## Shabbat Daf 54a

###### Shabbat 54a:1
[Shabbat 54a:1](https://torahapp.org/share/book/Shabbat/r/54a:1)

שִׁית זוֹנָה וּנְצוּרַת לֵב״.

**William Davidson Edition - English:**
**with the attire of a harlot [*shit zona*] and wily of heart”** (Proverbs 7:10). *Sheḥuzot* can be interpreted as an acronym of the words *shit zona*, attire of a harlot, with the letters *tav* and *ḥet*, which are similar in form, interchanged.


###### Shabbat 54a:2
[Shabbat 54a:2](https://torahapp.org/share/book/Shabbat/r/54a:2)

הָרְחֵלִים יוֹצְאוֹת כְּבוּלוֹת. מַאי ״כְּבוּלוֹת״? — שֶׁמְּכַבְּלִין אַלְיָה שֶׁלָּהֶן לְמַטָּה כְּדֵי שֶׁלֹּא יַעֲלוּ עֲלֵיהֶן זְכָרִים. מַאי מַשְׁמַע דְּהַאי ״כָּבוּל״ לִישָּׁנָא דְּלָא עָבֵיד פֵּירֵי הוּא — דִּכְתִיב: ״מָה הֶעָרִים [הָאֵלֶּה] אֲשֶׁר נָתַתָּ לִּי אָחִי וַיִּקְרָא לָהֶן אֶרֶץ כָּבוּל עַד הַיּוֹם הַזֶּה״.

**William Davidson Edition - English:**
We learned in the mishna: **Ewes may go out *kevulot*.** The Gemara asks: **What is** the meaning of ***kevulot*?** It means **that they bind their tails down** with animal hide **so that the males will not mount them.** The Gemara explains: **From where** may it **be inferred that this** word ***kavul* is a term** meaning **does not produce fruit? As it is written,** when Solomon gave a portion of land to Hiram, he complained: **“What cities are these which you have given me, my brother? And he called them the land of Kavul to this day”** (I Kings 9:13).


###### Shabbat 54a:3
[Shabbat 54a:3](https://torahapp.org/share/book/Shabbat/r/54a:3)

מַאי ״אֶרֶץ כָּבוּל״? אָמַר רַב הוּנָא: שֶׁהָיוּ בָּהּ בְּנֵי אָדָם שֶׁמְּכוּבָּלִין בְּכֶסֶף וּבְזָהָב. אֲמַר לֵיהּ רָבָא: אִי הָכִי, הַיְינוּ דִּכְתִיב: ״(כִּי לֹא) יָשְׁרוּ בְּעֵינָיו״ — מִפְּנֵי שֶׁמְּכוּבָּלִין בְּכֶסֶף וּבְזָהָב לֹא יָשְׁרוּ בְּעֵינָיו? אֲמַר לֵיהּ: אִין, כֵּיוָן דְּעַתִּירֵי וּמְפַנְּקִי, לָא עָבְדִי עֲבִידְתָּא.

**William Davidson Edition - English:**
**What is** the meaning of **the land of Kavul? Rav Huna said: That the people** living **there were bound [*mekhubalin*]** and surrounded by **silver and gold. Rava said to him: If so, is that what is written:** “And Hiram came out of Tyre to see the cities which Solomon had given him, **and they pleased him not”** (I Kings 9:12)? Because the people there **were bound in silver and gold**, the cities **were not pleasing in his eyes?** Rav Huna **said to him: Yes**, indeed, it was precisely the abundant wealth that displeased Hiram. **Since** the people **were wealthy and delicate, they did not perform labor.** Hiram was seeking people whom he could enlist in the service of the king.


###### Shabbat 54a:4
[Shabbat 54a:4](https://torahapp.org/share/book/Shabbat/r/54a:4)

רַב נַחְמָן בַּר יִצְחָק אָמַר: אֶרֶץ חוֹמְטוֹן הָיְתָה. וְאַמַּאי קָרֵי לַהּ ״כָּבוּל״ — דְּמִשְׂתָּרְגָא בַּהּ כַּרְעָא עַד כַּבְלָא. וְאָמְרִי אִינָשֵׁי: אַרְעָא מְכַבַּלְתָּא דְּלָא עָבְדָא פֵּירֵי.

**William Davidson Edition - English:**
**Rav Naḥman bar Yitzḥak said: It was a sandy [*ḥomton*] expanse** of land. **And why was it called Kavul?** It is **because the leg sinks into it up to the ankle [*kavla*]. And people say** in describing poor quality land: **Land** that is **bound [*mekhabela*]** shut, i.e., **that does not produce fruit**.


