Daf 51

1) [Tosfos explains: a person is commanded not to allow his animal to do Melacha on Shabbos from the Pasuk "so that your ox shall rest etc." However, the Pasuk "don't do any Melacha, you etc. and your animals" is only a command not to lead an animal in doing a Melacha.]

2) A camel may go out with a bit, a dromedary with a iron muzzle, a donkey from Luba [Tosfos: Egypt] with a halter, and a horse with a chain. The reason it's permitted and it's not like they're carrying a burden is because it guards those animals. If it doesn't do a good job guarding the animal, like a dromedary with a bit, it's a burden and it's forbidden. [Tosfos adds: a Luba donkey may go out with a bit. Tosfos asks: we say that they can go out with a halter which provides more guarding (so a bit should be considered as not guarded enough and should be a burden). Tosfos answers: that's because, since it's normal for it to go out with either one, neither is considered a burden.] If the item provides extra guarding than necessary, like a chain for a cat, since it's enough to put a smaller string on it; the Tanna Kama says it's forbidden, and Chananya says it's permitted. Shmuel Paskins like Chananya.

3) [Despite this, R' Chananel Paskins that it's forbidden since Rav later says (regarding a strap between a cow's horns) that it's forbidden whether it's placed there for beauty or for guarding, since he forbids any extra unnecessary guarding. Since Rav argues with Shmuel, we Paskin like Rav regarding prohibitions (i.e., non-monetary law). Also, a lot of later authorities defend Rav's opinion, like Abaya, Rava and Raveina, so, the Halacha is like Rav. Therefore, you can't put a bit and halter on a horse simultaneously, (since it's overkill). However, you can put one of those two items on. They're not Muktza since they're designated to be put on the horse.]

4) [Tosfos explains: we only say that you don't honor someone on the way if your not traveling together in one group (but meet on the way). However, if you're traveling together, you're obligated to honor your Rebbi.]

Daf 52

5) If you have a goat that you chiseled between his horns, it may wear a halter (since it would fit snugly and wouldn't fall down). However, without that chiseling, it can't go out with it regularly. There's an unresolved inquiry if it can go out if you wrap its beard around it. After all, he won't jump to remove it since it would hurt him. Or do we say that it might be put on a little loose and it will jump to knock it off,and the owner will take the fallen halter and carry it four Amos in a Reshus Harabim.

6) Regarding a strap between a cow's horns; if it's for beauty, everyone holds it's forbidden. if it's for guarding the cow; Rav holds it's forbidden, since it's forbidden to have it wear items for extra guarding, and Shmuel permits, since he allows wearing items that are for extra guarding.

The Gemara asks from a Braisa: if you put a halter on a Parah Aduma, it's still Kosher and it's not considered as carrying a burden. However, since it's extra guarding, why wouldn't it be a burden to Rav? Abaya answers: we're referring to a case where you are making it travel from one city to another (and it's an appropriate guarding for the trip). Rava answers: since it's very expensive, you need to guard it more than you need to guard average cows. Raveina says: we're referring to a rebellious cow that needs extra guarding. [Tosfos says: the Gemara could have answered that the author of the Braisa is Chananya who holds that extra guarding is not a burden, and Rav holds like the Tanna Kama.]

7) If you have a chain around a horse; R' Huna says it may walk out with it even if it's wrapped around its neck. Shmuel only allows it if the owner is holding onto it like a leash. [Rashi says that they argue whether it can wear something for beauty. However, Tosfos asks: we already said that everyone agrees that it can't wear something just for beauty. Rather, Tosfos explains: there is a space between the wrapped chain and the animal's neck that the owner can grab. They argue whether that's considered a proper guarding of it, or not. Tosfos earlier Paskins like R' Huna.]

8) You may sprinkle the Parah Aduma water and Toivel the chain while it's still on the animal. [Tosfos explains: although you don't need to worry by the sprinkling that the neck will be a Chatzitza like it is by Teveila, the Chiddush that you may sprinkle on it while it's on the animal is that we're not worried that you'll miss the chain and it will land on the animal, which will invalidate the rest of the water on the hyssop. After all, we learned: if you intended to sprinkle on a person, and it landed on an animal instead, you can't repeat the sprinkling.]

