## Shabbat Daf 155a

###### Shabbat 155a:1
[Shabbat 155a:1](https://torahapp.org/share/book/Shabbat/r/155a:1)

יָתֵד בָּאִילָן וְתָלָה בָּהּ כַּלְכַּלָּה. לְמַעְלָה מֵעֲשָׂרָה טְפָחִים — אֵין עֵירוּבוֹ עֵירוּב. לְמַטָּה מֵעֲשָׂרָה טְפָחִים — עֵירוּבוֹ עֵירוּב.

**William Davidson Edition - English:**
**a stake in a tree and hung a** four**-**by**-**four handbreadth **basket from it** into which he placed the food for his joining of the Shabbat boundaries, if the basket was **above ten handbreadths** from the ground, **his *eiruv* is not a** valid ***eiruv*.** It is prohibited for him to take the bread from the basket on Shabbat, because the basket’s area and height render it a private domain, and he is standing in a different domain. If the basket was **below ten handbreadths** from the ground, **his *eiruv* is a** valid ***eiruv*.**


###### Shabbat 155a:2
[Shabbat 155a:2](https://torahapp.org/share/book/Shabbat/r/155a:2)

טַעְמָא דְּנָעַץ יָתֵד בָּאִילָן, הָא לֹא נָעַץ, אֲפִילּוּ לְמַטָּה מֵעֲשָׂרָה טְפָחִים אֵין עֵירוּבוֹ עֵירוּב. וְהָא הַאי תַּנָּא דְּקָאָסַר בִּצְדָדִין, וְקָשָׁרֵי בְּצִדֵּי צְדָדִין!

**William Davidson Edition - English:**
The Gemara examines this statement: **The reason** for this distinction between above and below ten handbreadths is specifically because **he drove a stake into a tree** and hung the basket from it. **However,** if **he did not drive** a stake into a tree, but tied the basket to the tree itself, **even** if it was **below ten handbreadths** from the ground **his *eiruv* is not a** valid ***eiruv*.** If he were to take the bread from the basket he would be making use of the sides of the tree, which is prohibited on Shabbat. **And isn’t** it the case that **this** is the ***tanna* who prohibits using** the **sides** of the tree, **and** nevertheless, **he permits using** the **sides of the sides,** contrary to Rava’s opinion?


###### Shabbat 155a:3
[Shabbat 155a:3](https://torahapp.org/share/book/Shabbat/r/155a:3)

אָמַר רַב פָּפָּא: הָכָא בְּכַלְכַּלָּה דְּחוּקָה עָסְקִינַן, דְּבַהֲדֵי דְּשָׁקֵיל לֵיהּ לְעֵירוּב — קָמְנַיֵּד לֵיהּ לְאִילָן, וְקָמִשְׁתַּמֵּשׁ בְּאִילָן גּוּפֵיהּ. וְהִלְכְתָא: צְדָדִין אֲסוּרִין, צִדֵּי צְדָדִין מוּתָּרִין.

**William Davidson Edition - English:**
**Rav Pappa said: Here, we are dealing with a** narrow-mouthed **basket** that is tightly tied to the tree. Since it is difficult to remove anything from it, **when he takes the** bread for the ***eiruv* he moves the tree, and he is** thereby **using the** sides of the **tree itself** and not the sides of the sides of the tree. The Gemara concludes: **And the *halakha*** is that use of the **sides** of a tree or an animal **is prohibited** on Shabbat, but use of the **sides of the sides is permitted.**


###### Shabbat 155a:4
[Shabbat 155a:4](https://torahapp.org/share/book/Shabbat/r/155a:4)

אָמַר רַב אָשֵׁי: הַשְׁתָּא דְּאָמְרַתְּ צְדָדִין אֲסוּרִין, הַאי דַּרְגָּא דְּמִדַּלְיָא — לָא לַינְּחֵיהּ אִינִישׁ אַדִּיקְלָא, דְּהָווּ לְהוּ צְדָדִין. אֶלָּא, לַינְּחֵיהּ אַגְּווֹאזֵי לְבַר מִדִּיקְלָא, וְכִי סָלֵיק — לָא לַינַּח כַּרְעֵיהּ אַגְּווֹאזֵי, אֶלָּא לִיתְּנַח אַקָּנִין.