###### Shabbat 54a:5
[Shabbat 54a:5](https://torahapp.org/share/book/Shabbat/r/54a:5)

כְּבוּנוֹת. מַאי ״כְּבוּנוֹת״? — שֶׁמְכַבְּנִין אוֹתָן לְמֵילָת. כְּדִתְנַן: שְׂאֵת — כְּצֶמֶר לָבָן. מַאי צֶמֶר לָבָן? אָמַר רַב בִּיבִי בַּר אַבָּיֵי: כְּצֶמֶר נָקִי בֶּן יוֹמוֹ שֶׁמְכַבְּנִין אוֹתוֹ לְמֵילָת.

**William Davidson Edition - English:**
We learned in the mishna: Ewes may go out ***kevunot*.** The Gemara asks: **What is** the meaning of ***kevunot*?** It is **that they covered [*mekhabnin*]** the animal **to** produce **fine wool.** Sheep were wrapped in cloth from the day they were born so that their wool would remain perfectly clean and it could be used in fashioning especially fine wool garments. **As we learned** in a mishna: The color of **a leprous sore** [***se’et***] **is like** that of **white wool.** The Gemara asked: **What is white wool? Rav Beivai bar Abaye said: Like the clean wool of a newborn** lamb, **which they cover** from birth **to** produce **fine wool.**


###### Shabbat 54a:6
[Shabbat 54a:6](https://torahapp.org/share/book/Shabbat/r/54a:6)

וְהָעִזִּים יוֹצְאוֹת צְרוּרוֹת. אִיתְּמַר, רַב אָמַר: הֲלָכָה כְּרַבִּי יְהוּדָה, וּשְׁמוּאֵל אָמַר: הֲלָכָה כְּרַבִּי יוֹסֵי.

**William Davidson Edition - English:**
Our mishna continues: **And the she-goats may go out** with their udders **bound.** Rabbi Yosei prohibits doing so. Rabbi Yehuda distinguishes between a case where the udders were bound to dry the milk supply and a case where they were bound to conserve the milk. **It was stated** that the *amora’im* disagreed with regard to the ruling in this dispute: **Rav said: The *halakha* is in accordance with** the opinion of **Rabbi Yehuda, and Shmuel said: The *halakha* is in accordance with** the opinion of **Rabbi Yosei.**


###### Shabbat 54a:7
[Shabbat 54a:7](https://torahapp.org/share/book/Shabbat/r/54a:7)

וְאִיכָּא דְמַתְנֵי לְהָא שְׁמַעְתָּא בְּאַפֵּי נַפְשַׁיהּ. רַב אָמַר: לְיַבֵּשׁ מוּתָּר וְלֹא לֵחָלֵב, וּשְׁמוּאֵל אָמַר: אֶחָד זֶה וְאֶחָד זֶה אָסוּר.

**William Davidson Edition - English:**
**And there are** those **who teach this *halakha* independent** of the mishna. **Rav said:** If the udders were bound **to dry** the milk supply **it is permitted, and not** if they were bound **to** conserve **the milk. And Shmuel said: Both this and that are prohibited.**


###### Shabbat 54a:8
[Shabbat 54a:8](https://torahapp.org/share/book/Shabbat/r/54a:8)

וְאִיכָּא דְמַתְנֵי לַהּ אַהָא: עִזִּים יוֹצְאוֹת צְרוּרוֹת לְיַבֵּשׁ אֲבָל לֹא לֵחָלֵב. מִשּׁוּם רַבִּי יְהוּדָה בֶּן בְּתֵירָא אָמְרוּ: כָּךְ הֲלָכָה, אֲבָל מִי מֵפִיס אֵיזוֹ לְיַבֵּשׁ וְאֵיזוֹ לֵחָלֵב? וּמִתּוֹךְ שֶׁאֵין מַכִּירִים, אֶחָד זֶה וְאֶחָד זֶה אָסוּר. אָמַר שְׁמוּאֵל: וְאָמְרִי לַהּ אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: הֲלָכָה כְּרַבִּי יְהוּדָה בֶּן בְּתֵירָא. כִּי אֲתָא רָבִין אָמַר רַבִּי יוֹחָנָן: הֲלָכָה כְּתַנָּא קַמָּא.

