saddle

And what saddle soever he rideth upon that hath the issue shall be unclean.

And he answered, My lord, O king, my servant deceived me: for thy servant said, I will saddle me an ass, that I may ride thereon, and go to the king; because thy servant is lame.

And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon,

And he spake to his sons, saying, Saddle me the ass. And they saddled him.

. . . keep for thyself thy feeding and thy saddle, but I will not see thy riding.

But then, as to the sacred images, he bid him search for them; and when Laban accepted of the offer, Rachel, being informed of it, put those images into that camel's saddle on which she rode, and sat upon it; and said, that her natural purgation hindered her rising up: so Laban left off searching any further, not supposing that his daughter in such circumstances would approach to those images. So he made a league with Jacob, and bound it by oaths, that he would not bear him any malice on account of what had happened; and Jacob made the like league, and promised to love Laban's daughters. And these leagues they confirmed with oaths also, which the made upon certain as whereon they erected a pillar, in the form of an altar: whence that hill is called Gilead; and from thence they call that land the Land of Gilead at this day. Now when they had feasted, after the making of the league, Laban returned home.

Now there was a certain wicked man in that city, who was a false prophet, whom Jeroboam had in great esteem, but was deceived by him and his flattering words. This man was bedrid, by reason or the infirmities of old age: however, he was informed by his sons concerning the prophet that was come from Jerusalem, and concerning the signs done by him; and how, when Jeroboam's right hand had been enfeebled, at the prophet's prayer he had it revived again. Whereupon he was afraid that this stranger and prophet should be in better esteem with the king than himself, and obtain greater honor from him: and he gave orders to his sons to saddle his ass presently, and make all ready that he might go out. Accordingly they made haste to do what they were commanded, and he got upon the ass and followed after the prophet; and when he had overtaken him, as he was resting himself under a very large oak tree that was thick and shady, he at first saluted him, but presently he complained of him, because he had not come into his house, and partaken of his hospitality. And when the other said that God had forbidden him to taste of any one's provision in that city, he replied, that "for certain God had not forbidden that I should set food before thee, for I am a prophet as thou art, and worship God in the same manner that thou dost; and I am now come as sent by him, in order to bring thee into my house, and make thee my guest." Now Jadon gave credit to this lying prophet, and returned back with him. But when they were at dinner, and merry together, God appeared to Jadon, and said that he should suffer punishment for transgressing his commands,—and he told him what that punishment should be for he said that he should meet with a lion as he was going on his way, by which lion he should be torn in pieces, and be deprived of burial in the sepulchers of his fathers; which things came to pass, as I suppose, according to the will of God, that so Jeroboam might not give heed to the words of Jadon as of one that had been convicted of lying. However, as Jadon was again going to Jerusalem, a lion assaulted him, and pulled him off the beast he rode on, and slew him; yet did he not at all hurt the ass, but sat by him, and kept him, as also the prophet's body. This continued till some travelers that saw it came and told it in the city to the false prophet, who sent his sons, and brought the body unto the city, and made a funeral for him at great expense. He also charged his sons to bury himself with him and said that all which he had foretold against that city, and the altar, and priests, and false prophets, would prove true; and that if he were buried with him, he should receive no injurious treatment after his death, the bones not being then to be distinguished asunder. But now, when he had performed those funeral rites to the prophet, and had given that charge to his sons, as he was a wicked and an impious man, he goes to Jeroboam, and says to him, "And wherefore is it now that thou art disturbed at the words of this silly fellow?" And when the king had related to him what had happened about the altar, and about his own hand, and gave him the names of divine man, and an excellent prophet, he endeavored by a wicked trick to weaken that his opinion; and by using plausible words concerning what had happened, he aimed to injure the truth that was in them; for he attempted to persuade him that his hand was enfeebled by the labor it had undergone in supporting the sacrifices, and that upon its resting awhile it returned to its former nature again; and that as to the altar, it was but new, and had borne abundance of sacrifices, and those large ones too, and was accordingly broken to pieces, and fallen down by the weight of what had been laid upon it. He also informed him of the death of him that had foretold those things, and how he perished; [whence he concluded that] he had not any thing in him of a prophet, nor spake any thing like one. When he had thus spoken, he persuaded the king, and entirely alienated his mind from God, and from doing works that were righteous and holy, and encouraged him to go on in his impious practices and accordingly he was to that degree injurious to God, and so great a transgressor, that he sought for nothing else every day but how he might be guilty of some new instances of wickedness, and such as should be more detestable than what he had been so insolent as to do before. And so much shall at present suffice to have said concerning Jeroboam.

