## Shabbat Daf 155b

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

אֶת הַדִּלּוּעִין לִפְנֵי הַבְּהֵמָה וְאֶת הַנְּבֵלָה לִפְנֵי הַכְּלָבִים. מַאי לָאו, דִּלּוּעִין דּוּמְיָא דִנְבֵלָה: מָה נְבֵלָה — דְּרַכִּיכָא, אַף דִּלּוּעִין — דְּרַכִּיכֵי, אַלְמָא טָרְחִינַן בְּאוּכְלָא, וּתְיוּבְתָּא דְרַב יְהוּדָה! אָמַר לָךְ רַב יְהוּדָה: לָא, נְבֵלָה דּוּמְיָא דְּדִלּוּעִין: מָה דִלּוּעִין דְּאַשּׁוּנֵי, אַף נְבֵלָה — דְּאַשּׁוּנָא. וְהֵיכִי מַשְׁכַּחַתְּ לַהּ? בִּבְשַׂר פִּילֵי. אִי נָמֵי, בְּגוּרְיָיאתָא זוּטְרֵי.

**William Davidson Edition - English:**
**pumpkins before an animal and an** animal **carcass before dogs. Is this not** referring to **pumpkins** that are **similar to an** animal **carcass? Just as an** animal **carcass is soft, so too,** the **pumpkins** referred to here **are soft. Apparently, one** may **exert** himself **with food, and** this is a **conclusive refutation of** the opinion of **Rav Yehuda.** The Gemara answers that **Rav Yehuda** could have **said to you: No,** the mishna is referring to an animal **carcass** that is **similar to pumpkins. Just as** the reference is to **pumpkins that are hard, so too,** the reference is to an animal **carcass that is hard,** and chopping it renders it edible. The Gemara asks: **And how is it** possible **to find** an animal carcass that is so hard that another animal cannot eat it? The Gemara answers: The mishna is referring to **elephant flesh. Alternatively,** it can be explained that the mishna is referring to more common animal meat placed **before puppies** that can eat only chopped meat.


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

תָּא שְׁמַע, דְּתָנֵי רַב חָנָן מִנְּהַרְדְּעָא: מְפָרְכִין תֶּבֶן וְאַסְפַּסְתָּא וּמְעָרְבִין. אַלְמָא טָרְחִינַן בְּאוּכְלָא! תֶּבֶן בְּתִיבְנָא סַרְיָא, אַסְפַּסְתָּא — בְּעִילֵי זוּטְרֵי.

**William Davidson Edition - English:**
**Come** and **hear** a proof from **that which Rav Ḥanan of Neharde’a taught: One** may **crumble straw and alfalfa** on Shabbat **and mix** the two together, and the animal then eats the straw because it is mixed with the alfalfa. **Apparently, one** may **exert** himself **with food** on Shabbat. The Gemara rejects this proof: No, the **straw** mentioned here is **rotten straw** that requires special preparation to render it suitable for animal consumption, and **alfalfa** is taught with regard to **young donkeys** who can only eat it in small pieces.


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

**מַתְנִי׳** אֵין אוֹבְסִין אֶת הַגָּמָל וְלֹא דּוֹרְסִין, אֲבָל מַלְעִיטִין. וְאֵין מַאֲמִירִין אֶת הָעֲגָלִים, אֲבָל מַלְעִיטִין. וּמְהַלְקְטִין לַתַּרְנְגוֹלִין, וְנוֹתְנִין מַיִם לַמּוּרְסָן, אֲבָל לֹא גּוֹבְלִין. וְאֵין נוֹתְנִין מַיִם לִפְנֵי דְּבוֹרִים וְלִפְנֵי יוֹנִים שֶׁבַּשּׁוֹבָךְ, אֲבָל נוֹתְנִין לִפְנֵי אֲווֹזִין וְתַרְנְגוֹלִין, וְלִפְנֵי יוֹנֵי הַרְדִּיסָיוֹת.