**William Davidson Edition - English:**
**And there are** those **who taught** this dispute **with regard to this** *baraita*: **Goats may go out** with their udders **bound to dry** the milk supply **but not to** conserve **the milk. In the name of Rabbi Yehuda ben Beteira they said: That is the *halakha*,** based on the letter of the law, **but who** can **cast lots** to determine by sight alone **which** udder is bound **to dry** the milk supply **and which** was bound **to** conserve **the milk? And since one cannot distinguish** between them, the Sages said: **Both this and that are prohibited. Shmuel said, and some say Rav Yehuda said** that **Shmuel said: The *halakha* is in accordance with** the opinion of **Rabbi Yehuda ben Beteira.** In terms of practical *halakha*, according to all versions of the disagreement, Shmuel holds that it is prohibited in both cases. **When Ravin came** from Eretz Yisrael to Babylonia, he said that **Rabbi Yoḥanan said: The *halakha* is in accordance with** the opinion of **the** anonymous **first *tanna*** of the mishna. He permits goats to go out with their udders bound in all cases.


###### Shabbat 54a:9
[Shabbat 54a:9](https://torahapp.org/share/book/Shabbat/r/54a:9)

**מַתְנִי׳** וּבַמָּה אֵינָהּ יוֹצְאָה? — לֹא יֵצֵא גָּמָל בִּמְטוּלְטֶלֶת, לֹא עָקוּד וְלֹא רָגוּל, וְכֵן שְׁאָר כׇּל הַבְּהֵמוֹת.

**William Davidson Edition - English:**
**MISHNA:** **And with what may** an animal **not go out** into the public domain on Shabbat? **A camel may not go out with a saddlecloth, nor** may it go out ***akud* or *ragul***, which are different ways of tying its legs together, as will be explained in the Gemara. **And likewise,** tying **all other animals** in those manners is prohibited.


###### Shabbat 54a:10
[Shabbat 54a:10](https://torahapp.org/share/book/Shabbat/r/54a:10)

לֹא יִקְשׁוֹר גְּמַלִּים זֶה בָּזֶה וְיִמְשׁוֹךְ, אֲבָל מַכְנִיס חֲבָלִים לְתוֹךְ יָדוֹ וְיִמְשׁוֹךְ, וּבִלְבַד שֶׁלֹּא יִכְרוֹךְ.

**William Davidson Edition - English:**
And likewise, **one may not tie camels one to the other and pull** the lead camel, thereby pulling the others after it. **However, he** may **place the ropes** tied to each of the camels **in his hand and pull** them all, **provided that he does not intertwine** the ropes.


###### Shabbat 54a:11
[Shabbat 54a:11](https://torahapp.org/share/book/Shabbat/r/54a:11)

**גְּמָ׳**: תָּנָא לֹא יֵצֵא הַגָּמָל בִּמְטוּלְטֶלֶת הַקְּשׁוּרָה לוֹ בִּזְנָבוֹ, אֲבָל יוֹצֵא הוּא בִּמְטוּלְטֶלֶת הַקְּשׁוּרָה בִּזְנָבוֹ וּבְחוֹטַרְתּוֹ. אָמַר רַבָּה בַּר רַב הוּנָא: יוֹצֵא הַגָּמָל בִּמְטוּלְטֶלֶת הַקְּשׁוּרָה לוֹ בְּשִׁילְיְיתָא.

**William Davidson Edition - English:**
**GEMARA:** **It was taught** in the *Tosefta*: **A camel may not go out with a saddlecloth tied to its tail** alone. **However, it may go out with a saddlecloth tied to** both **its tail and its hump,** as in that case one can assume that the saddlecloth will not fall off. **Rabba bar Rav Huna said: A** female **camel may go out with a saddlecloth tied to its afterbirth.** Because any movement of the saddlecloth will cause pain, the animal will not attempt to detach it. Therefore, there is no room for concern lest it fall.


###### Shabbat 54a:12
[Shabbat 54a:12](https://torahapp.org/share/book/Shabbat/r/54a:12)

לֹא עָקוּד וְלֹא רָגוּל. אָמַר רַב יְהוּדָה: ״עָקוּד״ — עֲקֵידַת יָד וָרֶגֶל, כְּיִצְחָק בֶּן אַבְרָהָם. ״רָגוּל״ — שֶׁלֹּא יָכוֹף יָדוֹ עַל גַּבֵּי זְרוֹעוֹ וְיִקְשׁוֹר.

**William Davidson Edition - English:**
We learned in the mishna: A camel may **not** go out ***akud* or *ragul*. Rav Yehuda said: *Akud*** means that **the** animal’s **foreleg and hind leg are bound together, similar to** the binding of **Isaac, son of Abraham,** with regard to whom the term *vaya’akod* is employed. ***Ragul*** means **that one may not bend** the lower part of **the foreleg onto the upper foreleg and tie it.** That was done so that the camel would have the use of only three legs and would be unable to run away.


