MAY IT NOT GO OUT? A CAMEL MAY NOT GO OUT WITH A PAD [TIED TO ITS TAIL] OR 'AKUD OR RAGUL;<span class="x" onmousemove="('comment',' This is explained in the Gemara. ');">¹³</span>

ולא יקשור גמלים: מאי טעמא אמר רב אשי משום דמיחזי כמאן דאזיל לחינגא:

AND SIMILARLY OTHER ANIMALS. ONE MUST NOT TIE CAMELS TOGETHER AND PULL [ONE OF THEM]. BUT HE MAY TAKE<span class="x" onmousemove="('comment',' Lit., 'insert'. ');">¹⁴</span>

אבל מכניס: אמר רב אשי לא שנו אלא לענין כלאים כלאים דמאי אילימא כלאים דאדם והתנן אדם מותר עם כולם לחרוש ולמשוך

THE CORDS IN HIS HAND AND PULL [THEM]. PROVIDING HE DOES NOT TWINE THEM TOGETHER.

אלא כלאים דחבלים והתניא התוכף תכיפה אחת אינה חיבור

<b><i>GEMARA</i></b>. It was taught: A camel must not go out with a pad tied to its tail, but it may go out with a pad tied to its tail and its hump.<span class="x" onmousemove="('comment',' In the first case it can slide off (v. supra 53a top). but not in the second. ');">¹⁵</span>

לעולם כלאים דחבלים והכי קאמר ובלבד שלא יכרוך ויקשור

Rabbah son of R. Huna said: A camel may be led out with a pad tied to its after-birth.<span class="x" onmousemove="('comment',' The camel refrains from pulling at it, because it is painful; hence it will not fall off. ');">¹⁶</span>

אמר שמואל ובלבד שלא יצא [חבל] מתחת ידו טפח והא תנא דבי שמואל טפחיים

OR 'AKUD OR RAGUL. Rab Judah said: 'AKUD means the tying of hand and foot<span class="x" onmousemove="('comment',' In the case of an animal, the forefoot and the hindfoot. ');">¹⁷</span>

אמר אביי השתא דאמר שמואל טפח ותנא דבי שמואל טפחיים שמואל הלכה למעשה אתא לאשמעינן

together, like Isaac the son of Abraham; RAGUL means that the forefoot must not be bent back on to the shoulder and tied. An objection is raised: 'Akud refers to the two forefeet or the two hindfeet [tied together]; ragul means that the forefoot must not be bent back on to the shoulder and tied? — He interprets as the following Tanna. For it was taught: 'Akud means the tying together of the forefoot and the hindfoot, or of the two forefeet or the two hindfeet; ragul means that the forefoot must not be bent back on to the shoulder and tied. Yet it is still not the same: as for the first and the last clauses, it is well; but the middle one is difficult?<span class="x" onmousemove="('comment',' For this Tanna includes the tying together of the two forefeet or the two hindfeet in the term 'akud, whereas according to Rab Judah, who> gives the analogy of Isaac, only the tying of the forefoot to the hindfoot is thus designated. ');">¹⁸</span> — Rather [he maintains] as the following Tanna. For it was taught: 'Akud means the tying of hand and foot, like Isaac the son of Abraham; ragul means that the forefoot must not be bent back on to the shoulder and tied. ONE MUST NOT TIE CAMELS TOGETHER. What is the reason? — Said R. Ashi: Because it looks as if he is going to the fair. BUT HE MAY TAKE [etc.]. R. Ashi said: This was taught only in respect to Kil'ayim.<span class="x" onmousemove="('comment',' V. Glos. The prohibition of twining them together cannot refer to the Sabbath. ');">¹⁹</span> Kil'ayim of what? Shall we say, kil'ayim of man?<span class="x" onmousemove="('comment',' When he winds the cords round his hand, he may pull at something simultaneously with the camels; thus they act in unison, and this may be regarded as two different species working together, which is forbidden, v. Deut. XXII, 10. On this supposition the Mishnah must be translated: providing he does not wind them (round his hand). ');">²⁰</span> Surely we learnt: A man is permitted to plough and pull with all of them.<span class="x" onmousemove="('comment',' Sc. various animals, and this does not constitute kil'ayim. ');">²¹</span> But if it means kil'ayim of the cords,<span class="x" onmousemove="('comment',' In case some are of wool, while others are of flax; when twined together they become kil'ayim, and as he holds them, they warm his hands, which is the equivalent of 'wearing' (v. Deut. XII, 11). ');">²²</span> — surely we learnt: If one fastens [two pieces together] with one fastening,<span class="x" onmousemove="('comment',' I.e., if he joins two pieces of cloth, one of wool and the other of linen, with a single stitch or knot. ');">²³</span> it is not a connection?<span class="x" onmousemove="('comment',' Hence when he twines the cords together they are not kil'ayim. ');">²⁴</span> — After all, it means kil'ayim of the cords, but this is its teaching: providing that he does not twine and knot [them together].<span class="x" onmousemove="('comment',' This is a double fastening, which renders the combination kil'ayim. ');">²⁵</span> Samuel said: Providing that a handbreadth of a cord does not hang out of his hand.<span class="x" onmousemove="('comment',' For then it looks like a separate cord which he is carrying. ');">²⁶</span> But the School of R. Ishmael taught, Two handbreadths? — Said Abaye, Now that Samuel said one handbreadth, while the School of R. Ishmael taught two handbreadths, Samuel comes to inform us the <i>halachah</i> in actual practice.<span class="x" onmousemove="('comment',' I.e., to be on the safe side we rule one handbreadth, yet no prohibition is violated for less than two. ');">²⁷</span>