## Shabbat Daf 53a

###### Shabbat 53a:1
[Shabbat 53a:1](https://torahapp.org/share/book/Shabbat/r/53a:1)

**גְּמָ׳** אָמַר שְׁמוּאֵל: וְהוּא שֶׁקְּשׁוּרָה לוֹ מֵעֶרֶב שַׁבָּת. אָמַר רַב נַחְמָן: מַתְנִיתִין נָמֵי דַּיְקָא, דְּקָתָנֵי: אֵין הַחֲמוֹר יוֹצֵא בַּמַּרְדַּעַת בִּזְמַן שֶׁאֵינָהּ קְשׁוּרָה לוֹ.

**William Davidson Edition - English:**
**GEMARA:** **Shmuel said**: **And** with regard to the *halakha* taught in our mishna that a donkey may go out on Shabbat with its saddlecloth, **that** only applies to a case **where** it **was tied to** the animal **from Shabbat eve. Rav Naḥman said:** The wording of **our mishna is also precise** in support of Shmuel’s statement, **as it teaches** later in the chapter: **A donkey may not go out** into the public domain on Shabbat **with its saddlecloth when it is not tied to** its back.


###### Shabbat 53a:2
[Shabbat 53a:2](https://torahapp.org/share/book/Shabbat/r/53a:2)

הֵיכִי דָמֵי? אִילֵּימָא שֶׁאֵינָהּ קְשׁוּרָה לוֹ כְּלָל — פְּשִׁיטָא, דִילְמָא נָפְלָה לֵיהּ וְאָתֵי לְאֵתוּיֵי. אֶלָּא לָאו שֶׁאֵינָהּ קְשׁוּרָה מֵעֶרֶב שַׁבָּת. מִכְּלָל דְּרֵישָׁא, שֶׁקְּשׁוּרָה לוֹ מֵעֶרֶב שַׁבָּת. שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
The Gemara clarifies the meaning of that mishna: **What are the circumstances? If you say** that the later mishna is referring to a case where the saddlecloth **is not tied to** the animal **at all,** that is **obvious**. There is concern **lest** the saddlecloth **fall from** the animal **and** its owner will **come to bring it** and carry it four cubits in the public domain. **Rather, is it not** referring to a case where the saddlecloth is presently tied to the animal, but **it was not tied from Shabbat eve? By inference,** conclude **that the first clause,** i.e., our mishna, which permits the animal to go out with its saddlecloth, is referring to a case where the saddlecloth **was tied to** the animal **from Shabbat eve.** The Gemara concludes: Indeed, **conclude from it** that this is the correct understanding.


###### Shabbat 53a:3
[Shabbat 53a:3](https://torahapp.org/share/book/Shabbat/r/53a:3)

תַּנְיָא נָמֵי הָכִי: חֲמוֹר יוֹצֵא בַּמַּרְדַּעַת בִּזְמַן שֶׁקְּשׁוּרָה לוֹ מֵעֶרֶב שַׁבָּת, וְלֹא בָּאוּכָּף אַף עַל פִּי שֶׁקָּשׁוּר לוֹ מֵעֶרֶב שַׁבָּת. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אַף בָּאוּכָּף בִּזְמַן שֶׁקָּשׁוּר לוֹ מֵעֶרֶב שַׁבָּת, וּבִלְבַד שֶׁלֹּא יִקְשׁוֹר לוֹ מַסְרֵיכָן, וּבִלְבַד שֶׁלֹּא יִפְשׁוֹל לוֹ רְצוּעָה תַּחַת זְנָבוֹ.

**William Davidson Edition - English:**
**That was also taught** in a *baraita*: **A donkey may go out** on Shabbat **with its saddlecloth when it was tied to** the animal **from Shabbat eve, and** it may **not** go out **with the saddle, even though it was tied to** the animal **from Shabbat eve. Rabban Shimon ben Gamliel says:** The donkey may **even** go out **with its saddle when it was tied to** the animal **from Shabbat eve, provided that he does not tie** the **strap** with which the saddle is fastened around the donkey’s belly, **and provided that he does not pass a strap under** the animal’s **tail,** which is standard procedure when placing a burden on the animal.


###### Shabbat 53a:4
[Shabbat 53a:4](https://torahapp.org/share/book/Shabbat/r/53a:4)

בְּעָא מִינֵּיהּ רַב אַסִּי בַּר נָתָן מֵרַבִּי חִיָּיא בַּר רַב אָשֵׁי: מַהוּ לִיתֵּן מַרְדַּעַת עַל גַּבֵּי חֲמוֹר בְּשַׁבָּת? אֲמַר לֵיהּ: מוּתָּר. אֲמַר לֵיהּ: וְכִי מָה בֵּין זֶה לְאוּכָּף? אִישְׁתִּיק.