**William Davidson Edition - English:**
**MISHNA:** **One may not forcibly overfeed a camel** on Shabbat **and one may not force-feed** it, even if in doing so he does not overfeed the camel. **However, one may place food into its mouth. And** the mishna makes a distinction, which will be explained in the Gemara, between two manners of placing food in the mouths of cattle. **One may not** place food in **the** mouths of **calves** on Shabbat in the manner of ***hamra’a*, but one may** do so in the manner of ***halata*. And one may force-feed chickens. And one may add water to bran** used as animal feed, **but one may not knead** the mixture. **And one may not place water before bees or before doves in a dove-cote,** because they are capable of finding their own food; **however, one may place** water **before geese and chickens and before hardisian [*hardeisiyyot*] doves.**


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

**גְּמָ׳** מַאי ״אֵין אוֹבְסִין״? אָמַר רַב יְהוּדָה: אֵין עוֹשִׂין לָהּ אֵבוּס בְּתוֹךְ מֵעֶיהָ. מִי אִיכָּא כִּי הַאי גַוְונָא? אִין, וְכִדְאָמַר רַב יִרְמְיָה מִדִּיפְתִּי: לְדִידִי חֲזֵי לִי הַהוּא טַיָּיעָא דְּאוֹכְלַהּ כּוֹרָא, וְאַטְעֵינַהּ כּוֹרָא.

**William Davidson Edition - English:**
**GEMARA:** We learned in the mishna that one may not forcibly overfeed a camel on Shabbat. The Gemara asks: **What is** meaning of: **One may not forcibly overfeed? Rav Yehuda said: One may not** feed a camel to the point that **it creates a trough inside of its stomach.** The Gemara asks: **Is there** the possibility of feeding a camel **in that manner?** The Gemara answers: **Yes; and as Rav Yirmeya of Difti said: I saw** an **Arab who fed** his camel **a *kor*** of food **and loaded it** with another ***kor*** on its back.


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

אֵין מַאֲמִירִין. אֵיזוֹ הִיא הַמְרָאָה וְאֵיזוֹ הִיא הַלְעָטָה? אָמַר רַב יְהוּדָה: הַמְרָאָה — לִמְקוֹם שֶׁאֵינָהּ יְכוֹלָה לְהַחֲזִיר, הַלְעָטָה — לִמְקוֹם שֶׁיְּכוֹלָה לְהַחֲזִיר. רַב חִסְדָּא אָמַר: אִידֵּי וְאִידֵּי לִמְקוֹם שֶׁאֵינָהּ יְכוֹלָה לְהַחֲזִיר, וְהַמְרָאָה בִּכְלִי, הַלְעָטָה בַּיָּד.

**William Davidson Edition - English:**
We learned in the mishna: **One may not** place food in the mouths of calves on Shabbat in the manner of ***hamra’a*,** but one may do so in the manner of *halata*. The Gemara asks: **Which is *hamra’a* and which is *halata*? Rav Yehuda said: *Hamra’a*** is positioning food **into a place** in the animal’s throat **from which it cannot return** and expel the food. ***Halata*** is positioning food **into a place** in the animal’s mouth **from which it can return** and expel the food. **Rav Ḥisda said: Both this and that** refer to positioning food **into a place from which** the animal **cannot return** and expel the food; **however,** the difference between them is that in ***hamra’a*** the food is placed **with a vessel,** whereas **in *halata*** the food is placed **by hand.**


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

מֵתִיב רַב יוֹסֵף: מְהַלְקְטִין לַתַּרְנְגוֹלִין, וְאֵין צָרִיךְ לוֹמַר שֶׁמַּלְקִיטִין. וְאֵין מַלְקִיטִין לְיוֹנֵי שׁוֹבָךְ וּלְיוֹנֵי עֲלִיָּיה, וְאֵין צָרִיךְ לוֹמַר שֶׁאֵין מְהַלְקְטִין. מַאי ״מְהַלְקְטִין״ וּמַאי ״מַלְקִיטִין״? אִילֵּימָא מְהַלְקְטִין — דְּסָפֵי לֵיהּ בִּידֵיהּ, מַלְקִיטִין — דְּשָׁדֵי לֵיהּ קַמַּיְיהוּ, מִכְּלָל דְּיוֹנֵי שׁוֹבָךְ וְיוֹנֵי עֲלִיָּיה מִישְׁדֵּא קַמַּיְיהוּ נָמֵי לָא?

