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24b
{Shabbat 52a continues}
And Shmuel said: [It means,] They may go out led [by the chain], but they may not go out [with the chain] wound round them.
And the conclusion of the gemara is that they may {either} go out [with the chain] wound round them, or may go out led [by the chain].
{Shabbat 52b}
MISHNA:
AN ASS MAY GO OUT WITH ITS CUSHION IF IT IS TIED TO IT {to protect it from the cold}.
RAMS MAY GO OUT COUPLED [LEBUBIN].
EWES MAY GO OUT [WITH THEIR POSTERIORS] EXPOSED [SHEHUZOTH], TIED [KEBULOTH], AND COVERED [KEBUNOTH];
GOATS MAY GO OUT [WITH THEIR UDDERS] TIED UP.
R. JOSE FORBIDS IN ALL THESE CASES, SAVE EWES THAT ARE COVERED.
R. JUDAH SAID: GOATS MAY GO OUT [WITH THEIR UDDERS] TIED IN ORDER TO DRY UP, BUT NOT TO SAVE THEIR MILK
{Shabbat 53a}
Gemara:
"AN ASS MAY GO OUT WITH ITS CUSHION {IF IT IS TIED TO IT}":
Shmuel said: Providing it was tied thereto since erev Shabbat.
A brayta also says so: An ass may go out with its cushion when it was tied thereto on erev Shabbat, but not with its saddle, even if tied thereto on erev Shabbat.
Rav Assi bar Natan asked Rav Chiyya bar Ashi: May the cushion be placed on an ass on the Sabbath (and not to go out with it to the public domain)?
He said to him: It is permitted.
And so is the halacha.
However, a fodder-bag - Rav permits and Shmuel forbids.
And the halacha is like Shmuel, for we say: Rav Chiyya bar Yosef went and related Rav's ruling before Shmuel. He said: If Abba {=Rav} said thus, he knows nothing at all in matters pertaining to Shabbat.
{furthermore}
When R. Zera went up {to Eretz Yisrael} he found Rabbi Binyamin bar Yefet sitting and citing Rabbi Yochanan: A cushion may be placed on an ass on the Sabbath.
He said to him, 'Well spoken! and thus did Arioch teach it in Babylon too.'
Now, who is Arioch?
Shmuel!
But Rav too ruled thus? — Rather he had heard him conclude: Yet a fodder-bag may not be hung [around the animal's neck] on the Sabbath. Thereupon he exclaimed, 'Well spoken! And thus did Arioch teach it in Babylon.
For if it were Rav, a fodder-bag is permitted.
And further, they refute two refutations to Rav and Shmuel, and answer for Shmuel and do not answer for Rav.
{Shabbat 53b}
One may anoint [a sore] and scrape [a scab] off for a human being, but not for an animal.
And this is specifically when the sore is finished {has healed}, and the purpose being pleasure, but in the beginning of the sore {before it has healed}, and because of pain, we scrape even for an animal.
They learnt {in a brayta}: If an animal ate [an abundance of] vetch {which causes it to be constipated}, one must not cause it to run about in the courtyard to be cured; but R. Yoshiya is lenient.
Rava darshened {lectured}: The halachah is as Rabbi Yoshiya.
And now that Rava darshened that the halacha is as Rabbi Yoshiya, and is lenient because of the pain of an animal, and does not decree because of crushing of {medical} ingredients, we may deduce that the halacha is not like that which we learnt {in a brayta - tnan}:
If an animal has an attack of congestion {sheAchza dam}. It may not be made to stand in water to be cooled; if a human being has an attack of congestion, he may be made to stand in water to be cooled.but rather, even an animal may be made to stand in water.
For this Tanna that forbad, forbaf because of {fear of} crushing of {medical} ingredients, and in this, we rule that the halacha is like Rabbi Yoshiya who does not decree because of crushing of {medical} ingredients, for a man is not so churned up about the healing of his animal, so he will not come to crush {medical} ingredients.
They learnt {in a brayta}: A horse must not be led out with a fox's tail {Rashi: it was suspended between its eyes to ward off the evil eye}, nor with a crimson strap between its eyes {suspended as an ornament}, a zav must not go out with his pouch, nor goats with the pouch attached to their udders {either to catch the milk that may ooze out, or to protect the udders from thorns}, nor a cow with a muzzle on its mouth, nor may foals [be led out] into the streets with fodder-bags around their mouths; nor an animal with shoes on its feet, nor with an amulet which is not proven in respect to animals, even though it is proven with respect to humans, {i.e. three animals had been healed thereby}. But he may go out with a bandage on a wound or with splints on a fracture; and [an animal may be led out] with the after-birth hanging down; and the bell at the neck must be stopped up, and it may then amble about with it in the courtyard.
"RAMS MAY GO OUT COUPLED [LEBUBIN]":
What is meant by levuvim?
Rav {our gemara: Rav Huna} said: totarei {=coupled}.
By way of explanation, totarei are perfumed cloths that they use to improve and decorate the animal.
How is it indicated that LEBUBIN implies nearness? For it is written {Shir HaShirim 4:9}:
lev} that wolves should not attack them {Rashi: since wolves attack the heart}.
Rav Nachman bar Yitzchak said: It means the hide which is tied under their genitals, to restrain them from copulating with the females.
From what {do you know this is the definition}?
Because the following clause states: AND EWES MAY GO OUT SHEHUZOTH. What is SHEHUZOTH? With their tails tied back upwards {sheOchzot}, for the males to copulate with them.
Where is it implied
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