**William Davidson Edition - English:**
**Rav Ashi said: Now that you said** that the *halakha* is that use of the **sides is prohibited,** with regard to **this ladder** that one climbs to an **elevated** area, **a person may not lean it against the palm tree** itself **because it is** considered use of the **sides** of the tree on Shabbat. **Rather, he should lean it on stakes** that are **external** to the trunk of **the palm tree. And when** one **climbs** the ladder, **he should not place his foot on the stakes. Rather, he should place it on the rungs** of the ladder because it is prohibited to use the sides of the tree.


###### Shabbat 155a:5
[Shabbat 155a:5](https://torahapp.org/share/book/Shabbat/r/155a:5)

**מַתְנִי׳** מַתִּירִין פְּקִיעֵי עָמִיר לִפְנֵי בְּהֵמָה, וּמְפַסְפְּסִין אֶת הַכִּיפִין, אֲבָל לֹא אֶת הַזִּירִין. אֵין מְרַסְּקִין לֹא אֶת הַשַּׁחַת וְלֹא אֶת הֶחָרוּבִין לִפְנֵי בְּהֵמָה, בֵּין דַּקָּה וּבֵין גַּסָּה. רַבִּי יְהוּדָה מַתִּיר בֶּחָרוּבִין לַדַּקָּה.

**William Davidson Edition - English:**
**MISHNA:** **One may untie *peki’in* of grain before an animal** on Shabbat, **and one may spread the *kifin* but not the *zirin*.** These terms will be explained in the Gemara. **One may not crush hay or carobs before an animal** on Shabbat in order to facilitate its eating. He may do so **neither** for a **small** animal **[*daka*] nor** for a **large** one. **Rabbi Yehuda permits** to do so **with carobs for a small** animal, because it can swallow the hard carobs only with difficulty.


###### Shabbat 155a:6
[Shabbat 155a:6](https://torahapp.org/share/book/Shabbat/r/155a:6)

**גְּמָ׳** אָמַר רַב הוּנָא: הֵן הֵן פְּקִיעִין, הֵן הֵן כִּיפִין. פְּקִיעִין תְּרֵי, כִּיפִין תְּלָתָא, זִירִין — דְּאַרְזֵי. וְהָכִי קָאָמַר: מַתִּירִין פְּקִיעֵי עָמִיר לִפְנֵי בְּהֵמָה, וּמְפַסְפְסִין. וְהוּא הַדִּין לְכִיפִין, אֲבָל לֹא אֶת הַזִּירִין — לֹא לְפַסְפֵס וְלֹא לְהַתִּיר. אָמַר רַב חִסְדָּא: מַאי טַעְמָא דְּרַב הוּנָא קָא סָבַר לְמִטְרַח בְּאוּכְלָא — טָרְחִינַן, לְשַׁוּוֹיֵי אוּכְלָא לָא מְשַׁוֵּינַן.

**William Davidson Edition - English:**
**GEMARA:** **Rav Huna said: They are** called ***peki’in*** and **they are** also called ***kifin*.** The difference between them is that ***peki’in*** are tied with **two** knots, whereas ***kifin*** are tied with **three. *Zirin*,** which may not be moved on Shabbat, are bundles **of cedar** branches eaten by animals when the branches are small and moist. **And this is what** the mishna **is saying: One may untie *peki’in* of grain before an animal and spread** them, **and the same is true for *kifin*, but not** for ***zirin*,** which **one** may **neither spread nor untie. Rav Ḥisda said: What is the reason** for the opinion of **Rav Huna? He holds** that with regard **to exerting** oneself **with food** on Shabbat, **one may exert** himself; however, with regard **to rendering food** edible, **one** may **not render** it so. Bundles of crops which are fit for animal consumption in their present state may be further prepared on Shabbat. Cedar branches cannot be eaten when bound together; therefore, one may not exert himself to untie them and render them edible on Shabbat.