9) That, which the chain is susceptible to Tumah, although, regularly, utensils that facilitate animals are not susceptible to Tumah; R' Yitzchok answers we refer to a case that it started off as facilitating a human, and then you designate it for animals. [Rashi says: since it became Tamai when it was designated for humans, it doesn't lose the Tumah when it gets designated for animals. Tosfos argues. As long as it became susceptible to Tumah when it was designated for humans, it doesn't lose it's susceptibility, and it can even become Tamai after it becomes designated for animals.] R' Yosef answers: since a human can pull the chain to lead the animal, it's considered facilitating humans. This is just like a metal shepherd's stick that's susceptible to Tumah since the shepherd uses it to steer the flock.

10) You can Toivel the chain on the animal and it's not a Chatzitza. [Rashi explains the Chatzitza as the chain stuck into the ring that you place around the animal's neck, and it's a very tight fit. Tosfos adds: you must say that it's meant to be taken out periodically, or else it's considered as one utensil and it's not applicable to say that it's a Chatzitza. R' Tam explains: the Chatzitza is the ring around the animal's neck.] R' Ami explains why it's not a Chatzitza: we refer to a case where you banged it out that it wouldn't be such a tight fit. This, according to the opinion that it came from a human's utensil to an animal's utensil, that we don't consider this an action to change the utensil, which takes it out of its original status and makes it not susceptible to Tumah; it must be like R' Yehuda who says that an action doesn't take it out of its status if it fixes the item. It only changes the status if it ruins the item.

There's a Braisa that answers: we refer to a ring that was originally made to be extra wide. [Tosfos explains: however, R' Ami didn't want to answer that way since it's not normal for the chains to be made that wide.]

11) A donkey may go out with a blanket that was tied on it from Friday. [Rashi explains: but if it was tied on Shabbos, it looks like a burden. It only looks like clothes for the donkey if it was tied from before Shabbos. Tosfos explains: if it wasn't tied before Shabbos, it looks like this is a ploy to carry out the blanket. R' Poras explains: if you tie it on Shabbos, it looks like you're going on a long trip.] However, it cant go out with the blanket untied since it might fall off and you'll come to carry it four Amos in the Reshus Harabim.

Daf 53

12) The Tanna Kama only allows this with a blanket, but not with a saddle. R' Shimon b. Gamliel allows it with a saddle as long as there is not a strap attaching it to its neck or to be placed under the tail (that secures a load that would be put on its back).

13) [Tosfos explains: not only are you allowed to scratch and animal's back with a comb on Yom Tov to relieve pain; which we may only let since it's very painful, or because it's only Yom Tov.], however, we even allow putting a blanket on a donkey on Shabbos since we allow to bother yourself on Shabbos to relieve the donkey's pain. [Tosfos: this is not considered moving items to facilitate a Muktza item (according to the opinion that forbids), since the animal is considered something that's moved on Shabbos since you can lead it to walk on Shabbos.] However, Shmuel and R' Yochanan say: we don't allow putting a feeding bag on an animal since it's only to give the animal extra pleasure when it eats [Tosfos: we don't allow the bother of doing this just for the animal's pleasure.] The exception is: you may place it on a young calf since it's a pain to the calf to bend down and eat. However, Rav permits it even by older animals.

14) [Tosfos says that we Paskin like R' Yochanan when he argues with Rav, and there are many other places in the Gemara that seem to forbid bothering yourself to give the animal pleasure, as we'll point out.]

15) Although we don't permit removing a saddle from its back, but rather, when it comes into the courtyard, you just let it fall off it (and we don't permit it the same way we permit putting on the blanket); this is different since you can get the results without touching the saddle, since it will fall off by itself. R' Pappa answers: since a donkey is always cold even in the summer, so, even with the saddle on its back it will be cooled and wouldn't have pain. [Tosfos explains: however, this won't fit in with Rav who says that we allow you to bother for their pleasure.]

16) A horse can't go out with sandals, and in this aspect, the horse is more stringent than humans. Similarly, the animal can only go out with an amulet that's proven useful for animals, but not those proven useful for humans. After all, we don't consider the fact that it healed humans as a proof that it's also useful for animals, since humans have a Mazal (i.e., a guardian angel) that helps it heal.

17) You may smear oil on a wound when it's almost healed, and remove the scab, by humans in order to give pleasure, but not by an animal [Tosfos: this is also not like Rav who allows one to bother himself to give pleasure for animals.] However, you can do it at the beginning of the wound because it prevents pain.

