## Shabbat Daf 51b

###### Shabbat 51b:1
[Shabbat 51b:1](https://torahapp.org/share/book/Shabbat/r/51b:1)

אֵינוֹ נוֹטֵל וּמַחֲזִיר.

**William Davidson Edition - English:**
**he may not remove** the pot **and** then **return** it to its place.


###### Shabbat 51b:2
[Shabbat 51b:2](https://torahapp.org/share/book/Shabbat/r/51b:2)

רַבִּי יְהוּדָה אוֹמֵר: נְעוֹרֶת שֶׁל פִּשְׁתָּן דַּקָּה הֲרֵי הִיא כְּזֶבֶל.

**William Davidson Edition - English:**
**Rabbi Yehuda says: The chaff of fine flax is like manure.** Therefore, one may not insulate food in it even on Shabbat eve.


###### Shabbat 51b:3
[Shabbat 51b:3](https://torahapp.org/share/book/Shabbat/r/51b:3)

מַנִּיחִין מֵיחַם עַל גַּבֵּי מֵיחַם וּקְדֵרָה עַל גַּבֵּי קְדֵרָה, אֲבָל לֹא קְדֵרָה עַל גַּבֵּי מֵיחַם, וּמֵיחַם עַל גַּבֵּי קְדֵרָה. וְטָח אֶת פִּיהָ בְּבָצֵק, וְלֹא בִּשְׁבִיל שֶׁיֵּחַמּוּ, אֶלָּא בִּשְׁבִיל שֶׁיִּהְיוּ מְשׁוּמָּרִים.

**William Davidson Edition - English:**
**One may place a** copper **urn upon a** copper **urn, and** one may place **an** earthenware **pot upon an** earthenware **pot** because the lower utensil will not heat the upper one. **However,** one may **not** place **an** earthenware **pot upon a** copper **urn, or a** copper **urn upon an** earthenware **pot,** as in that case there is concern that the upper utensil will be heated by the lower one. **And one may seal the mouth** of a pot **with dough.** All of the above may **not** be undertaken **in order to heat** the water, **but only so that** its heat **will be maintained** and it will not cool down.


###### Shabbat 51b:4
[Shabbat 51b:4](https://torahapp.org/share/book/Shabbat/r/51b:4)

וּכְשֵׁם שֶׁאֵין טוֹמְנִין אֶת הַחַמִּין כָּךְ אֵין טוֹמְנִין אֶת הַצּוֹנֵן. רַבִּי הִתִּיר לְהַטְמִין אֶת הַצּוֹנֵן.

**William Davidson Edition - English:**
**And just as one may not insulate hot** food to keep it warm, **so too, one may not insulate cold** food to keep it cold. **Rabbi** Yehuda HaNasi **permitted insulating cold** food on Shabbat.


###### Shabbat 51b:5
[Shabbat 51b:5](https://torahapp.org/share/book/Shabbat/r/51b:5)

וְאֵין מְרַזְּקִין לֹא אֶת הַשֶּׁלֶג וְלֹא אֶת הַבָּרָד בְּשַׁבָּת בִּשְׁבִיל שֶׁיָּזוּבוּ מֵימָיו, אֲבָל נוֹתֵן הוּא לְתוֹךְ הַכּוֹס אוֹ לְתוֹךְ הַקְּעָרָה וְאֵינוֹ חוֹשֵׁשׁ.

**William Davidson Edition - English:**
**And one may neither crush snow nor hail on Shabbat so that its water will flow** and he will be able to drink it. That act involves creation of a new entity, water from ice, on Shabbat, which is prohibited. **However, he may place** the snow or the hail **into a cup or a dish** and allow it to melt on its own, **and he need not be concerned.**


###### Shabbat 51b:6
[Shabbat 51b:6](https://torahapp.org/share/book/Shabbat/r/51b:6)

**הדרן עלך במה טומנין**


###### Shabbat 51b:7
[Shabbat 51b:7](https://torahapp.org/share/book/Shabbat/r/51b:7)

מַתְנִי׳ **בַּמֶּה בְּהֵמָה** יוֹצְאָה וּבַמָּה אֵינָהּ יוֹצְאָה? — יוֹצֵא הַגָּמָל בְּאַפְסָר, וְנָאֲקָה בַּחֲטָם, וְלוּבְדְּקִים בִּפְרוּמְבְּיָא, וְסוּס בְּשֵׁיר.

