We begin our study with a discussion from Tractate Shabbat concerning the laws of carrying on Shabbat. The Mishnah states that sheep may go out on Shabbat with their tails tied, a practice referred to as kevulot. This refers to tying the animal's tail underneath its body to prevent male animals from mating with the females. The Gemara seeks to understand the meaning of kevulot in this context, specifically how it connotes infertility or restriction.
The Gemara draws a parallel from the book of Kings, where King Solomon gave twenty cities to Hiram, the king of Tyre. Hiram was displeased with these cities, asking, "What are these cities that you have given me, my brother?" and named them "Cabul." Rav Huna explains that these cities were inhabited by people laden with gold and silver, meaning they were very wealthy. Hiram was displeased because, being rich and spoiled, they would not perform work for the king, rendering the land unproductive for his purposes. Thus, it was called "Cabul" because it was unproductive in terms of labor.
Nachman bar Yitzchak offers a different interpretation: the land itself was salty and cracked, making it infertile and unsuitable for planting. When one walked on this land, their feet would sink up to their ankles, a condition referred to as "Kabla." People would say that land into which one's feet sink is infertile. From this, we derive that kevulot signifies infertility, explaining Hiram's displeasure with the barren land.
The Mishnah continues, stating that ewes may go out kevunot. This refers to tying a garment around a newborn sheep to preserve the purity and whiteness of its fleece, enabling the creation of fine garments. This practice is likened to the description of a type of leprosy, se'et, which is said to be the color of clean, white fleece, like that of a newborn lamb covered for protection.
Next, the Mishnah discusses goats, which may go out tzerurot, meaning with their udders tied. The Tana Kama permits tying the udders of a goat, whether to dry them out (liyabesh) or to collect milk (lihalev). Rabbi Yose prohibits both actions, while Rabbi Yehuda permits drying them out but prohibits collecting milk. Rav rules in accordance with Rabbi Yehuda, distinguishing between drying and collecting. Shmuel prohibits both actions in all cases.
Some Sages held an independent teaching that Rav makes a distinction between drying and collecting, consistent with Rabbi Yehuda's view, while Shmuel prohibits both, consistent with Rabbi Yose's view. Another version of this teaching states that Rav permits drying but prohibits collecting, consistent with Rabbi Yehuda. However, Shmuel prohibits both drying and collecting. This prohibition stems from a concern that an observer might not discern the intention behind tying the udders. If one ties them for the permissible purpose of drying, an onlooker might assume it is for the prohibited purpose of collecting milk, leading to a transgression. Therefore, to prevent this, all tying is prohibited.
Shmuel states that the halakha follows Rabbi Yehuda's lenient view, permitting drying but prohibiting collecting. However, Rabbi Yochanan rules according to the Tana Kama, who permits both. Thus, there is a range of opinions regarding the permissibility of tying a goat's udders on Shabbat.
The Mishnah then introduces new prohibitions regarding what an animal may not go out with on Shabbat in the public domain. A camel may not go out with a metutelet. This term has several interpretations: some say it is a rope tied under the animal's tail to prevent the saddle from sliding back on an incline; others say it is a regular saddle; and some explain it as a type of pillow placed under the tail to prevent scraping. Regardless of its exact form, the underlying concern is that it might fall off, leading one to carry it on Shabbat, which is prohibited. Similarly, an animal may not go out akud or ragul, terms referring to different methods of tying an animal's legs to prevent it from running away. The Gemara will elaborate on these. The prohibition is either because it causes the animal distress, making it a burden (masui), or because it might fall off, leading to carrying.
Furthermore, one may not tie camels together in a line and pull them, as this resembles leading them to market for sale. However, one is permitted to hold the ropes of several camels in their hand and pull them, provided the ropes are not tied together around the hand. The Gemara explains that tying the ropes around one's hand is prohibited due to the concern of kilayim (forbidden mixtures).
The Gemara clarifies the term metutelet. If it is tied securely to the animal's tail and around its hump, it is not likely to fall off, and thus, there is no concern of carrying. Similarly, if the metutelet is tied to the animal's placenta (shilya) after birth, the animal will not shake it off due to the pain it would cause, again eliminating the concern of carrying.
Regarding akud and ragul: Rav Yehuda explains that akud means tying a front leg to a back leg. Ragul means bending a leg upwards and tying it. A braita is then cited, which defines akud as tying two front legs together or two back legs together, or a front leg to a back leg. This braita also defines ragul as bending a leg upwards. The Gemara notes that Rav Yehuda's definition of akud (front leg to back leg) aligns with the braita's first option, but not with the other two. The Gemara concludes that Rav Yehuda follows a different Tana, who explicitly defines akud as tying a front leg to a back leg, similar to how Yitzchak Avinu was bound, and ragul as bending and tying a leg.
