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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 53


(a) Why should an animal not be permitted to go out into the street with any accessory that is not tied?

(b) How does the Gemara prove from the Seifa of the Mishnah - which will appear later in this Perek - that one may allow a donkey to go out with the saddle-cloth on its back, only if it was already tied on Erev Shabbos?

(c) May one allow it to go out with a saddle that was tied before Shabbos - according to the Tana Kama of the Beraisa?

(d) Rabban Shimon ben Gamliel permits it 'u'Vilevad she'Lo Yikshor Lo Masrichan, u'Vilevad she'Lo Yifshol Lo Retzu'ah'.
What does this mean?

(a) Rav Chiya bar Ashi rules that one may place a saddle-cloth on a donkey's back, in a courtyard, on Shabbos.
What was his reaction when they asked him 'Mah Bein Zeh le'Ukaf?'

(b) How did they interpret his silence, and what did they then ask him from a Beraisa by 'Ukaf'?

(c) Rebbi Zeira said in his defence 'Shavkei, ke'Rebei Sevira Lei'. What did he mean?

(d) How does one remove a saddle from a donkey on Shabbos?

(a) Shmuel permits placing a saddle-cloth on the animal's back (in the courtyard), but forbids a Teraskal.
What did he say about Rav, who permits even a Teraskal?

(b) Why did Shmuel refer to Rav as 'Aba'?

(c) Why did Rebbi Zeira compliment Rebbi Binyamin bar Yefes? What did he say that pleased Rebbi Zeira?

(d) Who was 'Aryoch'?

(a) What two reasons does the Gemara give for the prohibition of removing the saddle, even though, even the placing of a saddle-cloth is permitted?

(b) Shmuel prohibits a donkey from going - even in a courtyard - with a Teraskal.
What is the Kashya on him from the Beraisa, which forbids young foals to go out into the street with a Teraskal tied round its neck? (c) How does Shmuel answer the Kashya?

(a) What is the purpose of hanging ...
1. ... a fox's tail
2. ... a red thread
between the eyes of a horse?

(b) May one allow the horse to go out into the street with them on Shabbos?

(c) Are the following permitted to carry in the street?

1. A Zav with his bag; a horse with its shoe (which is presumably detachable) and an animal wearing a proven Kemei'a?
2. A man wearing a Kemei'a which is proven; something which covers an animal's wound; a splint for its broken bone; and a placenta that has partially emerged?
(d) Why is the Tana more lenient in the second list than in the first?

(e) Is an animal permitted to wear a bell around its neck?

Answers to questions



(a) What does the Beraisa mean when it forbids an animal to go out with a Kemei'a - 'Af Al Pi she'Hu Mumcheh'? Mumcheh for whom?

(b) Why must we learn like this? Why can we not learn that the Beraisa speaks even when it is Mumcheh for the animal?

(c) How can a Kemei'a be a 'Mumcheh le'Adam ve'Lo li'Beheimah'?

(d) Then to which case does the Beraisa refer, when it writes 'Zeh Chomer bi'Veheimah mi'be'Adam'?

(a) Having established that, when something is for the animal's health, it is permitted, what does the Beraisa mean when it says ...
1. ... 'Ein Sachin u'Mefarchesin li'Beheimah'?
2. ... 'Beheimah she'Achzo Dam, Ein Ma'amidin Osah be'Mayim Bishevil she'Titztanen'?
(b) Rav permits the animal to carry even what is for its pleasure - such as a Teraskal.
What does he do with the Beraisa 'Ein Sachin u'Mefarchesin' etc.?

(c) Why is a person who has diarrhea permitted to stand in cold water on Shabbos, whereas it is forbidden to stand an animal in cold water?

(a) What problem does the Gemara have with the above from the Beraisa, which permits the owner to call his animal from outside the Techum Shabbos?

(b) How does the Gemara first reconcile our Sugya with that Beraisa?

(c) Alternatively, it is a Machlokes Tana'im.
What is the Machlokes Tana'im?
What does 'Kedei she'Tisrafeh' mean?

(a) When is it permitted to allow a goat to go out with a bag tied over its teats, and why?

(b) Alternatively, the Beraisa which permits it (even when it is not tied tightly) is Rebbi Meir (the Tana Kama of our Mishnah), and the Beraisa which forbids it is Rebbi Yossi (in our Mishnah). The Gemara also suggests that the author of both Beraisos could be Rebbi Yehudah.
How will that help us to reconcile the two Beraisos?

(a) Rav Yosef praised that man whose wife died, and to whom a miracle occurred: unable to pay for a wet-nurse to feed their baby, he breast-fed him himself.
What did Abaye comment on this, and what is his reasoning?

(b) What comments did Rav Yehudah and Rav Nachman make from here with regard to Parnasah?

(c) And what comment did Rebbi Chiya make when Rebbi praised that woman, whose husband never discovered that she had a hand missing until the day she died?

(a) 'Zecharim Yotz'in Levuvin'.
How does the Gemara explain this Mishnah according to the Pasuk in (Shir ha'Shirim) "Libavtini Achosi Kalah"? What does that Pasuk mean?

(b) According to Ula, 'Levuvin' has something to do with wolves.
How does *he* explain the Mishnah, and why specifically rams?

(c) Why can the reason not be, either because it is the males that go at the head of the herd, or because the rams are fatter?

(a) Rav Nachman bar Yitzchak interprets 'Levuvin' as a piece of leather which they tie underneath their male organs.
Why does the Gemara prefer this explanation? What is the connection with 'ha'Recheilos Yotz'os Shechuzos'?
What does *that* mean?

(b) What does the Gemara prove from the Pasuk in Mishlei "ve'Hinei Ishah Likeraso *Shis Zo*nah u'Netzuras Lev"?

Answers to questions
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