Shabbat 54b (נד:) — the Talmud in English

And we further raise an objection:

But wasn’t it taught:

it is permitted to lead the camel by a rope,

provided that he raises

the end of the rope

one handbreadth above the ground?

This implies that he may allow as much of the rope as he wishes to extend from beneath his hand, even more than two handbreadths, provided that it is one handbreadth above the ground. And this is difficult for Shmuel.

And we answer:

When that

beraita stated that it is permitted even when more than one handbreadth of the rope extends from his hand, it was referring

to the intermediate rope

between

the intermediate [the rope between him and the animal]. They did not prohibit a case in which the section of rope between his hand and the camel is very long, provided that it is one handbreadth above the ground. For if it is less than one handbreadth, it is not apparent that the animal is being led by it, and he appears like a person carrying a rope in his hand. But Shmuel was speaking about the section of rope that extends outward from beneath his hand, away from the animal; and if it extends more than one handbreadth, it appears that the person is carrying the rope.

him and the animal. They did not prohibit the part of the rope between his hand and the camel even when it is very long, provided that it is a handbreadth above the ground. For if it is less than a handbreadth, it is not recognizable that the animal is being led by it, and he appears like a person carrying a rope in his hand. But Shmuel was speaking of the rope that extends outward from beneath his hand, not toward the animal; and if it extends more than a handbreadth, it appears that the person is carrying the rope.

Mishna:

A donkey may not go out with a saddlecloth when it is not tied to it.

And it was explained above that this means that it was not tied to it before Shabbat. Since he did not indicate on the previous day that he needed it, it is not considered the animal’s garment.

And

likewise,

the donkey may not

go out

with a bell,

[a bell,]

even though it is stopped up

so that the clapper inside it makes no sound. And the Gemara explains this matter.

Nor

may it go out

with the ladder around its neck, nor with the strap around its foot.

And the Gemara explains what these are.

And chickens may not go out with strings, nor with a strap around their feet.

And rams may not go out with a small wagon beneath their tails.

The tip of a ram’s tail is broad like a cushion and contains no bone, only fat. This is the alya. Since it is thick and heavy, it becomes scratched when dragged along the ground. Therefore, a small cart is made for it, which rolls along with it when the ram walks, and its tail is tied onto it.

And the reason that all these items are prohibited is that they might fall, and the owners might come to carry them in the public domain.

And ewes may not go out with hanunot.

The Gemara explains this.

And a calf may not go out with a gimon

[a small yoke placed around its neck to teach it to lower its head when it grows].

Nor

may

a cow go out with the skin of the kufer

[a type of creeping creature whose hairs are sharp like needles. Its skin is tied around the cow’s udders so that creeping creatures will not suckle from her],

nor with a strap between its horns,

because it is a burden for it. And the Gemara explains this.

Rabbi Elazar ben Azarya’s cow would go out with a strap between its horns,

and this was

not in accordance with the will of the Sages!

Gemara:

We learned in the Mishna: A donkey may not go out with a saddlecloth when it is not tied to it.

And we raise a question concerning this:

What is the reason?

And we answer: The reason is

as we said

above: he must indicate before Shabbat that it is the donkey’s garment.

We learned in the Mishna:

Nor with a bell, even though it is stopped up.

And we explain: The reason for the prohibition is

because it appears

as though he is going

with it

to

sell it at

the ḥinga

[the marketplace], and he hangs the bell on it to beautify it, so that purchasers will jump at the opportunity to buy it.

We learned in the Mishna:

Nor with the ladder around its neck.

Rav Huna said:

This is referring to

a cheek ladder,

which is tied to it beside its cheek.

And for what purpose do they make it

for the donkey, this ladder? —

For a case in which it has

a

wound.

Because of the ladder tied to it, it cannot turn its neck, and

it will not return and rub

[scratch]

it

with its teeth, the wound.

We learned in the Mishna:

Nor with a strap around its foot.

And we explain: This is a strap

that they make for it

for the donkey

for gizara,

in the case of an animal whose steps are short and which strikes one foot against the other; rings are tied above its hooves.

We learned in the Mishna:

And chickens may not go out with strings!

And we explain: These are strings

that they make for them

for the chickens for

identification, so that they will not be exchanged

with another person’s chickens.

We learned in the Mishna:

Nor with a strap

around their feet.

And we explain: This is a short strap

that they make for it

for the chicken, with which its two feet are tied so that it cannot raise them,

so that it will not break vessels

[so that it will not break vessels] with its feet.

We learned in the Mishna:

And rams may not go out with a cart

beneath their tails.

And we explain: This is a cart that is tied to them

so that their

[tails]

will not be struck

against rocks.

We learned in the Mishna:

And ewes may not go out with hanunot.

Rav Aḥa bar Ulla sat before Rav Ḥisda,

and he sat and said

that this means: From the time that one shears it

[the ewe],

one conceals cotton

[or anything soft]

in oil and places it on its forehead

[brow],

so that it will not become chilled.

And these are the “ewe hanunot” that we learned in the Mishna: they may not go out with the cotton on their foreheads.