**William Davidson Edition - English:**
Due to the mitzva to rest one’s animals on Shabbat, one’s animal may not go out into the public domain bearing a burden. However, an object designated to protect the animal or to prevent it from fleeing is not considered a burden; therefore, an animal bearing objects that serve that purpose may go out into the public domain.

**MISHNA:** The mishna asks: **With what may an animal go out** into the public domain on Shabbat **and with what may it not go out? A camel may go out** on Shabbat **with an *afsar*, and a *naka*** may go out **with a *ḥatam*, and a *luvdekim*** may go out **with a *perumbiya*.** All these terms will be defined in the Gemara. **And a horse** may go out **with a chain** around its neck.


###### Shabbat 51b:8
[Shabbat 51b:8](https://torahapp.org/share/book/Shabbat/r/51b:8)

וְכָל בַּעֲלֵי הַשֵּׁיר יוֹצְאִין בְּשֵׁיר וְנִמְשָׁכִין בְּשֵׁיר.

**William Davidson Edition - English:**
**And,** in general, **all** animals that typically **have a chain** around their necks when they go out to the public domain **may go out with a chain** on Shabbat **and may be pulled by the chain.**


###### Shabbat 51b:9
[Shabbat 51b:9](https://torahapp.org/share/book/Shabbat/r/51b:9)

וּמַזִּין עֲלֵיהֶן, וְטוֹבְלָן בִּמְקוֹמָן.

**William Davidson Edition - English:**
If these chains contracted ritual impurity, **one may sprinkle** waters of purification **on them and immerse them in their place** on the animal, and they need not first be removed.


###### Shabbat 51b:10
[Shabbat 51b:10](https://torahapp.org/share/book/Shabbat/r/51b:10)

**גְּמָ׳** מַאי ״נָאקָה בַּחֲטָם״? אָמַר רַבָּה בַּר בַּר חָנָה: נָאקְתָּא חִיוָּרְתִּי בִּזְמָמָא דְפַרְזְלָא. ״וְלוּבְדְּקִים בִּפְרוּמְבְּיָא״ — אָמַר רַב הוּנָא: חֲמָרָא לוּבָא בְּפַגֵּי דְפַרְזְלָא.

**William Davidson Edition - English:**
**GEMARA:** Several terms in the mishna were not clear to the Sages, and the Gemara asks: **What is** the meaning of ***naka* with a *ḥatam*? Rabba bar bar Ḥana said: A white female camel** (*ge’onim*) **with an iron nose ring.** And what is the meaning of ***luvdekim* with a *perumbiya*? Rav Huna said: A Libyan donkey with an iron halter.**


###### Shabbat 51b:11
[Shabbat 51b:11](https://torahapp.org/share/book/Shabbat/r/51b:11)

לֵוִי שַׁדַּר זוּזֵי לְבֵי חוֹזָאֵי לְמִיזְבַּן לֵיהּ חֲמָרָא לוּבָא. צָרוּ שַׁדַּרוּ לֵיהּ שְׂעָרֵי, לְמֵימַר דְּנִיגְרֵי דַחֲמָרָא שְׂעָרֵי.

**William Davidson Edition - English:**
Having mentioned a Libyan donkey, the Gemara relates that **Levi** once **sent money to Bei Ḥozai to procure for himself a Libyan donkey,** which is reputed to be of superior quality. **They bound** his money, returned it, and **sent him barley, to say that the strides of a donkey** depend **on the barley** that it eats. If one provides his donkey with better feed, its performance will be as good as that of a Libyan donkey.