A donkey may go out with its saddle-cloth if it is tied to it. Rams may go out with hides tied to them. Ewes may go out with their tails tied up, tied down, or covered. Goats may go out [with their udders] tied up. Rabbi Yose forbids in all these cases, save ewes that are covered. Rabbi Judah says: goats may go out [with their udders] tied in order to dry them up, but not to save their milk.

A donkey may not go out with a saddle-cloth, when it is not tied to it, or with a bell, even if it is plugged, or with a ladder[-shaped yoke] around its neck, or with a strap around its foot. Fowls may not go out with ribbons, or with straps on their legs. Rams may not go out with a wagon under their tails. Ewes may not go out with a hanun. A calf may not go out with a small yoke. Or a cow with the skin of a hedgehog, or with the strap between its horns. Rabbi Elazar ben Azariah’s cow used to go out with a strap between its horns, not with the approval of the rabbis.

If a ball, a mould, an amulet or tefillin were torn, one that touches them becomes unclean, But one that touches what is inside them remains clean. If a saddle was torn, one that touches its contents unclean, because the stitching joins them.

The following are susceptible to uncleanness as objects that are fit for riding upon (merkav): an Ashkelon donkey belt, a Medean saddle, a camel's pillow, and a horse-cloth. Rabbi Yose says: a horse-cloth is susceptible to uncleanness as a seat, since people stand on it in the arena. But a saddle of a female camel is susceptible to [sitting] uncleanness.

The following are susceptible to uncleanness as objects that are fit for riding upon (merkav): an Ashkelon donkey belt, a Medean saddle, a camel's pillow, and a horse-cloth. Rabbi Yose says: a horse-cloth is susceptible to uncleanness as a seat, since people stand on it in the arena. But a saddle of a female camel is susceptible to [sitting] uncleanness.

The baskets of a pack-saddle, the bed of a barrow, the iron corner of a bier, the [drinking] horns of travelers, a key chain, the loose stitches of washermen, and a garment stitched together with kilayim are regarded as connected in respect of uncleanness but not in that of sprinkling.

In the case of vessels the following block: pitch and myrrh; In the case of glass vessels, whether inside or outside; On a table or on a board or on a couch; On those that are [usually] kept clean they block; On those that are allowed to remain dirty they do not block. They block in the case of beds belonging to householders, but they do not block on beds belonging to a poor person. They block on the saddle of a house-holder, but they do not block on the saddle of a dealer in water-skins. They block in the case of a pack-saddle. Rabban Shimon ben Gamaliel says: [only if the stain is as big] as an Italian issar.

In the case of vessels the following block: pitch and myrrh; In the case of glass vessels, whether inside or outside; On a table or on a board or on a couch; On those that are [usually] kept clean they block; On those that are allowed to remain dirty they do not block. They block in the case of beds belonging to householders, but they do not block on beds belonging to a poor person. They block on the saddle of a house-holder, but they do not block on the saddle of a dealer in water-skins. They block in the case of a pack-saddle. Rabban Shimon ben Gamaliel says: [only if the stain is as big] as an Italian issar.