18) That, which we see it's forbidden to bring an animal that has stomach problems into cold water to cool it off, it's not because that we disallow any bother that will relieve pain, but because it's part of the prohibition of taking medicine on Shabbos since you might grind up herbs. However, a human may go in since it's not obvious that he's doing it for medicinal reasons, since it looks like he just went in to cool off. However, it's not common that an animal goes into the water to cool off, so, it's obvious that it's being done for medicinal reasons.

19) This, that we just seen that you can't transgress a rabbinical Shabbos prohibition even if it will lead to a loss; we must say that, when we allow a man to call his animal that's outside the T'chum to go inside the T'chum, he doesn't transgress a rabbinical prohibition. The reason we don't have a rabbinical prohibition that you'll end up going out of your T'chum to bring it is because; we must say that he case is that its T'chum has common ground with your T'chum. (I.e., even though the animal has the T'chum of its shepherd, but it's standing within the place where it's common for both, and you won't come out of your T'chum to get it.) Although you will eventually remove it from its T'chum, a person is not commanded to make sure the animal doesn't leave its T'chum as long as he doesn't manually bring it in. [Tosfos: but you're only allowed to call it, but they didn't allow you to go beyond the animal and chase it into the city.]

20) R' Nachman b. Yitzchok says: it's a Tannaic argument whether we decreed not to treat and animal with medicine for, perhaps, you'll com to grind up herbs. As the Tanna Kama forbids to have the animal that ate horse-beans to run around in the courtyard (so to help him get relieved), and R' Oshiya allows it. Rava Paskins like R' Oshiya.

21) If you tie up the animal's udders; the Tanna Kama permits letting it go out on Shabbos, R' Yossi forbids it, and R' Yehuda only allows it if it's to dry out the udders, but not to milk. [Rashi says: that there is a receptacle under the tie to collect the milk that drips out. Tosfos asks: this should be a true burden and be prohibited to everyone. Rather, the Tanna Kama permits in all cases, even if it's tied in order that the milk won't leak out, since, even if it's tied on for some other reason than wearing, it's permitted just like we permit putting a blanket on a lamb to protect the wool. R' Yehuda holds these ties on the udders are to make sure that the udders don't scrape against the floor. It's only permitted if it's tied strong enough that it would dry up the udders, since we're not worried that it will get loose and fall off. However, if it's tied looser in order to make sure that the milk won't dry out, then we'll forbid since we're afraid that it will fall off and you'll carry it four Amos in the street.]

22) Rams may go out 'Levuvim.' There are three possible explanations. They're either tied together to insure that they don't run away. Or, you tie a piece of leather over their hearts to protect them from wolf attacks. (However, the females don't need this, since the wolves only pick on the males since they're always looking around and walk with their noses up, which intimidates the wolves to fight them.) Or, you tie something to cover their male organ so to prevent them mating with the females.

Daf 54

23) Ewes may go out with their tails tied down to prevent the males from mating. They may go out with a blanket covering their wool to make sure they don't become dirty.

24) Regarding tying their udders: Rav Paskined like R' Yehuda who permits it if it's to dry up. Shmuel Paskined either like R' Yossi who forbids even if it's to dry out, or like R' Yehuda b. Beseira who said that it's forbidden even if it's to dry out, for people can' tell if it's to dry out or if it's to keep the milk. [Tosfos says: the practical difference between them: R' Yossi always forbids, since he actually forbids if it's tied for drying. However, R' Yehuda b. Beseira only forbids drying when it can be confused with when you want the milk. Therefore, if everyone in the city only ties to dry out and not for the milk, there is no reason to say that someone might think it's tied for the milk, and it's permitted.]

25) A camel can't go out with a pillow on its back even if it's tied to it's tail. However, if it's also tied to a hump, it's permitted, since you don't need to worry that it will fall down. Also, it's permitted if you tie it to its uterus since it won't wiggle to knock it off since it's painful to do so.

26) They can't go out 'Akudim' (there's an argument if it's leg is tied to it's forearm, or one forearm to another, or one leg to another, or any combination of these). Nor can they go out with the bottom of the leg bent up and tied to its upper leg (to make sure they don't escape).

27) You can't tie camels one to another and lead them since it looks like you're bringing them to market to sell.

