MISHNAH: With what may an animal go out and with what may it not go out? A camel may go out with a bridle, and a female camel with a nose ring, and a Lybian donkey with a bridle, and a horse with a chain, and all that have a chain may go out with the chain and may be drawn with the chain which may be sprinkled upon and immersed in place. If the impurity is that of a corpse, the water with the ashes of the Red Cow may be sprinkled on the chain while it is on the horse. .
HALAKHAH: “With what may an animal go out and with what may it not go out,” etc. “Rebbi Ismael ben Rebbi Yose stated in his father’s name: Four kinds of animals are drawn by the bridle: the horse, and the mule, the camel, and the donkey.” Rebbi Ḥizqiah said, and its sign, so will be the plague of the horse , the mule , the camel , and the donkey . 14:15 . , Rav said, practice follows Rebbi Ismael ben Rebbi Yose.
8:4, Notes 62–71 . The text here is a copy even though it has a better transcription of the Greek since the last sentence refers tio Mishnah Kilaim 8:4 and makes no sense here. A very detailed study of the first six sentences here and in Kilaim was done by J. N. Epstein, מבוא לנוסח המשנה, Jerusalem 1964, pp. 97–99, where all variant readings of the names here, in Kilaim , and Gen . rabba ( ad 49:11 ) are collected and commented on. The vocalization of ליבדקס from the Kaufmann ms. of the Mishnah. “A Libyan donkey.” Some Tannaim state: “Not a lgdqs . is adj. Λιβυστικός, -ή, -όν, “Libyan”. ” He who says libdyqos because of “Libyans and Nubians in His train. 11:43 . ” He who says lgdqs , ἀμβάτης in Galilean speech, an m can easily be inserted or disappear, so that ἀμβάτης and ἀναβάτης are really one and the same. . What is ἀμβάτης? A donkey stallion.
Rebbi Jonah said, Rav Hoshaia asked: Do proselytes from Libya have to wait three generations 23:8–9 prescribes that an Egyptian proselyte and his direct offspring may not marry anyone born to Jewish parents. {The discussion is purely theoretical since one holds that the political upheavals already from the time of Sanherib did displace all peoples originally mentioned in the Pentateuch, Mishnah Yadayim 4:4 ; cf. Šulḥan ˋArukh Even Haʹezer 4:10.} ? Rebbi Jonah (Ben Ṣeruya) [from Bostra] [in brackets], incorrect here (in parentheses). said, from what we see that they call a green Egyptian bean Libyan in Arabic and Farsi; according to N. Brüll, the name is originally Coptic. but a dry one Egyptian, that means a proselyte from Libya has to wait three generations; it means that Libyan is identical with Egyptian. Rebbi Isaac bar Naḥman in the name of Rebbi Hoshaiah: Practice follows the student 8:4 and does not belong here. . The words of the Sages are that all kinds of mules are one it does not matter whether father or mother are horse or donkey; they all may be mated together. Babli Ḥulin 79a . .
Rebbi Samuel in the name of Rebbi Zeˋira: As one says in matters of prohibition “and so all other animals”, in matters of permission it is the same.
“And the horse with a chain.” But did we not state, all human decorations are impure but decorations of animals are pure? Explain it if they are made to lead them. But then does it not make a groove? But following Rebbi Simeon, as it was stated: “A person may not drag a bed, or a chair, or a footstool, or a fauteuil, because he makes a groove, but Rebbi Simeon permits.” Rebbi Ḥinena said, like the following as it was stated 8:12 (ed. Liebermann), Yom Ṭov 2:19 (as continuation of R. Simeon’s Tosephta); Eruvin Babli 101a , Yerushalmi Chapter 10, Note 119. The Tosephta need not necessarily be only R. Simeon’s teaching since the impression made by the fixed doors on the dirt floor is only a temporary effect. : “a hinged door, a hinged mat, hinged lattice gates - i , n. “lattice barrier, grating, grille”, cf. Avodah zarah Chapter 2 Note 219 . , one may open and lock on the Sabbath, and it is not necessary to say on a holiday.” It also was stated Chapter 10, Note 119 , Tosephta 8:11 (ed. Liebermann). : “If a mat was tied to and hanging from a pillar, one may open and lock on the Sabbath, and it is not necessary to say on a holiday.”
“Which may be sprinkled upon and immersed in place. If the impurity is that of a corpse, the water with the ashes of the Red Cow may be sprinkled on the chain while it is on the horse. .” There, we have stated. 15:16 ), an immersion is invalid if not the entire surface of the object or subject to be purified is wetted. : “She may not immerse herself wearing them unless she relaxes them.” And here he says so? Rebbi Mana said, here if they are loose, there if they are tight.
