## Shabbat Daf 54b

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

וְהָתַנְיָא: וּבִלְבַד שֶׁיַּגְבִּיהַּ מִן הַקַּרְקַע טֶפַח! כִּי תַּנְיָא הַהִיא בְּחַבְלָא דְּבֵינֵי בֵּינֵי.

**William Davidson Edition - English:**
The Gemara raises an objection: **Wasn’t it taught** in a *baraita*: This is only permitted **provided that he raises** the rope **one handbreadth from the ground?** Apparently, there is no restriction with regard to the length of rope that may hang below the person’s hand. The Gemara answers: **When this** *baraita* **was taught,** it was taught **with regard to the** length of **rope between** the camel and the person holding it. That part of the rope may not sag to the ground; rather, it must be raised at least one handbreadth so that it is clear that the rope is attached to the camel.


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

**מַתְנִי׳** אֵין חֲמוֹר יוֹצֵא בַּמַּרְדַּעַת בִּזְמַן שֶׁאֵינָהּ קְשׁוּרָה לוֹ, וְלֹא בַּזּוּג אַף עַל פִּי שֶׁהוּא פָּקוּק, וְלֹא בְּסוּלָּם שֶׁבְּצַוָּארוֹ, וְלֹא בִּרְצוּעָה שֶׁבְּרַגְלוֹ.

**William Davidson Edition - English:**
**MISHNA:** This mishna lists additional objects with which an animal may not go out into the public domain on Shabbat: **A donkey may neither go out with the saddlecloth when it is not tied to** its back, **nor with a bell even if it is plugged** to prevent it from ringing, **nor with a ladder that is around its neck, nor with a strap that is around its leg.**


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

וְאֵין הַתַּרְנְגוֹלִים יוֹצְאִין בְּחוּטִין וְלֹא בִּרְצוּעָה שֶׁבְּרַגְלֵיהֶם, וְאֵין הַזְּכָרִים יוֹצְאִין בָּעֲגָלָה שֶׁתַּחַת הָאַלְיָה שֶׁלָּהֶן.

**William Davidson Edition - English:**
**And the roosters may not go out with strings and not with a strap on their feet,** which are tied there as a sign of ownership. **And the rams may not go out with a** small **wagon under their tails,** as it was common practice to put a small wagon under the tails of grown sheep so that the tail would not be injured by dragging on the ground.


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

וְאֵין הָרְחֵלִים יוֹצְאוֹת חֲנוּנוֹת, וְאֵין הָעֵגֶל יוֹצֵא בְּגִימוֹן, וְלֹא פָּרָה בְּעוֹר הַקּוּפָּר, וְלֹא בִּרְצוּעָה שֶׁבֵּין קַרְנֶיהָ. פָּרָתוֹ שֶׁל רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה הָיְתָה יוֹצְאָה בִּרְצוּעָה שֶׁבֵּין קַרְנֶיהָ שֶׁלֹּא בִּרְצוֹן חֲכָמִים.

**William Davidson Edition - English:**
**And ewes may not go out *ḥanunot*, nor may a calf go out with a *gimon*, nor may a cow** go out **with the skin of a hedgehog [*kupar*], nor with a strap between its horns.** The mishna relates that **Rabbi Elazar ben Azarya’s cow would go out** on Shabbat **with a strap between its horns, contrary to the will of the Sages.**


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

**גְּמָ׳** מַאי טַעְמָא — כְּדַאֲמַרַן.

**William Davidson Edition - English:**
**GEMARA:** We learned in the mishna that a donkey may not go out on Shabbat with a saddlecloth if it was not tied to its back. The Gemara explains: **What is the reason? As we stated** above, there is room for concern that when not secured, the saddlecloth is liable to fall off the animal’s back, and its owner may come to retrieve the saddlecloth in the public domain.


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

וְלֹא בַּזּוּג אַף עַל פִּי שֶׁהוּא פָּקוּק: מִשּׁוּם דְּמֶיחְזֵי כְּמַאן דְּאָזֵיל לְחִינְגָּא.

**William Davidson Edition - English:**
We also learned in the mishna: A donkey may **not** go out **with a bell even if it is plugged** to prevent it from ringing. The reason is **that** the animal’s owner **appears like one going to the market,** who adorns his donkey with bells in honor of market day.


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

וְלֹא בְּסוּלָּם שֶׁבְּצַוָּארוֹ: אָמַר רַב הוּנָא: בֵּי לוֹעָא. לְמַאי עָבְדִי לֵיהּ? — לְהֵיכָא דְּאִית לֵיהּ מַכָּה, דְּלָא הָדַר חָיֵיךְ בַּיהּ.