28) you can't wrap the rope leading the camels around your hand. This is not because of Klayim of people (since you have humans doing work with another species), since there is no Klayim with people, only with animals. [Tosfos explains: if, during the week, if you would be pulling a wagon with the camel, and you're having a combination of species (i.e., human and camel) doing work together. However, we never had a thought that just leading the camel is considered Klayim, or else you wouldn't be allowed to lead a Korban that got a blemish that's considered Klayim (since it's like two types of animals since you have Kodshim and Chulin together). Alternatively, we might say that they're both carrying the rope together.] Rather, we're referring to Klayim of the ropes, that one is made of wool and the other of linen. Although you're only Chayiv in Shatnez if there are two attachments, and wrapping around your hand is only one attachment; we mean, you can't wrap the ropes around your hand and then tie them together (creating a second attachment).

29) When you lead the camels, you need to make sure that the end of the rope is not sticking out a Tefach below your hand. (Since the rope is attached to the camel on the other side of your hand, it looks like you're carrying this rope that's sticking out of your hand independently.) You also need to make sure that the rope between your hand and the camel never droops within a Tefach from the ground (or else it doesn't look like it's the rope that's leading the camel, but it's being carried independently of the camel).

30) A donkey can't go out with a bell, even if it's stuffed and can't be clanged, since it looks like you're leading it to the market to sell. [Tosfos says: however it's not a burden for the donkey, since it's attached, and secondary, to its halter. We don't need to worry that it might fall down and you'll come to carry it, like we're worried in the next Perek about a bell on someone's neck, since it refers to a case where it's woven on, and we never have a worry that something woven will fall off, as the Gemara says there.]

31) It can't go out with a ladder-shaped yoke on its neck, that's there to prevent it from rubbing a wound it has on its shoulder, (which will allow it to heal).

32) They can't go out with straps around their feet (to make sure that their legs don't knock into each other). Nor can a chicken go out with a thread tied on it as a sign that you own it, and people shouldn't get it mixed up with their chickens. Nor can chickens go out with a strap tied to their feet that will prevent them from jumping around and breaking utensils. Nor could rams go out with a wagon behind their tails so to protect their tails from scraping against rocks. Nor can ewes go out with a certain wood chip up their noses to cause them to sneeze and release any parasitic worms that might be up their noses. (However, rams don't need these since the worms fall out when they ram their heads together.)

33) A calf can't go out with a little yoke (that trains its head to be bent, to get it ready to plow when it grows up). Nor can a cow go out with the skins of a hedgehog tied to its udders to make sure a 'Yaali' shouldn't suckle from her. [Rashi explains Yaali as a leech. Tosfos disagrees, since it should be called an 'Aluka,' which is the regular name for a leech. Also, we only see that leech suck blood, not milk. Rather, it means that the hedgehog shouldn't drink from it. After all, the Targum for the word 'Anuka,' (the hedgehog mentioned in the eight Shratzim), is Yaali. We also see that Hurdos wrapped the Yaali skin around the head of R' Yehuda b. Bava and poked out his eyes.] Nor can a cow go out with a strap between its horns for beauty. If it's to guard it (i.e., to hold onto the strap if it tries to escape), it's an argument between Rav and Shmuel (as we had in the beginning of the Perek)

Daf 55

34) If someone could protest a sin, and doesn't; he gets caught in the punishment of that sin.

35) Therefore, someone should protest a sin even if he's not sure if his rebuke will be accepted. [Tosfos adds: however, if you're sure they won't accept the rebuke, it's better for them to remain ignorant of the sin than to tell them and they'll purposely transgress it.]

36) Shmuel says that the merit of the Avos are finished. R' Yochanan says that it was temporarily down during the Beis Hamikdosh's destruction. [Tosfos says: the reason, according to Shmuel, why nowadays we mention the Avos in Tefila, it's not that we should be helped through their merit (since it's no more), but just to be saved by the treaty of the Avos (that Hashem needs to abide by even without merits). Alternatively, R' Yochanan and Shmuel don't argue, but R' Yochanan refers to the righteous and Shmuel refer to the wicked. Therefore we mention the Avos since the righteous still receive benefit from their merit.]

Daf 57

37) You need to judge someone who rebelled against the king in Beis Din. [Tosfos: except that it's not a regular judgement and you don't need to delve into the facts so well, and you don't need to sleep on it one night to rethink it if he really deserve the punishment.]