MISHNAH: A donkey may go out with its saddle cloth if it is tied to it. Rams may go out protected on their bellies; female sheep may go out with their tail bound high, or bound low, or wrapped, and goats tied. Rebbi Yose prohibits all these except wrapped female sheep. Rebbi Jehudah says goats may go out tied to dry but not for milk.
HALAKHAH: Mishnah. “A donkey may go out with its saddle cloth,” etc. Samuel said, if it was tied to it from before the Sabbath. Ḥanin from Gophtia said before Samuel, Rav Ḥiyya bar Ashi does not act like this. He told him, Rav uses kleisterin , as it was stated: rams go out with kleisterin (Chapter 5 No. 2) reads טרסקל which is a feeding basket bound to the animal’s head. Such a feeding basket is appropriate for cattle used for agricultural work; it is inappropriate for rams. Also since rams are not dangerous, except maybe for competing rams, there seems to be no reason why rams should be muzzled. The only explanation for a lock for rams would be a contraption which would prevent the ram to mount ewes except under control of the owner. This is accepted in Mishnah 2. . Rebbi Aḥa bar Papa objected before Rebbi Zeˋira: But was it not stated: a rope tied to a cow may be tied to the feeding trough, the feeding trough may be tied to a cow. One understands a cow’s may be tied to the feeding trough. May from the feeding trough be tied to a cow? Would he not use the animal’s sides on the Sabbath? Rebbi Abba said, explain it for knots which are not permanent. Rebbi Yose said, is there a difference for sides of an animal whether the knot is permanent or not permanent? Rebbi Shammai said, explain it following Rebbi Simeon ben Eleazar, as it was stated, Rebbi Simeon ben Eleazar said, it is permitted to use the sides of an animal on the Sabbath. There is no difference between sides of an animal and sides of a tree. Rebbi Mana said, I confirmed it if he connects rope to rope.
“Rams may go out protected on their bellies;” one puts bursinin leather near its heart which is shielding against wild animals.
“Female sheep may go out with their tail bound high,” some Tannaim state שְׁחוּזוֹת but some Tannaim state שׁוּזוֹת. He who says שׁוּזוֹת in finery, as you are saying dressed as prostitute with hidden thoughts 7:10 . שׁוּזוֹת is a form of שְׁחוּזוֹת, cf. Note 30 . . He who says שְׁחוּזוֹת as you are saying, “one does not sharpen the knife.” Wrapped, because of fine wool. Bound low, that no ram may mount her. Rebbi Abun in the name of Rebbi Ḥiyya: He called it tied-down land . 9:13 . Babli 54a . , land which produces no fruit.
“Rebbi Jehudah says goats may go out tied to dry but not for milk.” It was stated: Rebbi Jehudah ben Bathyra says, whether to dry or for milk is forbidden. Rebbi Jehudah ben Bathyra says it correctly; but what is the rabbi’s reasoning? Rebbi Yose ben Rebbi Abba in the name of Rav Jehudah; Rebbi Joḥanan bends it in the name of Rav: Practice follows him who said, whether to dry or for milk is forbidden, for who dissolves?
MISHNAH: With what may [an animal] not go out? The camel may not go out with its pad, nor bound on one foot, nor bound on two feet, and so all other animals. One may not tie camels one to the other and draw, but he may take the ropes into his hand and draw on condition that he not wrap up.
HALAKHAH: Mishnah: “With what may [an animal] not go out? The camel may not go out with its pad.” Like the curved padding with which one equalizes a hump back. עָקוּד at one front leg. רָגוּל at both hind legs.
“One may not tie camels one to the other and draw.” Rebbi Abba said, because of the suspicion, that they should not say this man goes out to do his job on the Sabbath. Assi said, it was necessary for kilaim . Rav Jehudah in the name of Samuel (said, from his hand it is forbidden but from the neck of the animal it is permitted, for if it is not for the animal) wound around the animal’s neck it is forbidden, hanging from the animal’s neck it is permitted. Rav Huna and Rav Jehudah, both in the name of Samuel. One said, from his hand is forbidden but from the animal’s neck it is permitted. The other one inverts. He who says from his hand is forbidden, because of a load on the Sabbath. But from the animal’s neck it is permitted, because for the animal it is not a load on the Sabbath. And he who says from his hand is permitted, because it is impossible, but from the animal’s neck it is forbidden, because he is responsible for the rest of his animal as for his own, as it is said, that your ox and your donkey rest ” 23:12 . “ like you ” 5:14 . .
It was stated: A hand-breadth from his hand to the animal’s neck is forbidden. Rebbi Zeˋira said, from his hand is forbidden and from his animal’s neck is forbidden! A hand-breadth from his hand to the animal’s neck is forbidden, what is it that is permitted? Rebbi Joḥanan ben Marius said, one who wants to do it right should lead it like a Saracen horse.
