Rif Shabbat 25a

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25a

{Shabbat 53b continues}

Where is it implied that SHEHUZOTH denotes exposed? In the verse {Mishlei 7:10}:

י וְהִנֵּה אִשָּׁה, לִקְרָאתוֹ; שִׁית זוֹנָה, וּנְצֻרַת לֵב.

10 And, behold, there met him a woman with the attire of a harlot, and wily of heart.

{Shabbat 54a}
"{EWES MAY GO OUT} TIED [KEBULOTH]":
What is KEBULOTH?
With their tails tied downwards, to restrain the males from copulating with them.

"[AND COVERED] KEBUNOTH":
What is KEBUNOTH? —
It means that they [the sheep] are covered for the sake of the fine wool.
As we learn {in a Mishna in the beginning of the first perek of Negaim}: [The hue of] a rising is like white wool.
What is white wool?
Rav Bibi bar Abaye said in the name of Rav Ashi {we only have Rav Bibi bar Abaye in our gemara}:Like pure wool [from a sheep] which is covered from birth in order to produce fine wool.

"AND GOATS MAY BE LED OUT [WITH THEIR UDDERS] TIED UP":
It was stated {by Amoraim}:
Rav said: The halacha is like Rabbi Yehuda {who said that GOATS MAY BE LED OUT [WITH THEIR UDDERS] TIED UP IN ORDER TO DRY UP, BUT NOT TO SAVE THEIR MILK}.
And Shmuel said that that halacha is like Rabbi Yossi {who FORBIDS IN ALL THESE CASES, SAVE EWES THAT ARE COVERED}

And some learn this report by itself:
Rav said: If it is in order to go dry, it is permitted. but if it is for milking it is forbidden;
And Shmuel said: Both this and that are forbidden.

And some learn this that goats may be led out {with their udders} tied up in order to dry up but not to save their milk - that they cited this in the name of Rabbi Yehuda ben Beteira that this is the halacha, but who can vouch which is for going dry and which is for milking? And since we cannot distinguish [between them], both are forbidden. Shmuel said, and some say, Rav Yehuda cited Shmuel, that the halacha is like Rabbi Yehuda ben Beteira.
And Rav said: The halacha is like the first Tanna {in our Mishna that both are permitted}.
{In our gemara, this statement is not attributed to Rav but rather, when Rabin came, he cited it in the name of Rabbi Yochanan.}

And the halacha is like Rav who said that the halacha is like Rabbi Yehuda in our Mishna, who said that GOATS MAY BE LED OUT [WITH THEIR UDDERS] TIED UP IN ORDER TO DRY UP, BUT NOT TO SAVE THEIR MILK, for it established to us, Rav and Shmuel - the halacha is like Rav as regards prohibitions.

MISHNA.
AND WHEREWITH MAY IT NOT GO OUT? A CAMEL MAY NOT GO OUT WITH A PAD [TIED TO ITS TAIL] OR 'AKUD OR RAGUL;
AND SIMILARLY OTHER ANIMALS.
ONE MUST NOT TIE CAMELS TOGETHER AND PULL [ONE OF THEM]. BUT HE MAY TAKE THE CORDS IN HIS HAND AND PULL [THEM]. PROVIDING HE DOES NOT TWINE THEM TOGETHER.

Gemara:
They learnt {in a brayta - tana}: A camel must not go out with a pad tied to its tail, but it may go out with a pad tied to its tail and its hump.
{since in the first case it can slide off, but not in the second.}

Rabba bar bar Huna said: A camel may be led out with a pad tied to its after-birth {since the camel will not pull at it, as it is painful}.

"OR 'AKUD OR RAGUL":
Rav Yehuda said: 'AKUD means the tying of hand and foot together, like Yitzchak the son of Avraham {at the Akeida}.
RAGUL means that the forefoot must not be bent back on to the shoulder and tied.

"ONE MUST NOT TIE CAMELS TOGETHER":
What is the reason?
Rav Sheshet {our gemara: Rav Ashi} said: Because it looks as if he is going to the fair.

"BUT HE MAY TAKE THE CORDS IN HIS HAND...":
Rav Ashi said: This was taught only in respect to Kil'ayim.
Kil'ayim of what?
Shall we say, kil'ayim of man {that is, man with camel working together}?
But we learn {tnan}: A man is permitted to plough and pull with all of them.

Perhaps if it means kil'ayim of the cords.
{some are of wool, while others are of flax; when twined together they become kil'ayim, and as he holds them, they warm his hands, which is the equivalent of 'wearing'}
But we learnt {tnan}: If one fastens [two pieces together] with one fastening {=stitch or knot} it is not a connection.

After all, it means kil'ayim of the cords, but this is its teaching: providing that he does not twine and knot [them together] {in a double fastening}

Shmuel said: Providing that a handbreadth of a cord does not hang out of his hand.

But they learnt {tana} in the academy of Shmuel {our gemara: Rabbi Yishmael}: Two handbreadths?

Abaye said: Now that Shmuel said one handbreadth, while the academy of Shmuel taught two handbreadths, Shmuel comes to inform us the halachah in actual practice, of a handbreadth.

{Shabbat 54b}

But we learnt {in a brayta}: Providing that he lifts it a handbreadth from the ground? {implying no limit}? — That was taught of the cord between {the man and the camel}

MISHNA.
A DONKEY MAY NOT GO OUT WITH A CUSHION, WHEN IT IS NOT TIED TO IT, OR WITH A BELL, EVEN IF IT IS PLUGGED, OR WITH A LADDER[-SHAPED YOKE] AROUND ITS NECK, OR WITH A THONG AROUND ITS FOOT.
FOWLS MAY NOT GO OUT WITH RIBBONS, OR WITH A STRAP ON THEIR LEGS;
RAMS MAY NOT GO OUT WITH A WAGGONETTE UNDER THEIR TAILS, {these rams were very fat, and the wagon was there to preserve it}
EWES MAY NOT GO OUT PROTECTED [HANUNOTH].
OR A CALF WITH A GIMON,
OR A COW WITH THE SKIN OF A HEDGEHOG {tied around its udder}, OR WITH THE STRAP BETWEEN ITS HORNS.
R. ELEAZAR B. 'AZARIAH'S COW USED TO GO OUT WITH A THONG BETWEEN ITS HORNS, [BUT] NOT WITH THE CONSENT OF THE RABBIS.

Gemara:
"A DONKEY MAY NOT GO OUT WITH A CUSHION {WHEN IT IS NOT TIED TO IT}":
What is the reason?
As we have stated. {this is a citation of the gemara. It means as we have stated in the gemara in Shabbat 53a}

By way of explanation, as we have stated earlier, "what is meant by 'not tied to it?' If you say that it is not tied to it at all, it is obvious that he must worry lest it fall off and he come to carry it. Rather, is is not {=it must mean} that it was not tied to it since erev Shabbat.