**William Davidson Edition - English:**
It was also taught in the mishna: **Nor with a ladder that is around its neck. Rav Huna said:** This refers to a **device** tied to **the jaw. For what** purpose does the owner **do** so **to** the animal? **For** a circumstance **in which** the animal **has a wound**, **so that it does not chafe it again** and exacerbate the wound.


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

וְלֹא בִּרְצוּעָה שֶׁבְּרַגְלוֹ: דְּעָבְדִי לֵיהּ לְגִיזְרָא.

**William Davidson Edition - English:**
The mishna continues: **Nor with a strap that is around its leg.** The Gemara explains: What purpose does this strap serve? The owner **does** so **to** the animal to protect its **strides.** If its legs are slightly bent so that they knock against each other when the animal walks, a strap is tied there to prevent injury.


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

וְאֵין הַתַּרְנְגוֹלִין יוֹצְאִין בְּחוּטִין: דְּעָבְדִי לְהוּ סִימָנָא כִּי הֵיכִי דְּלָא לִיחְלְפוּ.

**William Davidson Edition - English:**
We learned further in the mishna: **And the roosters may not go out with strings.** For what purpose does the owner place the strings? **He does so to** the roosters as **a sign** indicating to whom they belong, **so that they will not be confused** with other roosters.


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

וְלֹא בִּרְצוּעָה: דְּעָבְדִי לְהוּ כִּי הֵיכִי דְּלָא לִיתְבְּרוּ מָאנֵי. וְאֵין הַזְּכָרִים יוֹצְאִין בָּעֲגָלָה: כִּי הֵיכִי דְּלָא לִחְמְטָן אַלְיָיתַיְהוּ.

**William Davidson Edition - English:**
The mishna continues: **Nor with a strap** on their feet. The Gemara explains that the owner **does** so **to** the roosters **so that they will not break vessels.** When their legs are tied, they jump around less and cause less damage. The mishna teaches: **Rams may not go out with a** small **wagon** under their tails. The Gemara explains that these wagons were placed there **in order that their tails will not be injured.**


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

וְאֵין הָרְחֵלִים יוֹצְאוֹת חֲנוּנוֹת: יָתֵיב רַב אַחָא בַּר עוּלָּא קַמֵּיהּ דְּרַב חִסְדָּא וְיָתֵיב וְקָאָמַר: מִשָּׁעָה שֶׁגּוֹזְזִין אוֹתָהּ טוֹמְנִין לָהּ עֶזֶק בְּשֶׁמֶן וּמַנִּיחִין לָהּ עַל פַּדַּחְתָּהּ כְּדֵי שֶׁלֹּא תִּצְטַנֵּן. אֲמַר לֵיהּ רַב חִסְדָּא: אִם כֵּן, עֲשִׂיתָהּ מָר עוּקְבָא.

**William Davidson Edition - English:**
The mishna teaches: **And ewes may not go out *ḥanunot*.** The Gemara relates that **Rav Aḥa bar Ulla sat before Rav Ḥisda and he sat and he said: From when they shear** the wool off the animal, **they soak a** soft **swatch** of wool or some other material **in oil and place it on** the animal’s **forehead so that it will not catch cold** until its wool grows back. *Ḥanunot* refers to animals with those swatches. **Rav Ḥisda said to him: If so, you turned** the animal into the Exilarch, **Mar Ukva.** That is treatment fit for him, not for a shorn sheep.


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

אֶלָּא יָתֵיב רַב פָּפָּא בַּר שְׁמוּאֵל קַמֵּיהּ דְּרַב חִסְדָּא וְיָתֵיב וְקָאָמַר: בְּשָׁעָה שֶׁכּוֹרַעַת לֵילֵד טוֹמְנִין לָהּ שְׁנֵי עֲזָקִין שֶׁל שֶׁמֶן, וּמַנִּיחִין לָהּ אֶחָד עַל פַּדַּחְתָּהּ וְאֶחָד עַל הָרֶחֶם כְּדֵי שֶׁתִּתְחַמֵּם. אֲמַר לֵיהּ רַב נַחְמָן: אִם כֵּן, עֲשִׂיתָהּ יַלְתָּא.

**William Davidson Edition - English:**
**Rather, Rav Pappa bar Shmuel sat before Rav Ḥisda, and he sat and he said: At the time that** the animal **crouches to give birth,** those tending to the animal **soak two swatches** of wool **in oil, and place one on** the animal’s **forehead and the other on its womb so that it will be warmed.** *Ḥanunot* refers to animals with those swatches. **Rav Naḥman said to him: If so, you turned** the animal into **Yalta,** my wife, who descended from the house of the Exilarch. That is treatment fit for her, not for an animal.