**William Davidson Edition - English:**
**Rav Asi bar Natan raised a dilemma before Rabbi Ḥiyya bar Rav Ashi: What is** the *halakha* with regard to **placing a saddlecloth on a donkey on Shabbat** in a private domain in order to warm the donkey with no intention to take it into the public domain? Rabbi Ḥiyya bar Ashi **said to him: It is permitted.** Rav Asi bar Natan **said to him: What is the difference between this and a saddle**, which may not be moved on Shabbat? Rabbi Ḥiyya bar Ashi **remained silent** and did not answer.


###### Shabbat 53a:5
[Shabbat 53a:5](https://torahapp.org/share/book/Shabbat/r/53a:5)

אֵיתִיבֵיהּ: אוּכָּף שֶׁעַל גַּבֵּי חֲמוֹר — לֹא יְטַלְטְלֶנּוּ בְּיָדוֹ, אֶלָּא מוֹלִיכָהּ וּמְבִיאָהּ בֶּחָצֵר וְהוּא נוֹפֵל מֵאֵילָיו. הַשְׁתָּא לִיטּוֹל אָמְרַתְּ לָא, לְהַנִּיחַ מִיבַּעְיָא?!

**William Davidson Edition - English:**
Rav Asi bar Natan thought that Rabbi Ḥiyya was of the opinion that even a saddle may be placed on a donkey on Shabbat. **He,** therefore, **raised an objection** from a *baraita*: **A saddle that is on a donkey** on Shabbat, and its owner wishes to remove it, **he may not move it with his hand** to remove it; **rather, he walks** the animal **back and forth in the courtyard, and** the saddle **falls on its own. Now** even with regard **to removing** a saddle that is already on the animal’s back, **you said no,** one may not move it; is prohibiting one **from placing** the saddle on the animal **necessary?**


###### Shabbat 53a:6
[Shabbat 53a:6](https://torahapp.org/share/book/Shabbat/r/53a:6)

אֲמַר לֵיהּ רַבִּי זֵירָא: שִׁבְקֵיהּ, כְּרַבֵּיהּ סְבִירָא לֵיהּ, דְּאָמַר רַב חִיָּיא בַּר אָשֵׁי אָמַר רַב: תּוֹלִין טְרַסְקָל לִבְהֵמָה בְּשַׁבָּת, וְקַל וָחוֹמֶר לְמַרְדַּעַת. וּמָה הָתָם דְּמִשּׁוּם תַּעֲנוּג שְׁרֵי, הָכָא דְּמִשּׁוּם צַעַר — לֹא כׇּל שֶׁכֵּן.

**William Davidson Edition - English:**
**Rabbi Zeira said to** Rav Asi: **Leave** Rabbi Ḥiyya, and do not raise an objection to his statement, as **he agrees with his teacher. As Rav Ḥiyya bar Ashi said** that **Rav said: One may hang a basket** with fodder **around** the neck of **an animal on Shabbat, and** by means of an ***a fortiori*** inference**,** derive that one may place **a saddlecloth** on an animal’s back on Shabbat. What is the *a fortiori* inference? **Just as there,** placing the basket of fodder so that the animal can eat without bending down, **which is** done **for** the animal’s **pleasure, is permitted**; **here,** placing the saddlecloth, **which is** done to prevent the animal from **suffering** from the cold, **all the more so** should be permitted.


###### Shabbat 53a:7
[Shabbat 53a:7](https://torahapp.org/share/book/Shabbat/r/53a:7)

שְׁמוּאֵל אָמַר: מַרְדַּעַת מוּתָּר, טְרַסְקָל — אָסוּר. אֲזַל רַבִּי חִיָּיא בַּר יוֹסֵף אַמְרַהּ לִשְׁמַעְתָּא דְרַב קַמֵּיהּ דִּשְׁמוּאֵל. אֲמַר לֵיהּ: אִי הָכִי אָמַר אַבָּא, לָא יָדַע בְּמִילֵּי דְשַׁבְּתָא וְלָא כְּלוּם.