Rav Ḥisda said to him: If so, you have made

this ewe’s practice one of distinction,

like

the distinction of

Mar Ukva

[who was wealthy and head of the court]. Is this in fact the way in which it expresses its distinction?

Rather, Rav Pappa bar Shmuel sat before Rav Ḥisda, and he sat and said: When it kneels to give birth, they conceal two pieces of cotton in oil and place them on it, one on its forehead and one on its womb, so that it will become warm.

And these are “ewe hanunot.”

Rav Naḥman said to him: If so, you have made it

important,

like

the importance of

Yalta

[Rav Naḥman’s wife]. Is this in fact the way in which it expresses its distinction?

Rather, Rav Huna said: There is a tree in the coastal cities called “ḥanun,” and they bring

from it

a splinter and place it in its nostril, so that it will sneeze and the worms

[the worms] that it has on

its head

will fall out. And this is the meaning of the Mishna’s “ewe hanunot: they may not go out with this splinter.

And we object:

If so,

with

rams as well, the Mishna should have stated “hanunim.” Why did it specifically mention female ewes?

And we answer: Rams do not need this.

Since male rams butt one another

[each other],

the worms fall automatically

from

their heads.

Shimon Nazira said: “Hanunot” means that a

splinter called

a qisma de-ritma

[a splinter of broom tree] is placed in their nostrils.

And we object:

Granted, according

to

Rav Huna,

the Mishna is understandable, and

this is why it states “hanunot”

—on account of the “ḥanun” tree splinter.

But according to

the other explanations given by

the Sages,

whether referring to the cotton or to the broom-tree splinter,

what does “hanunot” mean?

What is the significance of this expression, and where is the cotton or splinter hinted at in it?

And we answer: It is because

we do this thing

for them,

this matter,

because

we have compassion on them.

And hanunot is an expression of compassion.

We learned in the Mishna:

And a calf may not go out with a gimon.

And we raise a question concerning this:

What is meant by “a calf with a gimon”?

”?

Rav Huna said: A small yoke.

It is placed around the calf’s neck so that it will become accustomed to lowering its head when it grows.

Rav Elazar said: From where is it inferred that this term “gimon” is an expression of bending? —

—

As

it

is written: “To bow his head like a bulrush.”

An agmon is a type of bent hook used to catch fish. [Rashi there. And Metzudat David explained that it is a species of rush, which is soft and bent].

We learned in the Mishna:

Nor may a cow go out with the skin of the kufer.

And we explain:

They make for it

the cow a pouch of skin around its udders,

so that leeches will not be able to suck from it

[so that leeches will not suckle from it].

We learned in the Mishna:

Nor with a strap between its horns.

And we explain: There are two types of straps used for a cow: one is made solely for adornment, and the other is made to guard it so that it will not flee.

Rav and Shmuel disputed this above [52a].

If according to Rav, both

a strap

for adornment

and

both

a strap made

for protection are prohibited,

the Mishna prohibits them. This is because a cow does not require protection, and he holds that excessive protection is a burden. Even a strap for adornment is considered a burden, because this is not the usual practice of an animal.

And if according to Shmuel, the “strap” in the Mishna refers

only

to adornment.

It is specifically with such a strap that it is

prohibited.

But a strap made

for protection is permitted

for it to go out with, because he holds that excessive protection is not considered a burden.

We learned in the Mishna:

Rabbi Elazar ben Azarya’s cow

and so on:

And we wonder:

And

was

one cow

alone

belonging

to Rabbi Elazar ben Azarya!?

But Rav said—and some say that Rabbi Yehuda said in the name of Rav: Twelve thousand

calves Rabbi Elazar ben Azarya would tithe from his herd every year,

for the animal tithe.

And we answer:

The tanna taught: This cow was not his

—

rather, it belonged to his neighbor

it was.

And because he did not protest against her

when she went out on Shabbat into the public domain with a strap between her horns, she was

called by his name.

Rav, Rabbi Ḥanina, Rabbi Yoḥanan, and Rav Ḥaviva taught

the statement that follows—

And

throughout

[everywhere]

the Order of Moed

where a tradition is stated in the name

of this entire group

[all four of them together],

there are substitutions

[some replace one of them], and they do not count

Rabbi Yoḥanan, but insert

in his place

Rabbi Yonatan.

And so they said:

Anyone who is able to protest against the members of his household

for a sin in their possession,

but does not protest

against them,

is held accountable for

the sin of

the members of his household.

And anyone who is able to protest against

the people of his city,

but did not protest against them,

is held accountable for

the sin of

the people of his city.

And anyone who is able to protest against

the entire world,

such as a king or a leader whom everyone fears and obeys, but he did not protest,

is held accountable for

the sin of

the entire world.

Rav Pappa said: And these members of the house of the Exilarch are held accountable for the entire world.

For since authority is in their hands, they are able to protest against everyone.

This is like that which Rabbi Hanina said: What is the meaning of that which is written: “The Lord

will enter into judgment with the elders of His people and its princes”!

And “elders”—this refers to the Sanhedrin.