###### Shabbat 51b:12
[Shabbat 51b:12](https://torahapp.org/share/book/Shabbat/r/51b:12)

אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: מַחְלִיפִין לִפְנֵי רַבִּי, שֶׁל זוֹ בָּזוֹ מַהוּ?

**William Davidson Edition - English:**
**Rav Yehuda said** that **Shmuel said:** The students **switched** the details in the mishna **before Rabbi** Yehuda HaNasi and asked: **What is** the *halakha* with regard to **this** animal going out into the public domain **with** that which is permitted **for that** animal? For example, may a white female camel go out with a bit or a camel with an iron nose ring?


###### Shabbat 51b:13
[Shabbat 51b:13](https://torahapp.org/share/book/Shabbat/r/51b:13)

נָאקָה בְּאַפְסָר לָא תִּיבְּעֵי לָךְ, כֵּיוָן דְּלָא מִינַּטְרָא בֵּיהּ — מַשּׂאוֹי הוּא. כִּי תִּיבְּעֵי לָךְ גָּמָל בַּחֲטָם מַאי? כֵּיוָן דְּסַגִּי לֵיהּ בְּאַפְסָר — מַשּׂאוֹי הוּא, אוֹ דִילְמָא נְטִירוּתָא יַתִּירְתָּא לָא אָמְרִינַן מַשּׂאוֹי הוּא?

**William Davidson Edition - English:**
The Gemara explains: The case of **a white female camel** going out **with a bit should not be a dilemma for you; since it is not** sufficiently **secured by** a bit, **it is** regarded as **a burden** with which the animal may not go out. The case **where** there **should be a dilemma for you** is that of **a camel** going out to the public domain **with a nose ring. What is** the *halakha* in that case? The Gemara explains the dilemma: Is the *halakha* that **since a bit** alone **suffices** to secure a camel, an iron nose ring **is** considered **a burden? Or,** is the *halakha* **perhaps** that with regard to a device that provides **excessive security we do not say** that **it is a burden?**


###### Shabbat 51b:14
[Shabbat 51b:14](https://torahapp.org/share/book/Shabbat/r/51b:14)

אָמַר לְפָנָיו רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי: כָּךְ אָמַר אַבָּא: אַרְבַּע בְּהֵמוֹת יוֹצְאוֹת בְּאַפְסָר, הַסּוּס וְהַפֶּרֶד וְהַגָּמָל וְהַחֲמוֹר. לְמַעוֹטֵי מַאי? לַָאו לְמַעוֹטֵי גָּמָל בַּחֲטָם! לָא, לְמַעוֹטֵי נָאקָה בְּאַפְסָר.

**William Davidson Edition - English:**
**Rabbi Yishmael, son of Rabbi Yosei, said before** Rabbi Yehuda HaNasi that **so said father,** Rabbi Yosei: **Four animals** may **go out with a bit: The horse, and the mule, and the camel, and the donkey. What** does this list come **to exclude?** Is it **not** coming **to exclude a camel** going out **with a nose ring?** Apparently, the dilemma is resolved. The camel may go out only with a bit. The Gemara rejects this proof: **No**, the list comes **to exclude a white female camel** going out **with a bit.**


###### Shabbat 51b:15
[Shabbat 51b:15](https://torahapp.org/share/book/Shabbat/r/51b:15)

בְּמַתְנִיתָא תָּנָא: לוּבְדְּקִים וְגָמָל יוֹצְאִין בְּאַפְסָר. כְּתַנָּאֵי: אֵין חַיָּה יוֹצְאָה בְּסוּגַר, חֲנַנְיָה אוֹמֵר: יוֹצְאָה בְּסוּגַר וּבְכׇל דָּבָר הַמִּשְׁתַּמֵּר.

