משנה: בַּמֶּה בְּהֵמָה יוֹצְאָה וּבַמָּה אֵינָהּ יוֹצְאָה. יוֹצֵא הַגָּמָל בָּאִיפְסָר וְהַנָּקָה בַחֲטָם וְהַלִּיבְדְּקֵס בַּפְרוּמְבִּיָּא וְהַסּוּס בַּשֵׁיר וְכָל בַּעֲלֵי הַשֵּׁיר יוֹצְאִין בַּשֵּׁיר וְנִמְשָׁכִין בַּשֵּׁיר וּמַזִּין עֲלֵיהֶן וְטוֹבְלִין בִּמְקוֹמָן׃ MISHNAH: With what may an animal go out and with what may it not go out1Since the Sabbath paragraph in the Ten Commandments prescribes rest for animals, one may not let one’s animals go into the public domain carrying anything which may be considered a load.? A camel may go out with a bridle, and a female camel with a nose ring, and a Lybian donkey with a bridle2Greek φορβειά, ἡ, “mouthband”., and a horse with a chain, and all that have a chain may go out with the chain and may be drawn with the chain which may be sprinkled upon and immersed in place3If the chain became impure the entire animal may be immersed in water and the chain with it; this is counted as immersion in a miqweh. If the impurity is that of a corpse, the water with the ashes of the Red Cow may be sprinkled on the chain while it is on the horse..
הלכה: בַּמֶּה בְּהֵמָה יוֹצְאָה וּבַמָּה אֵינָהּ יוֹצְאָה כול׳. תַּנֵּי רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוּסֵי מִשּׁוּם אָבִיו. אַרְבַּע בְּהֵמוֹת נִמְשָׁכוֹת בָּאִיפְסָר וְאֵילּוּ הֵן. הַסּוּס וְהַפֶּרֶד הַגָּמָל וְהַחֲמוֹר. אָמַר רִבִּי חִזְקִיָּה. וְסִימָנָא וְכֵ֨ן תִּֽהְיֶ֜ה מַגֵּפַ֣ת הַסּ֗וּס הַפֶּ֨רֶד֙ הַגָּמָ֣ל וְהַֽחֲמ֔וֹר. רַב אָמַר. הֲלָכָה כְּרִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוּסֵי. HALAKHAH: “With what may an animal go out and with what may it not go out,” etc. 17Shabbat.51b">Babli 51b,Shabbat.52a">52a. Tosephta 4:1 (ed. Liebermann).“Rebbi Ismael ben Rebbi Yose stated in his father’s name: Four kinds of animals are drawn by the bridle17aFarsi افسار.: the horse, and the mule, the camel, and the donkey.” Rebbi Ḥizqiah said, and its sign, so will be the plague of the horse, the mule, the camel, and the donkey17bZechariah.14.15">Zech. 14:15., Rav said, practice follows Rebbi Ismael ben Rebbi Yose18All these animals may be led out on the Sabbath by their bridle..
לִיבְדְּקֵס. אִית תַּנָּיֵי תַנֵּי. לִגְדֻּקָס. מָאן דָּמַר לִיבְדֻּקָס. עָל שֵׁם לוּבִים וְכוּשִׁים בְּמִצְעָדָֽיו. מָאן דְּמַר לִגְדֻּקָס. אַמְבַּטֵיס. מָהוּ אַמְבַּטֵיס. חֲמֹר סְלַק. 19The origin of this text is in Kilayim 8:4" href="/Jerusalem_Talmud_Kilayim.8.4">Kilaim 8:4, Notes 62–71. The text here is a copy even though it has a better transcription of the Greek since the last sentence refers tio Kilayim 8:3:1" href="/Jerusalem_Talmud_Kilayim.8.3.1">Mishnah Kilaim 8:4 and makes no sense here. A very detailed study of the first six sentences here and in Kilaim was done by J. N. Epstein, מבוא לנוסח המשנה2, Jerusalem 1964, pp. 97–99, where all variant readings of the names here, in Kilaim, and Gen. rabba (ad 49:11) are collected and commented on. The vocalization of ליבדקס from the Kaufmann ms. of the Mishnah.“A Libyan donkey.” Some Tannaim state: “Not a lgdqs.20An unexplained word that was unknown even to the rabbis of the Yerushalmi. Libdyqos is adj. Λιβυστικός, -ή, -όν, “Libyan”.” He who says libdyqos because of “Libyans and Nubians in His train.21Daniel.11.43">Dan. 11:43.” He who says lgdqs, ἀμβάτης22A poetic word, usually ἀναβάτης, -ου, ὁ, “stallion”. J. N. Epstein points out that because of the nasal pronunciation of m in Galilean speech, an m can easily be inserted or disappear, so that ἀμβάτης and ἀναβάτης are really one and the same.. What is ἀμβάτης? A donkey stallion.