The prohibition against tying camels in a row and pulling them in the public domain is because it resembles leading them to market for sale (mayta'a ma'amar av'yudam eshum demeh). However, holding multiple ropes in one's hand is permitted. The Gemara then addresses the condition that one must not wrap the ropes around their hand. This prohibition is due to the concern of kilayim. Initially, the Gemara considers if this refers to kilayim of working an animal with a human, but dismisses this, as the Mishnah in Kilayim states that a person is permitted to work with all animals. The concern, therefore, is kilayim of the ropes themselves, specifically sha'atnez (a mixture of wool and linen). If one rope is wool and another is linen, wrapping them around the hand could constitute sha'atnez, especially if a knot is made, as a single stitch is not considered a binding. Thus, the prohibition is against wrapping and knotting ropes of different materials around one's hand.
Shmuel adds another condition: when holding ropes, they should not protrude from one's hand by more than a tefach (handbreadth), lest it appear as if one is carrying the rope rather than leading the animal. A different tradition, however, states that Shmuel allows up to two tefachim. The Gemara reconciles this by stating that if one is asked, they should be stringent and say that more than one tefach is prohibited. Another teaching from the house of Shmuel states that the rope connecting the hand to the animal must be at least a tefach above the ground. This is to avoid the appearance of carrying the rope rather than leading the animal. So, there are two distinct requirements: the rope wrapped around the hand should not extend more than a tefach, and the rope leading to the animal should not dangle within a tefach of the ground.
The Mishnah continues with other prohibitions: a donkey may not go out with a saddle (marda'at) if it is not tied securely. The reason, as discussed earlier, is the concern that it might fall off, leading to carrying. The Mishnah also mentions that an animal may not go out with a bell (zug) around its neck, even if it is stuffed to prevent ringing. This is because a bell signifies an intention to sell the animal in the marketplace, making it a burden rather than a necessary item for the animal. Similarly, a ladder-like device placed on the side of an animal's head, used to prevent it from licking a blemish on its back, is prohibited because it might fall off, leading to carrying. Pads placed on an animal's knees to prevent them from knocking together are also prohibited for the same reason.
Chickens may not go out with strings (chutim) on their feet. These strings were used as a marker to distinguish one's chickens from others, or to tie their legs together to prevent them from jumping around and breaking household items. This is considered a burden, not a garment, and thus prohibited. Male rams may not go out with a small carriage (agala) attached to their backs, used to hold their tails to prevent them from getting dirty. This is also considered carrying, not a garment.
The Mishnah mentions that sheep (rechadim) may not go out with items called hanunot. The Gemara provides two explanations for this. One explanation is that after shearing, when the sheep are cold, cotton soaked in oil would be placed on their foreheads to warm them. This is considered a burden. The Gemara questions this, noting that such a practice shows an extraordinary level of care, akin to the care given to important individuals like Mor Ogba or Yalta, the wife of Rav Nachman. A second explanation for hanunot is that when a sheep is giving birth, two pieces of oil-soaked cotton are placed on its forehead and neck/womb to warm it. Again, the Gemara questions the likelihood of such a luxurious practice for a sheep.
Another interpretation of hanunot relates to a piece of wood from an island, named hanun wood, which was inserted into an animal's nose to induce sneezing, thereby removing lice and worms. The Mishnah specifically mentions female sheep in relation to hanunot. The Gemara asks why only females, as males also have lice. The answer is that male animals gore each other, causing their heads to shake, and the lice fall off naturally. Shimon Nazira identifies this as ritma wood. Rav Huna explains that the wood itself is called hanun, hence the term hanunot. The Rabbanan, however, explain that it is called hanunot because the act of de-lousing is a merciful (hanun) procedure for the animal.
A calf (egel) may not go out with a gimon. This is a weight placed on a calf's neck to train it to keep its head down while working. The Gemara cites a verse from Jeremiah to show that agmon refers to something that causes the head to be lowered. A cow may not go out with an or hakupar, which is a prickly leather item placed under its udders to prevent other animals or leeches from nursing and taking its milk. Finally, a cow may not go out with a rope (ritzua) between its horns.
The Mishnah concludes with a famous story: the cow of Rabbi Elazar ben Azariah went out on Shabbat wearing such a rope, which the Chachamim did not approve of, considering it carrying. The Gemara questions how Rabbi Elazar ben Azariah, who was immensely wealthy (his tithe on cows alone was 12,000 cows annually), could be associated with only "a cow." The Gemara clarifies, citing a braita, that it was not his cow but his neighbor's. However, because he failed to rebuke his neighbor for this transgression, the act was attributed to him. This teaches a profound lesson: a person with the ability to rebuke their household members is held accountable for their actions. If they can rebuke the people of their city, they are accountable for the city. If their influence extends to the entire world, they are accountable for the entire world. Rav Papa states that the heads of the exile (reshei galuta), who wield great power, are responsible for the behavior of the entire world. Rav Chanina cites a verse from Isaiah, indicating that God will hold the Sages and officers responsible. The Gemara explains that if the officers sinned, the Sages are held accountable because they failed to rebuke them. Similarly, Rabbi Elazar ben Azariah was held accountable for his neighbor's cow because he did not rebuke her.