In the case of vessels the following block: pitch and myrrh; In the case of glass vessels, whether inside or outside; On a table or on a board or on a couch; On those that are [usually] kept clean they block; On those that are allowed to remain dirty they do not block. They block in the case of beds belonging to householders, but they do not block on beds belonging to a poor person. They block on the saddle of a house-holder, but they do not block on the saddle of a dealer in water-skins. They block in the case of a pack-saddle. Rabban Shimon ben Gamaliel says: [only if the stain is as big] as an Italian issar.

MISHNAH: Shrouds of the dead and the pack-saddle of the donkey do not fall under kilaim. One should never carry a pack-saddle on his shoulder even to transport garbage. Sellers of clothing sell in the professional way, but they should not intend in summer because of the sun and in winter because of the rains. But the religious ones let them hang over their shoulder on a stick. Tailors sew in the professional way, but they should not intend in summer because of the sun and in winter because of the rains. But the religious ones sew on the ground.

MISHNAH: Shrouds of the dead and the pack-saddle of the donkey do not fall under kilaim. One should never carry a pack-saddle on his shoulder even to transport garbage. Sellers of clothing sell in the professional way, but they should not intend in summer because of the sun and in winter because of the rains. But the religious ones let them hang over their shoulder on a stick. Tailors sew in the professional way, but they should not intend in summer because of the sun and in winter because of the rains. But the religious ones sew on the ground.

Rebbi Mana made light of those ordained for money. Rebbi Ammi read for them (Ex. 20:19): “Do not make for yourselves gods of silver or gods of gold.” Rebbi Yoshia said, their prayer shawl is like a donkey’s saddle cover. Rebbi Ashian said, if somebody is ordained for money, one does not get up before him and one does not address him as Rebbi; his prayer shawl is like a donkey’s saddle cover. Rebbi Zeïra and one of the rabbis were sitting together when a person ordained for money was passing by. One of the rabbis said to Rebbi Zeïra, let us behave like Tannaïm and not get up before him.

Rebbi Mana made light of those ordained for money. Rebbi Ammi read for them (Ex. 20:19): “Do not make for yourselves gods of silver or gods of gold.” Rebbi Yoshia said, their prayer shawl is like a donkey’s saddle cover. Rebbi Ashian said, if somebody is ordained for money, one does not get up before him and one does not address him as Rebbi; his prayer shawl is like a donkey’s saddle cover. Rebbi Zeïra and one of the rabbis were sitting together when a person ordained for money was passing by. One of the rabbis said to Rebbi Zeïra, let us behave like Tannaïm and not get up before him.

MISHNAH: A donkey may go out with its saddle cloth if it is tied to it. Rams may go out protected on their bellies; female sheep may go out with their tail bound high, or bound low, or wrapped, and goats tied. Rebbi Yose prohibits all these except wrapped female sheep. Rebbi Jehudah says goats may go out tied to dry but not for milk.

HALAKHAH: Mishnah. “A donkey may go out with its saddle cloth,” etc. Samuel said, if it was tied to it from before the Sabbath. Ḥanin from Gophtia said before Samuel, Rav Ḥiyya bar Ashi does not act like this. He told him, Rav uses kleisterin, as it was stated: rams go out with kleisterin. Rebbi Aḥa bar Papa objected before Rebbi Zeˋira: But was it not stated: a rope tied to a cow may be tied to the feeding trough, the feeding trough may be tied to a cow. One understands a cow’s may be tied to the feeding trough. May from the feeding trough be tied to a cow? Would he not use the animal’s sides on the Sabbath? Rebbi Abba said, explain it for knots which are not permanent. Rebbi Yose said, is there a difference for sides of an animal whether the knot is permanent or not permanent? Rebbi Shammai said, explain it following Rebbi Simeon ben Eleazar, as it was stated, Rebbi Simeon ben Eleazar said, it is permitted to use the sides of an animal on the Sabbath. There is no difference between sides of an animal and sides of a tree. Rebbi Mana said, I confirmed it if he connects rope to rope.