###### Shabbat 54a:13
[Shabbat 54a:13](https://torahapp.org/share/book/Shabbat/r/54a:13)

מֵיתִיבִי: ״עָקוּד״ — שְׁתֵּי יָדַיִם וּשְׁתֵּי רַגְלַיִם. ״רָגוּל״ — שֶׁלֹּא יָכוֹף יָדוֹ עַל גַּבֵּי זְרוֹעוֹ וְיִקְשׁוֹר! הוּא דְּאָמַר כִּי הַאי תַּנָּא, דְּתַנְיָא: ״עָקוּד״ — עֲקֵידַת יָד וָרֶגֶל אוֹ שְׁתֵּי יָדַיִם וּשְׁתֵּי רַגְלַיִם, ״רָגוּל״ — שֶׁלֹּא יָכוֹף יָדוֹ עַל גַּבֵּי זְרוֹעוֹ וְיִקְשׁוֹר.

**William Davidson Edition - English:**
The Gemara **raises an objection** from the following *baraita*: ***Akud*** means that the animal’s **two forelegs and two hind legs are bound together. *Ragul*** means **that one may not bend** the lower part of **the foreleg onto the upper foreleg and tie it.** The Gemara answers: Rav Yehuda **holds in accordance with this *tanna*, as it was taught** in a *baraita*: ***Akud*** means that either the animal’s **foreleg and hind leg or** its **two forelegs and two hind legs are bound together. *Ragul*** means **that one may not bend** the lower part of **the foreleg onto the upper foreleg and tie it.**


###### Shabbat 54a:14
[Shabbat 54a:14](https://torahapp.org/share/book/Shabbat/r/54a:14)

וְאַכַּתִּי לָא דָּמֵי: בִּשְׁלָמָא רֵישָׁא וְסֵיפָא — נִיחָא, מְצִיעֲתָא קַשְׁיָא!

**William Davidson Edition - English:**
The Gemara asks: **And** this *baraita* and Rav Yehuda’s statement **are still not the same. Granted, the first clause,** the first case of *akud*, **and the last clause,** the case of *ragul*, work out **well.** The *baraita* and the opinion of Rav Yehuda correspond. However, **the middle clause is difficult.** According to the *baraita*, when the animal’s two forelegs and two hind legs are bound together, that is also considered *akud*, contrary to Rav Yehuda’s opinion.


###### Shabbat 54a:15
[Shabbat 54a:15](https://torahapp.org/share/book/Shabbat/r/54a:15)

אֶלָּא הוּא דְּאָמַר כִּי הַאי תַּנָּא, ״עָקוּד״ — עֲקֵידַת יָד וָרֶגֶל, כְּיִצְחָק בֶּן אַבְרָהָם. ״רָגוּל״ — שֶׁלֹּא יָכוֹף יָדוֹ עַל גַּבֵּי זְרוֹעוֹ וְיִקְשׁוֹר.

**William Davidson Edition - English:**
**Rather,** Rav Yehuda **stated** his opinion **in accordance with this *tanna*,** who said in a *baraita*: ***Akud*** means that the animal’s **foreleg and hind leg are bound together, similar to** the binding of **Isaac, son of Abraham. *Ragul*** means **that one may not bend** the lower part of **the foreleg onto the upper foreleg and tie it.**


###### Shabbat 54a:16
[Shabbat 54a:16](https://torahapp.org/share/book/Shabbat/r/54a:16)

וְלֹא יִקְשׁוֹר גְּמַלִּים. מַאי טַעְמָא? אָמַר רַב אָשֵׁי: מִשּׁוּם דְּמֶיחְזֵי כְּמַאן דְּאָזֵיל לְחִינְגָּא.

**William Davidson Edition - English:**
We learned in the mishna: **And one may not tie camels** one to the other and pull the lead camel, thereby pulling the others after it. The Gemara asks: **What is the reason** for this? **Rav Ashi said: Because he appears like one going to the market [*ḥinga*]** to sell merchandise or to deliver a caravan of camels. In deference to Shabbat, one may not create that impression.