רִבִּי יוֹנָה אָמַר. רַב הוֹשַׁעְיָה בָעֵי. גֵּרִים הַבָּאִים מִלּוּבִּי מָהוּ לְהַמְתִּין לָהֶן שְׁלֹשָׁה דוֹרוֹת. אָמַר רִבִּי יוֹנָה בֶּן צְרוּיָה. מִן מָה דַנָן חֲמֵיי הַהֵן פוּלָא מִיצְרִייָא כְדוֹן רְטִיב אִינּוּן צְווָחִין לֵיהּ לוּבִּי. כְּדוּ נְגִיב אִינּוּן צְווָחִין לֵיהּ פּוּל מִצְרִיי. הָדָא אָֽמְרָה. גֵּר מִלּוּבִּי צָרִיךְ לְהַמְתִּין ג׳ דוֹרוֹת. הָדָא אָֽמְרָה. הוּא לוּבִּי הוּא מִצְרִי. רִבִּי יִצְחָק בַּר נַחְמָן בְּשֵׁם רִבִּי אוֹשַׁעְיָה הֲלָכָה כְדִבְרֵי הַתַּלְמִיד. דִּבְרֵי חֲכָמִים. כָּל־מִין פִּרְדּוֹת אֶחָד. Rebbi Jonah said, Rav Hoshaia asked: Do proselytes from Libya have to wait three generations23Deuteronomy.23.8-9">Deut. 23:8–9 prescribes that an Egyptian proselyte and his direct offspring may not marry anyone born to Jewish parents. {The discussion is purely theoretical since one holds that the political upheavals already from the time of Sanherib did displace all peoples originally mentioned in the Pentateuch, Yadayim 4:4" href="/Mishnah_Yadayim.4.4">Mishnah Yadayim 4:4; cf. Šulḥan ˋArukh Even Haʹezer 4:10.}? Rebbi Jonah (Ben Ṣeruya) [from Bostra]24The name is correct in Kilaim [in brackets], incorrect here (in parentheses). said, from what we see that they call a green Egyptian bean Libyan25A bean is لوبيا lubia in Arabic and Farsi; according to N. Brüll, the name is originally Coptic. but a dry one Egyptian, that means a proselyte from Libya has to wait three generations; it means that Libyan is identical with Egyptian. Rebbi Isaac bar Naḥman in the name of Rebbi Hoshaiah: Practice follows the student26This sentence refers to Kilayim 8:3:1" href="/Jerusalem_Talmud_Kilayim.8.3.1">Mishnah Kilaim 8:4 and does not belong here.. The words of the Sages are that all kinds of mules are one27For the rules of Kilaim it does not matter whether father or mother are horse or donkey; they all may be mated together. Chullin.79a">Babli Ḥulin 79a..
רִבִּי שְׁמוּאֵל בְשֵׁם רִבִּי זְעִירָא. כְּמַה דְתֵימַר לְעִנְייָן אִיסּוּר. וְכֵן כָּל־שְׁאָר הַבְּהֵמָה. לְעִנְייָן הֵיתֵר וְכֵן. Rebbi Samuel in the name of Rebbi Zeˋira: As one says in matters of prohibition “and so all other animals”, in matters of permission it is the same28Just as in Mishnah 3 the camel is only an example, so also in Mishnaiot 1 and 2 the species of animals are only examples. In any case anything necessary to guard the animals to prevent them from getting lost is not a load and not forbidden on the Sabbath..