MISHNAH: A donkey may not go out with its saddle cloth if it is not bound to it, nor with a bell even if it is plugged, nor with a ladder on its neck, nor with a strip on its foot. Chicken may no go out with threads or strips on their feet. Rams may not go out with a carriage under their tails nor female sheep with yaḥnun, nor a calf with gimun, nor a cow with hedgehog hide, nor with a strip between her horns. Rebbi Eleazar ben Azariah’s cow went out with a strip between her horns against the will of the Sages.

HALAKHAH: Mishnah: “A donkey may not go out with its saddle cloth,” etc. It was stated, “but it may walk around with it in the courtyard.” Rebbi Samuel in the name of Rebbi Zeˋira: The same applies to the saddle. It was stated: “a donkey may go out with its saddle to get warm but one may not tie the load belt and not lower the strap under its tail.” Rebbi Jeremiah asked before Rebbi Zeˋira: From where these things? As we have stated: “The practices of Sabbath … are like mountains hanging on a hair,” and you are saying so? He could have objected, what is the difference between a ladder and a package of straw? A ladder is substantial, a package of straw is not substantial. Rebbi Ḥanina said, he could have objected, what is the difference between a package of straw and an expert amulet? As we have stated, “it is forbidden that an animal go out with an expert amulet.” Rebbi Eudaimon said, he could have objected, what is the difference between a package of straw and a wound dressing? There are Tannaim who state, they may not go out with a package of straw; there are Tannaim who state, they may go out. Rebbi Ḥiyya bar Ada said, this is a tannaitic difference. For him who said, they may go out with a package of straw; they may go out with a wound dressing. But for him who said, they may not go out with a package of straw; they may not go out with a wound dressing.

HALAKHAH: Mishnah: “A donkey may not go out with its saddle cloth,” etc. It was stated, “but it may walk around with it in the courtyard.” Rebbi Samuel in the name of Rebbi Zeˋira: The same applies to the saddle. It was stated: “a donkey may go out with its saddle to get warm but one may not tie the load belt and not lower the strap under its tail.” Rebbi Jeremiah asked before Rebbi Zeˋira: From where these things? As we have stated: “The practices of Sabbath … are like mountains hanging on a hair,” and you are saying so? He could have objected, what is the difference between a ladder and a package of straw? A ladder is substantial, a package of straw is not substantial. Rebbi Ḥanina said, he could have objected, what is the difference between a package of straw and an expert amulet? As we have stated, “it is forbidden that an animal go out with an expert amulet.” Rebbi Eudaimon said, he could have objected, what is the difference between a package of straw and a wound dressing? There are Tannaim who state, they may not go out with a package of straw; there are Tannaim who state, they may go out. Rebbi Ḥiyya bar Ada said, this is a tannaitic difference. For him who said, they may go out with a package of straw; they may go out with a wound dressing. But for him who said, they may not go out with a package of straw; they may not go out with a wound dressing.

HALAKHAH: Mishnah: “A donkey may not go out with its saddle cloth,” etc. It was stated, “but it may walk around with it in the courtyard.” Rebbi Samuel in the name of Rebbi Zeˋira: The same applies to the saddle. It was stated: “a donkey may go out with its saddle to get warm but one may not tie the load belt and not lower the strap under its tail.” Rebbi Jeremiah asked before Rebbi Zeˋira: From where these things? As we have stated: “The practices of Sabbath … are like mountains hanging on a hair,” and you are saying so? He could have objected, what is the difference between a ladder and a package of straw? A ladder is substantial, a package of straw is not substantial. Rebbi Ḥanina said, he could have objected, what is the difference between a package of straw and an expert amulet? As we have stated, “it is forbidden that an animal go out with an expert amulet.” Rebbi Eudaimon said, he could have objected, what is the difference between a package of straw and a wound dressing? There are Tannaim who state, they may not go out with a package of straw; there are Tannaim who state, they may go out. Rebbi Ḥiyya bar Ada said, this is a tannaitic difference. For him who said, they may go out with a package of straw; they may go out with a wound dressing. But for him who said, they may not go out with a package of straw; they may not go out with a wound dressing.