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

אֶלָּא אָמַר רַב הוּנָא: עֵץ אֶחָד יֵשׁ בִּכְרַכֵּי הַיָּם וְ״יַחְנוּן״ שְׁמוֹ, וּמְבִיאִין קֵיסָם וּמַנִּיחִין לָהּ בְּחוֹטְמָהּ כְּדֵי שֶׁתִּתְעַטֵּשׁ וְיִפְּלוּ דַּרְנֵי רֹאשָׁהּ. אִי הָכִי זְכָרִים נָמֵי! כֵּיוָן דִּמְנַגְּחֵי זְכָרִים בַּהֲדָדֵי מִמֵּילָא נָפְלָן. שִׁמְעוֹן נְזִירָא אָמַר: קִיסְמָא דְּרִיתְמָא.

**William Davidson Edition - English:**
**Rather, Rav Huna said: There is a certain tree in the cities** on the **sea** shore, **and *ḥanun* is its name.** Those tending to the animal **bring a wood chip** from the tree **and place it in** the animal’s **nose so that it will sneeze and the worms on its head will fall.** The Gemara asks: **If so,** not only ewes but also **rams** should be given this treatment. The Gemara answers: **Since the rams butt** heads **with each other,** the worms **fall in any event. Shimon the Nazirite said:** *Ḥanunot* is referring to animals into whose nose the **chip of a broom tree** would be placed.


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

בִּשְׁלָמָא דְּרַב הוּנָא, הַיְינוּ דְקָתָנֵי ״חֲנוּנוֹת״, אֶלָּא לְרַבָּנַן מַאי ״חֲנוּנוֹת״? דְּעָבְדִינַן לְהוּ מִילְּתָא דִּמְרַחֲמִינַן עֲלַיְיהוּ.

**William Davidson Edition - English:**
The Gemara asks: **Granted,** according to the explanation of **Rav Huna** that it is the chip taken from the *ḥanun* tree, **that is** why the mishna **teaches** the *halakha* employing the term ***ḥanunot*. However, according to** the explanations proposed by **the** other **Sages, what is** the reason that the mishna employed the term ***ḥanunot*?** The Gemara explains: **Because we do something to** the animals that indicates that **we have mercy on them;** *hanunot* in the sense of merciful.


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

וְאֵין הָעֵגֶל יוֹצֵא בְּגִימוֹן. מַאי עֵגֶל בְּגִימוֹן? אָמַר רַב הוּנָא: בַּר נִירָא. אָמַר רַבִּי אֶלְעָזָר: מַאי מַשְׁמַע דְּהַאי ״גִּימוֹן״ לִישָּׁנָא דְּמֵיכַף — דִּכְתִיב: ״הֲלָכוֹף כְּאַגְמוֹן רֹאשׁוֹ״.

**William Davidson Edition - English:**
We learned in the mishna: **And a calf may not go out** on Shabbat **with a *gimon*.** The Gemara asks: **What is** the meaning of: **A calf with a *gimon*? Rav Huna said**: **A small yoke** is placed on the calf in order to train it from an early age to bear a yoke. **Rabbi Elazar said: From where** is it **inferred that this** term ***gimon* is a term of bending? As it is written: “Is it to bow down his head like a bulrush [*agmon*]”** (Isaiah 58:5). There is an etymological similarity between the words *gimon* and *agmon*.


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

וְלֹא פָּרָה בְּעוֹר הַקּוּפָּר: דְּעָבְדִי לָהּ כִּי הֵיכִי דְּלָא לִמְצְיוּהָ יָאלֵי.

**William Davidson Edition - English:**
The mishna continues: **And a cow** may **not** go out on Shabbat **with the skin of a hedgehog** placed over its udder. The Gemara explains **that** the owner **does** this **to** the cow **so that creeping animals will not suckle from it.**


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

וְלֹא בִּרְצוּעָה שֶׁבֵּין קַרְנֶיהָ. אִי לְרַב דְּאָמַר בֵּין לְנוֹי בֵּין לְשַׁמֵּר — אָסוּר. אִי לִשְׁמוּאֵל דְּאָמַר לְנוֹי — אָסוּר, לְשַׁמֵּר — מוּתָּר.

