תלמוד על דברים 5:14

Why did they say, if he was riding on an animal one tells him, descend? The colleagues say, maybe the animal will (be girded, be nursing) [be damaged]⁴¹The text is not clear, nor is its meaning. The scribe’s text is תיטק but the letter ט is damaged and was read as נו by the Venice printer and נז by the corrector. There is no Hebrew root נטק (or יטק) on record; the Arabic root נטק means “to gird”. In the Babli 36b the reason is purely rabbinic, lest one cut a twig from a tree to drive the animal. The reader’s own conjecture as to the meaning will be as good as any other proposed interpretation.. Rebbi Yose said to them, think of it, if it was a large camel! Rebbi Aḥa bar Pappus stated before Rebbi Ze`ira: There is a difference, because he is commanded about the rest of his animals like his own: That your ox and your donkey rest⁴²Ex. 23:12.; like you⁴³Deut. 5:14.. There are Tannaim who state, one may lean on an animal. There are Tannaim who state, one may not lean on an animal. Rav Ḥisda said, he who said one may lean on, if he is healthy; he who said one may not lean on, if he is weak⁴⁴A healthy person leans on an animal as he would lean on a human; this must be permitted. A sickly person might use the animal to support his entire weight; this is counted as a biblical infraction.. Rebbi Yose says, Rebbi Abba bar Mamal and the colleagues disagreed. One said, one may lean on, but the other said, one may not lean on. He who said one may lean on, if he leans a little bit; he who said one may not lean on, if he puts on his full weight. We do not know who said what. Since Rebbi Yose did not say anything in the name of Rebbi Abba bar Mamal, this implies⁴⁵Since R. Yose reported the disagreement between Amoraim without further discussion he indicated that this disagreement was unimportant since the apparent disagreement between Tannaim already was explained away by Rav Ḥisda; the latter’s explanation was accepted also in the Galilean Academy. In the Babli (Šabbat155a, Ḥagigah16b) any leaning on animals is forbidden. that a healthy person may lean on, a weak one may not lean on.

“One may not tie camels one to the other and draw.” Rebbi Abba said, because of the suspicion, that they should not say this man goes out to do his job on the Sabbath. Assi said, it was necessary for kilaim⁵⁰This refers to the rule that in leading a group of camels or horses one should not twist the ropes together but keep them separate in his hand. This is to avoid problems if one rope was of linen and another of wool. Babli 54a. Rav Jehudah in the name of Samuel ⁵¹The text in parentheses is a duplicate of the following one and is out of place here; it should be disregarded.(said, from his hand it is forbidden but from the neck of the animal it is permitted, for if it is not for the animal) wound around the animal’s neck it is forbidden⁵²In this opinion, the rope coiled around the animal’s neck is a load forbidden on the Sabbath., hanging from the animal’s neck it is permitted. Rav Huna and Rav Jehudah, both in the name of Samuel. One said, from his hand is forbidden but from the animal’s neck it is permitted. The other one inverts. He who says from his hand is forbidden, because of a load on the Sabbath⁵³Since the animal may be led against its will the rope is a load.. But from the animal’s neck it is permitted, because for the animal it is not a load on the Sabbath. And he who says from his hand is permitted, because it is impossible⁵⁴It may be necessary to lead the animal to water or to pasture for the animal’s benefit and this may be impossible without having control over the animals by the ropes., but from the animal’s neck it is forbidden⁵²In this opinion, the rope coiled around the animal’s neck is a load forbidden on the Sabbath., because he is responsible for the rest of his animal as for his own, as it is said, that your ox and your donkey rest”⁵⁵Ex. 23:12. “like you”⁵⁶Deut. 5:14..