“Even if there are coins inside.” This parallels what Rebbi Jacob bar Aḥa said, Ḥinena from Cartagena in the name of Rebbi Hoshaia: On a saddle bag full of coins one puts a loaf and may move it.

HALAKHAH: “If a caravan rested in an area of difficult access,” etc. Rebbi Aḥa in the name of (Rebbi Ḥasdai) [Rav Ḥisda]: For whom was this needed? For Rebbi Yose ben Rebbi Jehudah, since Rebbi Yose ben Rebbi Jehudah says, any partition which is not woof and warp is no partition, (the words of Rebbi Yose ben Rebbi Jehuda.) But he agrees here, and it was stated thus: One makes partition with everything, even camel saddles, even tubs, even camels, on condition that between two saddles there not be space for a saddle, between two tubs there not be space for a tub, between two camels there not be space for a camel, and on condition that no standing wall be opposite standing wall and breach opposite breach, but a standing wall opposite a breach and a breach opposite a standing wall.

[“The House of Shammai say that one may not give the hide.”] They agree that one may not scrape it. Where do we hold? If it is connected to it, it is part of its body. If separated, it parallels what Rebbi Jacob bar Aḥa said, Ḥinena from Cartagena in the name of Rebbi Hoshaia: On a saddle bag full of coins one puts a loaf and may move it. As the following: an Antiochene cooking vessel fell on Rebbi Jeremiah on the Sabbath; they thought about it and lifted it. Not that practice follows Rebbi Hoshaia but that Rebbi Jeremiah should not be endangered. They agree that one may not salt it. It was stated: but he might salt meat on it to roast. The colleagues in the name of Rav: A person may salt a large quantity even though he will be able to eat form it only a small quantity. Rebbi Aḥa in the name of Rav: One salts cunningly, and salts cunningly; he salts here and salts there until he salted everything.

HALAKHAH: If somebody deposits produce with another person,” etc. Rebbi Abbahu said, if you would say that he should not touch them even if they are going to spoil, he will invent situations. Rebbi Abba bar Jacob in the name of Rebbi Joḥanan, Rebbi Abbahu in the name of Rebbi Joḥanan: Practice follows Rabban Simeon ben Gamliel. For example, Rebbi Joḥanan from Ḥaqoq deposited with the Elder Rebbi Ḥiyya a saddle bag full of leavened material. He came to ask Rebbi, who said it should be sold under the surpervision of the court when it would have to be destroyed. A person deposited with Rabbi Ḥiyya bar Ashi an amphora full of kutaḥ. He came to ask Rav, who said it should be sold under the surpervision of the court when otherwise it would have to be destroyed.

“And a prophet who transgressed his own word,” like the companion of Micha. That is what is written: An old prophet was dwelling at Bethel; his son came and told him all the actions which the man of God had wrought, etc. Their father asked them, which way did he go, etc. He told his sons, saddle the donkey for me, etc. He followed the man of God and found him sitting under the terebinth, etc. He said to him, come with me to my house and eat. He told him, I cannot return, etc., up to he said to him, I also am a prophet like you and an angel spoke to me the words of the Eternal as follows, etc., up to he should eat food and drink water; he tricked him. What means “tricked him”? He lied to him. While they were sitting at table, the word of the Eternal came to the prophet who had turned him back. It is not written “who had returned,” but “who had turned him back.” Is that not an argument de minore ad majus? Since one who fed his neighbor food in falsehood was worthy of the Word to be addressed to him, one who feeds his neighbor food in truth, so much more.

Our Rabbis have taught : He who is removing bones from one place to another must not put them into a saddle-bag and set them upon an ass and ride upon them, because this is disrespectful treatment ; but if he is afraid of heathens or robbers, he may do so. What they say of bones applies also to a scroll of the Torah.

if he cuts from any one of them a piece one handbreadth square, it is susceptible to uncleanliness’. Rabbi Shimon ben Lakish in the name of R. Yannai said, it can be used as a patch for [the saddle of] a donkey.