**William Davidson Edition - English:**
**Shmuel said: A saddlecloth is permitted;** however, **a basket** with fodder **is prohibited. Rabbi Ḥiyya bar Yosef went and said the *halakha* of Rav before Shmuel.** Shmuel **said to him: If Abba,** Rav, actually **said that, he knows nothing at all about matters of Shabbat.**


###### Shabbat 53a:8
[Shabbat 53a:8](https://torahapp.org/share/book/Shabbat/r/53a:8)

כִּי סָלֵיק רַבִּי זֵירָא, אַשְׁכְּחֵיהּ לְרַבִּי בִּנְיָמִין בַּר יֶפֶת דְּיָתֵיב וְקָאָמַר לֵיהּ מִשְּׁמֵיהּ דְּרַבִּי יוֹחָנָן: נוֹתְנִין מַרְדַּעַת עַל גַּבֵּי חֲמוֹר בְּשַׁבָּת. אֲמַר לֵיהּ: יִישַׁר, וְכֵן תַּרְגְּמַהּ אַרְיוֹךְ בְּבָבֶל.

**William Davidson Edition - English:**
**When Rabbi Zeira ascended** to Eretz Yisrael **he found Rabbi Binyamin bar Yefet who sat and said to him in the name of Rabbi Yoḥanan: One may place a saddlecloth on a donkey on Shabbat.** Rabbi Zeira **said to him:** You have spoken **well, and Aryokh explained** the matter **likewise in Babylonia.**


###### Shabbat 53a:9
[Shabbat 53a:9](https://torahapp.org/share/book/Shabbat/r/53a:9)

״אַרְיוֹךְ״ מַנּוּ — שְׁמוּאֵל. וְהָא רַב נָמֵי אַמְרַהּ? אֶלָּא שַׁמְעֵיהּ דַּהֲוָה מְסַיֵּים בַּהּ: וְאֵין תּוֹלִין טְרַסְקָל בְּשַׁבָּת, אֲמַר לֵיהּ: יִישַׁר, וְכֵן תַּרְגְּמַהּ אַרְיוֹךְ בְּבָבֶל.

**William Davidson Edition - English:**
The Gemara asks: **Who is Aryokh?** It is **Shmuel. Didn’t Rav also say** that one may place a saddlecloth on a donkey on Shabbat? With regard to a saddlecloth they agree. Why then did Rabbi Zeira attribute the ruling specifically to Shmuel? **Rather, he heard** Rabbi Binyamin bar Yefet **conclude: However, one may not hang a basket** with fodder around the neck of an animal **on Shabbat.** It was that part of the statement that led him to say: You have spoken **well**, **and Aryokh explained** the matter **likewise in Babylonia.**


###### Shabbat 53a:10
[Shabbat 53a:10](https://torahapp.org/share/book/Shabbat/r/53a:10)

דְּכוּלֵּי עָלְמָא מִיהַת מַרְדַּעַת מוּתָּר, מַאי שְׁנָא מֵאוּכָּף? — שָׁאנֵי הָתָם דְּאֶפְשָׁר דְּנָפֵיל מִמֵּילָא.

**William Davidson Edition - English:**
The Gemara continues: **In any case, everyone agrees that a saddlecloth is permitted.** The question arises: **How is** a saddlecloth **different from a saddle,** which may not even be removed from the donkey? If the concern is for the animal’s suffering, why is it not permitted to remove the saddle? The Gemara answers: **It is different there, as it is possible for** the saddle **to fall on its own.** Therefore, there is no reason to permit its removal by hand.


###### Shabbat 53a:11
[Shabbat 53a:11](https://torahapp.org/share/book/Shabbat/r/53a:11)

רַב פָּפָּא אָמַר: כָּאן לְחַמְּמָהּ, כָּאן לְצַנְּנָהּ. לְחַמְּמָהּ, אִית לַהּ צַעֲרָא. לְצַנְּנָהּ, לֵית לַהּ צַעֲרָא. וְהַיְינוּ דְּאָמְרִי אִינָשֵׁי: חֲמָרָא אֲפִילּוּ בִּתְקוּפַת תַּמּוּז קָרִיר לַהּ.

**William Davidson Edition - English:**
**Rav Pappa said:** There is a distinction between the two cases: **Here,** where the Sages permitted placing a saddlecloth on a donkey on Shabbat, it is **to warm** the animal. **There,** where the Sages prohibited removing a saddle, it is **to cool** the animal. Placing the saddlecloth **to warm** the animal is permitted because otherwise **it** experiences **discomfort** from the cold. However, removing the saddle **to cool** the animal is prohibited because the animal **does not** experience **discomfort** from excessive heat. **And that is** the folk saying **that people say: A donkey, even in the** summer **season of Tammuz, is cold.** Therefore, seeing to the animal’s warmth is more important.