###### Shabbat 54a:17
[Shabbat 54a:17](https://torahapp.org/share/book/Shabbat/r/54a:17)

אֲבָל מַכְנִיס. אָמַר רַב אָשֵׁי: לֹא שָׁנוּ אֶלָּא לְעִנְיַן כִּלְאַיִם. כִּלְאַיִם דְּמַאי? אִילֵּימָא כִּלְאַיִם דְּאָדָם, וְהָתְנַן: אָדָם מוּתָּר עִם כּוּלָּם לַחֲרוֹשׁ וְלִמְשׁוֹךְ!

**William Davidson Edition - English:**
The mishna continues: **However, he** may **place the** ropes tied to each of the camels in his hand and pull them all, provided that he does not intertwine the ropes. **Rav Ashi said: This** prohibition **was taught** not with regard to the *halakhot* of Shabbat but **only with regard to** the *halakhot* of prohibited mixtures of **diverse kinds.** The Gemara asks: **Diverse kinds of what? If you say** that it is referring to the prohibited mixture **of** the **diverse kinds of man** and animal, i.e., a person may not be tied to an animal, just as plowing with the diverse kinds of an ox and a donkey is prohibited, that is difficult. **Didn’t we learn** in a mishna: **A person is permitted to plow and to pull** a wagon together **with all** animals, as the prohibition is limited to diverse kinds of animals?


###### Shabbat 54a:18
[Shabbat 54a:18](https://torahapp.org/share/book/Shabbat/r/54a:18)

אֶלָּא כִּלְאַיִם דַּחֲבָלִים. וְהָתַנְיָא: הַתּוֹכֵף תְּכִיפָה אַחַת — אֵינָהּ חִיבּוּר?

**William Davidson Edition - English:**
**Rather,** the problem here is one of **diverse kinds of ropes.** If one rope is made of wool and another of linen, it is prohibited to intertwine them because that would create a forbidden mixture of the diverse kinds of wool and linen. **However,** this too is difficult, as, **wasn’t it taught** in a *baraita*: **One who attaches** a swatch of wool and a swatch of linen **with a single stitch** or knot, **it is not** considered **a connection** with regard to the prohibition of diverse kinds? All the more so in this case, where the ropes are not tied together at all but are merely intertwined, it should not be considered a connection.


###### Shabbat 54a:19
[Shabbat 54a:19](https://torahapp.org/share/book/Shabbat/r/54a:19)

לְעוֹלָם כִּלְאַיִם דַּחֲבָלִים, וְהָכִי קָאָמַר: וּבִלְבַד שֶׁלֹּא יִכְרוֹךְ וְיִקְשׁוֹר.

**William Davidson Edition - English:**
The Gemara answers: **Actually,** the problem here is one of **diverse kinds of ropes, and** the mishna **is saying as follows: Provided that he does not intertwine** the ropes **and tie** them together. Ropes that are intertwined and tied together constitute a double knot, which is considered a connection with regard to the prohibition of diverse kinds of wool and linen.


###### Shabbat 54a:20
[Shabbat 54a:20](https://torahapp.org/share/book/Shabbat/r/54a:20)

אָמַר שְׁמוּאֵל: וּבִלְבַד שֶׁלֹּא יֵצֵא [חֶבֶל] מִתַּחַת יָדוֹ טֶפַח. וְהָא תָּנָא דְּבֵי שְׁמוּאֵל טִפְחַיִים!

**William Davidson Edition - English:**
**Shmuel said** that there is another restriction that applies to pulling camels with ropes on Shabbat. It is only permitted **provided that a handbreadth of the rope does not hang below his hand** to avoid the appearance that he is carrying a rope in his hand on Shabbat. The Gemara raises an objection: **Didn’t** a Sage **of the school of Shmuel teach** a *baraita*: Provided that **two handbreadths** of the rope do not hang below his hand?


###### Shabbat 54a:21
[Shabbat 54a:21](https://torahapp.org/share/book/Shabbat/r/54a:21)

אָמַר אַבָּיֵי: הַשְׁתָּא דְּאָמַר שְׁמוּאֵל טֶפַח, וְתָנָא דְּבֵי שְׁמוּאֵל טִפְחַיִים — שְׁמוּאֵל הֲלָכָה לְמַעֲשֶׂה אֲתָא לְאַשְׁמוֹעִינַן.

**William Davidson Edition - English:**
**Abaye said: Now that Shmuel said one handbreadth, and** a Sage **of the school of Shmuel taught two handbreadths**, it is reasonable to conclude that **Shmuel came to teach us the practical *halakha*.** Even though the *tanna’im* permitted pulling the camel as long as there is less than two handbreadths of rope hanging below his hand, in practice, one should be stringent and not leave even one handbreadth hanging.