**William Davidson Edition - English:**
**It was taught in a *baraita*: A Libyan donkey and a camel may go out with a bit.** The Gemara notes that the question whether or not an animal may go out into the public domain with excessive security is **parallel** to a dispute between **the *tanna’im*,** as it was taught in a *baraita*: **A non-domesticated animal may not go out with a collar. Ḥananya says: It may go out with a collar and with anything that secures it.**


###### Shabbat 51b:16
[Shabbat 51b:16](https://torahapp.org/share/book/Shabbat/r/51b:16)

בְּמַאי עָסְקִינַן? אִילֵּימָא בְּחַיָּה גְּדוֹלָה — מִי סַגִּי לַהּ סוּגַר? וְאֶלָּא בְּחַיָּה קְטַנָּה — מִי לָא סַגִּי לַהּ סוּגַר?

**William Davidson Edition - English:**
The Gemara clarifies the case: **With what are we dealing** here? **If you say** that we are dealing **with a large non-domesticated animal, does a collar suffice for it?** Since it does not sufficiently secure the animal, it is considered a burden, and it is prohibited for the animal to go out with it on Shabbat. **Rather,** it must be dealing **with a small non-domesticated animal.** In that case, **doesn’t a collar suffice for it?** Why then does the anonymous first *tanna* hold that the animal may not go out with it?


###### Shabbat 51b:17
[Shabbat 51b:17](https://torahapp.org/share/book/Shabbat/r/51b:17)

אֶלָּא לָאו חָתוּל אִיכָּא בֵּינַיְיהוּ: תַּנָּא קַמָּא סָבַר כֵּיוָן דְּסַגִּי לַהּ בְּמִיתְנָא בְּעָלְמָא מַשּׂאוֹי הוּא, וַחֲנַנְיָה סָבַר כׇּל נְטִירוּתָא יַתִּירְתָּא לָא אָמְרִינַן מַשּׂאוֹי הוּא. אָמַר רַב הוּנָא בַּר חִיָּיא אָמַר שְׁמוּאֵל: הֲלָכָה כַּחֲנַנְיָה.

**William Davidson Edition - English:**
**Rather, is it not** that **the** practical **difference between their** opinions **is** with regard to **a cat? The** anonymous **first *tanna*** of the *baraita* **holds** that **since a small rope suffices** for the cat, a collar **is** considered **a burden** with which the cat may not go out into the public domain. **And Ḥananya holds** that with regard to a device that provides **excessive security, we do not say that it is a burden.** The *tanna’im* disagree whether or not a device that provides excessive security is considered a burden. The Gemara concludes: **Rav Huna bar Ḥiyya said** that **Shmuel said: The *halakha* is in accordance with** the opinion of **Ḥananya.** A device that provides excessive security is not considered a burden.


###### Shabbat 51b:18
[Shabbat 51b:18](https://torahapp.org/share/book/Shabbat/r/51b:18)

לֵוִי בְּרֵיהּ דְּרַב הוּנָא בַּר חִיָּיא וְרַבָּה בַּר רַב הוּנָא הֲווֹ קָאָזְלִי בְּאוֹרְחָא. קַדְמֵיהּ חֲמָרָא דְלֵוִי לַחֲמָרָא דְּרַבָּהּ בַּר רַב הוּנָא. חֲלַשׁ דַּעְתֵּיהּ דְּרַבָּה בַּר רַב הוּנָא, אֲמַר: אֵימָא לֵיהּ מִילְּתָא כִּי הֵיכִי

**William Davidson Edition - English:**
The Gemara relates that **Levi, son of Rav Huna bar Ḥiyya, and Rabba bar Rav Huna were** once **going** together **on a road. Levi’s donkey** on its own initiative **went ahead of the donkey of Rabba bar Rav Huna. Rabba bar Rav Huna was offended** because he was the greater Torah scholar, and he thought that Levi went first to assert that he considered himself the greater scholar. Levi **said** to himself: **I will say something to him, so that**