###### Shabbat 155a:7
[Shabbat 155a:7](https://torahapp.org/share/book/Shabbat/r/155a:7)

רַב יְהוּדָה אָמַר: הֵן הֵן פְּקִיעִין, הֵן הֵן זִירִין. פְּקִיעִין תְּרֵי, זִירִין תְּלָתָא, כִּיפִין — דְּאַרְזֵי. וְהָכִי קָאָמַר: מַתִּירִין פְּקִיעֵי עָמִיר לִפְנֵי בְּהֵמָה, אֲבָל פַּסְפּוֹסֵי — לָא, וְכִיפִין — פַּסְפּוֹסֵי נָמֵי מְפַסְפְּסִינַן, אֲבָל לֹא הַזִּירִין, לְפַסְפֵּס אֶלָּא לְהַתִּיר. אָמַר רָבָא: מַאי טַעְמָא דְּרַב יְהוּדָה — קָסָבַר: שַׁוּוֹיֵי אוּכְלָא — מְשַׁוֵּינַן, מִטְרָח בְּאוּכְלָא — לָא טָרְחִינַן.

**William Davidson Edition - English:**
**Rav Yehuda** understood the mishna differently and **said: They are** called ***peki’in* and they are** also called ***zirin*.** The difference between them is that ***peki’in*** are tied with **two** knots, whereas ***zirin*** are tied with **three. *Kifin*** are bundles **of cedar** branches. **And this is what** the mishna **is saying: One may untie *peki’in* of grain before an animal; however,** with regard to **spreading them, no,** he may not spread them. **And** with regard to ***kifin*, one** may **also spread them. However,** that is **not** the case with regard to ***zirin*,** as it is prohibited to **spread** them, and it is **only** permitted **to untie** them. **Rava said: What is the reason** for **Rav Yehuda’s** opinion? **He holds** the opposite of Rav Huna’s opinion. He holds that with regard to **rendering food** edible, **one** may **render** it so; however, with regard to **exerting** oneself on Shabbat **with food** that is already in an edible state, **one** may **not exert** himself.


###### Shabbat 155a:8
[Shabbat 155a:8](https://torahapp.org/share/book/Shabbat/r/155a:8)

תְּנַן: אֵין מְרַסְּקִין אֶת הַשַּׁחַת וְאֶת הֶחָרוּבִין לִפְנֵי בְּהֵמָה, בֵּין דַּקָּה וּבֵין גַּסָּה. מַאי לָאו, חָרוּבִין דּוּמְיָא דְשַׁחַת: מָה שַׁחַת דְּרַכִּיכָא, אַף חָרוּבִין דְּרַכִּיכֵי. אַלְמָא לָא טָרְחִינַן בְּאוּכְלָא — וּתְיוּבְתֵּיהּ דְּרַב הוּנָא!

**William Davidson Edition - English:**
**We learned** in the mishna: **One may not crush hay or carobs before an animal** on Shabbat in order to facilitate its eating. He may do so **neither** for a **small** animal **nor** for a **large** one. **Is this not** referring to **carobs** that are **similar to hay? Just as** it is referring to **hay that is soft, so too,** it is referring to **carobs that are soft. Apparently, we do not exert** ourselves **with food.** Since the carobs are suitable for animal consumption without being crushed, it is prohibited to exert oneself and crush them. **And** this is **a conclusive refutation** of the opinion of **Rav Huna.**


###### Shabbat 155a:9
[Shabbat 155a:9](https://torahapp.org/share/book/Shabbat/r/155a:9)

אָמַר לְךָ רַב הוּנָא: לָא, שַׁחַת דּוּמְיָא דְּחָרוּבִין: מָה חָרוּבִין דַּאֲקוֹשֵׁי, אַף שַׁחַת דַּאֲקוֹשֵׁי. הֵיכִי מַשְׁכַּחַתְּ לַהּ? בְּעִילֵי זוּטְרֵי.

**William Davidson Edition - English:**
The Gemara answers that **Rav Huna** could have **said to you: No,** the mishna is referring to **hay** that is **similar to carobs. Just as** it is referring to **carobs that are hard, so too,** it is referring to **hay that is hard** and crushing it renders it edible. The Gemara asks: **How is it** possible **to find** hay that is so hard that an animal cannot eat it? The Gemara answers: It is referring **to young donkeys,** that can only eat hay that is crushed well.