הַסּוּס בַּשֵׁיר. וְלֹא כֵן תַּנֵּי. כָּל־תַּכְשִׁיטֵי אָדָם טְמֵאִין וְתַכְשִׁיטֵי בְהֵמָה טְהוֹרִין. תִּיפְתָּר בָּעֲשׂוּיִין לְהַנּוֹתָן. וְאֵינוֹ עוֹשֶׂה חֶרֶץ. אֶלָּא כְּרִבִּי שִׁמְעוֹן. דְּתַנֵּי. לֹא יְגָ[רֵ]ר אָדָם אֶת הַמִּיטָּה וְאֶת הַכִּסֵּא וְאֶת הַסַּפְסָל וְאֶת הַקַּתֵידְרָה מִפְּנֵי שֶׁהוּא עוֹשֶׂה חֶרֶץ. וְרִבִּי שִׁמְעוֹן מַתִּיר. אָמַר רִבִּי חִינְנָא. כְּהָדָא דְתַנֵּי. דֶּלֶת גּוֹרֶרֶת מַחֲצֶלֶת גּוֹרֶרֶת קִינְקִילֹון גּוֹרֵר פּוֹתֵחַ וְנוֹעֵל בַּשַּׁבָּת. וְאֵין צָרִיךְ לוֹמַר בְּיוֹם טוֹב. וְתַנֵּי כֵן. מַחֲצֶלֶת שֶׁהִיא קְשׁוּרָה וּתְלוּיָה בֶעָמוּד פּוֹתֵחַ וְנוֹעֵל בַּשַּׁבָּת. וְאֵין צָרִיךְ לוֹמַר בְּיוֹם טוֹב. “And the horse with a chain.” But did we not state, all human decorations are impure but decorations of animals are pure29If all decorations of animals are impervious to impurity, how could a chain around a horse’s neck ever need immersion?? Explain it if they are made to lead them30Read להנותן as להנחותן, as gutturals were no longer articulated in Galilean speech (S. Liebermann). The chain is an implement, not a decoration. But then it must have slack and might be drawn on the ground, making a groove.. But then does it not make a groove? But following Rebbi Simeon, as it was stated:31Shabbat 3:3:3" href="/Jerusalem_Talmud_Shabbat.3.3.3">Chapter 3 Note 74 and the sources quoted there. “A person may not drag a bed, or a chair, or a footstool5Against attacks by predators., or a fauteuil, because he makes a groove, but Rebbi Simeon permits.” Rebbi Ḥinena said, like the following as it was stated32Tosephta Eruvin 8:12 (ed. Liebermann), Yom Ṭov 2:19 (as continuation of R. Simeon’s Tosephta); Eruvin.101a">Eruvin Babli 101a, Yerushalmi Chapter 10, Note 119. The Tosephta need not necessarily be only R. Simeon’s teaching since the impression made by the fixed doors on the dirt floor is only a temporary effect.: “a hinged door, a hinged mat, hinged lattice gates33Greek κιγκλίς, -ίδος, ἡ, mostly in plural κιγκλίδες, “lattice gates”; Latin cancellus, -i, n. “lattice barrier, grating, grille”, cf. Avodah zarah Chapter 2 Note 219., one may open and lock on the Sabbath, and it is not necessary to say on a holiday.” It also was stated34Eruvin 10:8:4" href="/Jerusalem_Talmud_Eruvin.10.8.4">Eruvin Chapter 10, Note 119, Tosephta 8:11 (ed. Liebermann).: “If a mat was tied to and hanging from a pillar, one may open and lock on the Sabbath, and it is not necessary to say on a holiday.”
וּמַזִּין עֲלֵיהֶן וְטוֹבְלִין בִּמְקוֹמָן: תַּמָּן תַּנִּינָן. לֹא תִטְבֹּל בָּהֶן עַד שֶׁתְּרַפֵּם. וְכָא הוּא אָמַר הָכֵין. אָמַר רִבִּי מָנָא. כָּאן בְּרָפִים. כָּאן בָּאֲפוּצִים. “Which may be sprinkled upon and immersed in place3If the chain became impure the entire animal may be immersed in water and the chain with it; this is counted as immersion in a miqweh. If the impurity is that of a corpse, the water with the ashes of the Red Cow may be sprinkled on the chain while it is on the horse..” There, we have stated35Mishnah 6:1, speaking of ribbons in women’s hair. Since purification requires immersion of one’s “entire body” in water (Leviticus.15.16">Lev. 15:16), an immersion is invalid if not the entire surface of the object or subject to be purified is wetted.: “She may not immerse herself wearing them unless she relaxes them.” And here he says so? Rebbi Mana said, here if they are loose, there if they are tight36If the chain is there to lead the horse it cannot be tight. The living horse cannot be impure; it also is not an obstacle to purification. Shabbat.52b">Babli 52b..