**William Davidson Edition - English:**
It was also taught in the mishna: **And not with a strap that is between its horns.** The Gemara notes: **If** this is explained according **to** the opinion of **Rav, whether** the strap was intended **as an ornament or whether** it was intended **to secure** the animal, **it is prohibited** for the cow to go out into the public domain with it. **If** this is explained according **to** the opinion of **Shmuel,** if the strap was intended **as an ornament, it is prohibited;** if it was intended **to secure** the animal, **it is permitted.**


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

פָּרָתוֹ שֶׁל רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה: וַחֲדָא פָּרָה הַוְיָא לֵיהּ? וְהָא אָמַר רַב, וְאָמְרִי לָהּ אָמַר רַב יְהוּדָה אָמַר רַב: תְּרֵיסַר אַלְפֵי עִגְלֵי הֲוָה מְעַשַּׂר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מֵעֶדְרֵיהּ כׇּל שַׁתָּא וְשַׁתָּא.

**William Davidson Edition - English:**
The mishna relates that the **cow of Rabbi Elazar ben Azarya** would go out on Shabbat with a strap between its horns, contrary to the will of the Sages. The Gemara asks: **Did** Rabbi Elazar ben Azarya **have** only **one cow? Didn’t Rav say, and some say** that **Rav Yehuda said** that **Rav said: Rabbi Elazar ben Azarya would tithe from his herds 12,000 calves each and every year?** There were 120, 000 calves born in his herds annually. There is no way, then, to speak of the cow of Rabbi Elazar ben Azarya.


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

תָּנָא: לֹא שֶׁלּוֹ הָיְתָה אֶלָּא שֶׁל שְׁכֶינְתּוֹ הָיְתָה, וּמִתּוֹךְ שֶׁלֹּא מִיחָה בָּהּ נִקְרֵאת עַל שְׁמוֹ.

**William Davidson Edition - English:**
The Gemara answers: **It was taught** in the *Tosefta*: The cow **was not his; rather,** it was **his neighbor’s. And because he did not protest her** conduct and tell her that doing so is prohibited the cow **was called by his name** to his discredit, as if it were his.


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

רַב וְרַבִּי חֲנִינָא וְרַבִּי יוֹחָנָן וְרַב חֲבִיבָא מַתְנוּ: בְּכוּלֵּיהּ דְּסֵדֶר מוֹעֵד כָּל כִּי הַאי זוּגָא חַלּוֹפֵי רַבִּי יוֹחָנָן וּמְעַיֵּיל רַבִּי יוֹנָתָן. כׇּל מִי שֶׁאֶפְשָׁר לִמְחוֹת לְאַנְשֵׁי בֵיתוֹ וְלֹא מִיחָה — נִתְפָּס עַל אַנְשֵׁי בֵיתוֹ. בְּאַנְשֵׁי עִירוֹ — נִתְפָּס עַל אַנְשֵׁי עִירוֹ. בְּכָל הָעוֹלָם כּוּלּוֹ — נִתְפָּס עַל כָּל הָעוֹלָם כּוּלּוֹ.

**William Davidson Edition - English:**
It was related that **Rav, and Rabbi Ḥanina, and Rabbi Yoḥanan, and Rav Ḥaviva taught** the statement cited below. The Gemara comments: **Throughout the order of *Moed*, wherever this pair** of Sages is mentioned, **exchange Rabbi Yoḥanan and insert Rabbi Yonatan** in his place. In any event, they said: **Anyone who** had **the capability to** effectively **protest** the sinful conduct of **the members of his household and did not protest,** he himself is **apprehended for** the sins of **the members of his household** and punished. If he is in a position to protest the sinful conduct of **the people of his town,** and he fails to do so, he is **apprehended for** the sins of **the people of his town.** If he is in a position to protest the sinful conduct of **the whole world,** and he fails to do so, **he** is **apprehended for** the sins of **the whole world.**


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

אָמַר רַב פָּפָּא: וְהָנֵי דְּבֵי רֵישׁ גָּלוּתָא מִיתַּפְסוּ אַכּוּלֵּי עָלְמָא. כִּי הָא דְּאָמַר רַבִּי חֲנִינָא: מַאי דִכְתִיב ״ה׳ בַּמִּשְׁפָּט יָבֹא עִם זִקְנֵי עַמּוֹ וְשָׂרָיו״ — אִם שָׂרִים חָטְאוּ,

**William Davidson Edition - English:**
**Rav Pappa said: And** the members **of the household of the Exilarch were apprehended** and punished **for** the sins of **the whole world.** Because their authority extends across the entire Jewish world, it is in their hands to ensure that nobody commit a transgression. **As** indicated by **that which Rabbi Ḥanina 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**, saying: It is you who have eaten up the vineyard; the robbery of the poor is in your houses” (Isaiah 3:14)? The question arises: **If the princes sinned** by committing robbery,