MISHNAH: A donkey may not go out with its saddle cloth if it is not bound to it, nor with a bell even if it is plugged, nor with a ladder on its neck, nor with a strip on its foot. Chicken may no go out with threads or strips on their feet. Rams may not go out with a carriage under their tails nor female sheep with yaḥnun , nor a calf with gimun , nor a cow with hedgehog hide, nor with a strip between her horns. Rebbi Eleazar ben Azariah’s cow went out with a strip between her horns against the will of the Sages.
HALAKHAH: Mishnah: “A donkey may not go out with its saddle cloth,” etc. It was stated, “but it may walk around with it in the courtyard.” Rebbi Samuel in the name of Rebbi Zeˋira: The same applies to the saddle. It was stated: “a donkey may go out with its saddle to get warm but one may not tie the load belt and not lower the strap under its tail.” Rebbi Jeremiah asked before Rebbi Zeˋira: From where these things? As we have stated 1:8 . This belongs to R. Zeˋira’s answer; what is forbidden and what permitted is a matter of tradition. : “The practices of Sabbath … are like mountains hanging on a hair,” and you are saying so? He could have objected, what is the difference between a ladder and a package of straw? A ladder is substantial, a package of straw is not substantial. Rebbi Ḥanina said, he could have objected, what is the difference between a package of straw and an expert amulet? As we have stated, “it is forbidden that an animal go out with an expert amulet.” Rebbi Eudaimon said, he could have objected, what is the difference between a package of straw and a wound dressing? There are Tannaim who state, they may not go out with a package of straw; there are Tannaim who state, they may go out. Rebbi Ḥiyya bar Ada said, this is a tannaitic difference. For him who said, they may go out with a package of straw; they may go out with a wound dressing. But for him who said, they may not go out with a package of straw; they may not go out with a wound dressing.
“Rams may not go out with a carriage under their tails.” Because it makes a groove.
“Nor female sheep with yaḥnun .” Rav Jehudah says, a woolen cap. Rebbi Yasa in the name of Rebbi Ḥama bar Ḥanina: It is a root named yaḥnūnâ. Rebbi Zeˋira asked before Rebbi Yose: Does this not imply that it is forbidden to let an animal go out with an expert amulet? He told him, yes, Babylonian, you understood it.
“Nor a calf with gimun .” Rav Huna said, a small yoke. Rav Ḥisda said, a wooden tablet. Abba bar Rav Huna said, a spit. Some Tannaim state gimun. Some Tannaim state gimul. He who said gimun, to bend his head like a reed 58:5 . . He who said gimul, she brought him up with her after she had weaned him 1:24 . . He who said gimun supports Rav Ḥisda. He who said gimul supports Abba bar Rav Huna and Rav Huna.
“Nor a cow with hedgehog hide,” because one puts hedgehog hide between her udder so she cannot nurse her young.
“Rebbi Eleazar ben Azariah’s cow went out with a strip between her horns against the will of the Sages.” 2:8 ( י ). While the origin probably is in Šabbat , the copy here is rather careless. When there is a difference between the texts, the one from Beṣah [in brackets] has to be preferred over the text here (in parentheses). Rebbi Abba: Both (and Rebbi) [Rav and] Samuel are saying, the words of the Sages are that even pulling her with them is forbidden. Rebbi Abba in the name of Samuel: If its horns were drilling it is permitted. Rebbi Yose said, I pointed out the difficulty before Rebbi Abba and he said, we only stated: “the female camel with a nose ring.” Rebbi Zeˋira in the name of Samuel: A badly behaved ox goes out with his bridle; our teachers in the Diaspora do this. Rebbi Illa, Rav Jehudah in the name of [Rebbi] Simeon ben [Rebbi] Ḥiyya: A dog goes out with his muzzle. If to (expect) [punish] him it is forbidden, if so he should not eat his bridle it is permitted.
Ganiva said, he was continuing teaching as ruling. [Rebbi Jonah from Bostra asked, if he was continuing teaching as ruling,] is that what we were stating: “against the will of the Sages”? Rebbi Jehudah bar Pazi (Rav) [following Bar] Delaya has to be accepted. stated, they told him, either remove yourself from between us or remove the strip from between its horns. Rebbi Yose ben Rebbi Abun said, he was shielding himself against them. Rebbi Ḥananiah said, it went out once and his teeth became black from the fasts [and mortification]. Rebbi Idi from (his staff) [Ḥotra] said, it was his wife. And from where that his wife is called “calf”? “ Had you not ploughed with my calf you would not have solved my riddle. . 14:18 . ” There, they are saying, it was his neighbor. Is anybody punished for his neighbor’s behavior? Rebbi Qiris from (Didyma) [Irma]: To teach you that if anybody has the possibility to protest and he does not protest, the damage is attached to him.