###### Shabbat 53a:12
[Shabbat 53a:12](https://torahapp.org/share/book/Shabbat/r/53a:12)

מֵיתִיבִי: לֹא יֵצֵא הַסּוּס בִּזְנַב שׁוּעָל, וְלֹא בַּזַּהֲרוּרִית שֶׁבֵּין עֵינָיו. לֹא יֵצֵא הַזָּב בַּכִּיס שֶׁלּוֹ, וְלֹא עִזִּים בַּכִּיס שֶׁבְּדַדֵּיהֶן, וְלֹא פָּרָה בַּחִסּוּם שֶׁבְּפִיהָ, וְלֹא סְיָיחִים בַּטְּרַסְקָלִין שֶׁבְּפִיהֶם לִרְשׁוּת הָרַבִּים, וְלֹא בְּהֵמָה בַּסַּנְדָּל שֶׁבְּרַגְלֶיהָ, וְלֹא בַּקָּמֵיעַ אַף עַל פִּי שֶׁהוּא מוּמְחֶה — וְזֶה חוֹמֶר בַּבְּהֵמָה מִבָּאָדָם.

**William Davidson Edition - English:**
The Gemara **raises an objection** from the *Tosefta* to those who prohibit placing a basket with fodder around an animal’s neck on Shabbat: **A horse may neither go out** into the public domain on Shabbat **with a fox’s tail** that is placed as a talisman to ward off the evil eye **nor with** a string of **red wool that is** hung **between its eyes** as an ornament. **Neither may a *zav* go out with his pouch** that prevents his clothes from becoming sullied from his emissions, **nor goats with a pouch that is on their udders** so that they will not be scratched by stones, **nor a cow with the muzzle that is on its mouth, nor foals with baskets** of fodder **that are around their mouths into the public domain. And an animal** may **neither** go out **with** metal **shoes that are on its feet, nor with an amulet** that is placed on the animal to promote its good health, **even if** the amulet **has proven effective. And this is a stricture** that applies **to animals beyond** the strictures that apply **to people,** as a person is permitted to go out into the public domain with an amulet that has proved effective.


###### Shabbat 53a:13
[Shabbat 53a:13](https://torahapp.org/share/book/Shabbat/r/53a:13)

אֲבָל יוֹצֵא הוּא בָּאֶגֶד שֶׁעַל גַּבֵּי הַמַּכָּה, וּבַקְּשִׁישִׁין שֶׁעַל גַּבֵּי הַשֶּׁבֶר, וּבַשִּׁילְיָא הַמְדוּלְדֶּלֶת בָּהּ, וּפוֹקְקִין לָהּ זוּג בְּצַוָּארָהּ, וּמְטַיֶּילֶת עִמּוֹ בֶּחָצֵר.

**William Davidson Edition - English:**
**However,** an animal **may go out with a bandage that is on a wound, and with splints that are on a broken bone** so that it will heal properly, **and with the afterbirth hanging** from its womb. **And one may plug the bell** hanging **from** an animal’s **neck** to prevent it from ringing, **and** then the animal **may walk with it in the courtyard,** which is a private domain, but not in a public domain.


###### Shabbat 53a:14
[Shabbat 53a:14](https://torahapp.org/share/book/Shabbat/r/53a:14)

קָתָנֵי מִיהַת: וְלֹא סְיָיחִין בִּטְרַסְקָלִים שֶׁבְּפִיהֶם לִרְשׁוּת הָרַבִּים. לִרְשׁוּת הָרַבִּים הוּא דְּלָא, הָא בְּחָצֵר — שַׁפִּיר דָּמֵי. מַאי לַָאו, בִּגְדוֹלִים וּמִשּׁוּם תַּעֲנוּג?!

**William Davidson Edition - English:**
**In any case, it is taught** here: **Nor foals with baskets** of fodder **that are around their mouths into the public domain.** By inference: It is specifically **into the public domain** that they may **not** go with fodder baskets in their mouths; **however, in a courtyard,** they may **well** walk with a basket of fodder. **What? Is it not** referring **to large** foals around whose necks fodder baskets are hung **for** their **pleasure?**


###### Shabbat 53a:15
[Shabbat 53a:15](https://torahapp.org/share/book/Shabbat/r/53a:15)

לָא, בִּקְטַנִּים וּמִשּׁוּם צַעַר: דַּיְקָא נָמֵי, דְּקָתָנֵי

**William Davidson Edition - English:**
The Gemara answers: **No**, it is referring **to small** foals, **and** the baskets are hung **to** prevent their **discomfort.** The legs of a young foal are long and its neck is short. Consequently, eating from the ground is difficult. Hanging the fodder basket around its neck enables it to eat without bending down. The Gemara adds: **This is also precise** in the language of the *Tosefta*, **as it teaches** the case of the foals