###### Shabbat 155a:10
[Shabbat 155a:10](https://torahapp.org/share/book/Shabbat/r/155a:10)

תָּא שְׁמַע: רַבִּי יְהוּדָה מַתִּיר בֶּחָרוּבִין לַדַּקָּה. לַדַּקָּה — אִין, לְגַסָּה — לָא. אִי אָמְרַתְּ בִּשְׁלָמָא תַּנָּא קַמָּא סָבַר: מִיטְרָח בְּאוּכְלָא לָא טָרְחִינַן, שַׁוּוֹיֵי מְשַׁוֵּינַן, הַיְינוּ דְּקָא אָמַר רַבִּי יְהוּדָה חָרוּבִין לַדַּקָּה נָמֵי שַׁוּוֹיֵי אוּכְלָא הוּא. אֶלָּא אִי אָמְרַתְּ תַּנָּא קַמָּא סָבַר שַׁוּוֹיֵי אוּכְלָא לָא מְשַׁוֵּינַן, מִיטְרָח בְּאוּכְלָא טָרְחִינַן — רַבִּי יְהוּדָה מַתִּיר בֶּחָרוּבִין לַדַּקָּה, כׇּל שֶׁכֵּן לְגַסָּה!

**William Davidson Edition - English:**
**Come** and **hear** a proof from that which we learned in the continuation of the mishna: **Rabbi Yehuda permits** crushing **carobs for a small** animal. The Gemara infers: **For a small** animal, **yes,** it is permitted; **for a large one, no,** it is not permitted. **Granted, if you say** that the **first *tanna* holds:** One may **not exert** himself **with food** on Shabbat, but with regard to **rendering** food edible, **one** may **render** food edible, **that** explains **that which Rabbi Yehuda** said in response: Feeding **carobs to a small animal is also** a case of **rendering food** edible because the animal cannot eat hard carobs. **However, if you say** that the **first *tanna* holds** that with regard to **rendering** food edible, **one** may **not render** food edible on Shabbat, but with regard to **exerting** oneself **with food, one** may **exert** himself, then **Rabbi Yehuda, who permits** crushing **carobs for a small** animal, **all the more so** he should permit crushing carobs **for a large** one. If carobs are suitable for consumption by a small animal, all the more so are they suitable for consumption by a large animal.


###### Shabbat 155a:11
[Shabbat 155a:11](https://torahapp.org/share/book/Shabbat/r/155a:11)

מִי סָבְרַתְּ ״דַּקָּה״ — דַּקָּה מַמָּשׁ? מַאי ״דַּקָּה״ — גַּסָּה, וּמַאי קָרֵי לַהּ ״דַּקָּה״ — דְּדָיְיקָא בְּאוּכְלָא.

**William Davidson Edition - English:**
The Gemara rejects this: **Do you hold that** the small animal **[*daka*]** mentioned here is referring to **an actual small** animal? No; rather, **what** is the meaning of ***daka*** here? It is referring to a **large** animal. **And what** is the reason that the mishna **calls it *daka*? Because it is particular [*dayka*] about** its **food.** Since this animal can eat uncrushed carobs when there is no alternative, one may exert himself and crush them for it.


###### Shabbat 155a:12
[Shabbat 155a:12](https://torahapp.org/share/book/Shabbat/r/155a:12)

הָא מִדְּקָתָנֵי רֵישָׁא: ״בֵּין דַּקָּה וּבֵין גַּסָּה״, מִכְּלָל דְּרַבִּי יְהוּדָה ״דַּקָּה״ — דַּקָּה מַמָּשׁ קָאָמַר! קַשְׁיָא.

**William Davidson Edition - English:**
The Gemara asks: From the fact **that it is taught in the first clause** of the mishna: **Neither** for a **small** animal **nor** for a **large** animal, **it can be inferred** that when **Rabbi Yehuda** said ***daka*, he meant an actual small** animal. The Gemara was unable to answer to find an answer to this question and it remains **difficult.** Nonetheless, Rav Huna’s opinion was not refuted.


###### Shabbat 155a:13
[Shabbat 155a:13](https://torahapp.org/share/book/Shabbat/r/155a:13)

תָּא שְׁמַע: מְחַתְּכִין

**William Davidson Edition - English:**
Therefore, **come** and **hear** a proof from that which we learned in another mishna: **One may chop**