**William Davidson Edition - English:**
**Rav Yosef raised an objection** from that which was taught in the *Tosefta*: **One may force-feed [*mehalketin*] chickens, and needless to say, one may *malkitin*. And one may not *malkitin* doves in a dove-cote or doves in an attic, and needless to say, one may not force-feed.** The Gemara asks: **What is *mehalketin* and what is *malkitin*? If you say** that ***mehalketin*** means **that one feeds** the bird **by hand** and ***malkitin*** means **that one throws** the food **before them, by inference, throwing food before doves in a dove-cote or** before **doves in an attic is also not** permitted. But why would that be prohibited?


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

אֶלָּא לָאו, מְהַלְקְטִין — לִמְקוֹם שֶׁאֵינָהּ יְכוֹלָה לְהַחֲזִיר, מַלְקִיטִין — לִמְקוֹם שֶׁיְּכוֹלָה לְהַחֲזִיר. מִכְּלָל דְּהַמְרָאָה בִּכְלִי, וּתְיוּבְתָּא דְרַב יְהוּדָה!

**William Davidson Edition - English:**
**Rather, is it not** that ***mehalketin*** means positioning food **into a place from which** the bird **cannot return** and expel the food, and ***malkitin*** means positioning food **into a place from which it can return** and expel the food? Therefore, *mehalketin* in the case of birds is similar to *halata* into a camel’s mouth, which the mishna permitted. **By inference,** the ***hamra’a*** prohibited in the mishna is performed **with a vessel, and** this poses **a conclusive refutation** to the opinion **of Rav Yehuda.**


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

אָמַר לְךָ רַב יְהוּדָה: לְעוֹלָם ״מְהַלְקְטִין״ דְּסָפֵי לֵיהּ בִּידֵיהּ, ״מַלְקִיטִין״ דְּשָׁדֵי לֵיהּ קַמַּיְיהוּ, וּדְקָא קַשְׁיָא לָךְ יוֹנֵי שׁוֹבָךְ וְיוֹנֵי עֲלִיָּיה לְמִישְׁדֵּא קַמַּיְיהוּ נָמֵי לָא? הָנֵי מְזוֹנוֹתָן עָלֶיךָ, וְהָנֵי אֵין מְזוֹנוֹתָן עָלֶיךָ. כִּדְתַנְיָא: נוֹתְנִין מְזוֹנוֹת לִפְנֵי כֶלֶב, וְאֵין נוֹתְנִין מְזוֹנוֹת לִפְנֵי חֲזִיר. וּמָה הֶפְרֵשׁ בֵּין זֶה לָזֶה? זֶה מְזוֹנוֹתָיו עָלֶיךָ, וְזֶה אֵין מְזוֹנוֹתָיו עָלֶיךָ.

**William Davidson Edition - English:**
**Rav Yehuda** could have **said to you: Actually, *mehalketin*** means **that one feeds** the bird **by hand,** and ***malkitin*** mean **that one throws** the food **before them. And that which was difficult for you: Is throwing** food **before doves in a dove-cote or doves in an attic also not** permitted on Shabbat? This is not difficult because with regard to **these** chickens and geese that were mentioned, sole responsibility for **their sustenance** is incumbent **upon you** as they are incapable of providing for themselves. **However,** in the case of **these** doves, responsibility for **their sustenance** is **not** incumbent **upon you,** and therefore, it is prohibited to place food before them, **as it was taught** in a *baraita*: **One may place sustenance before a dog** on Shabbat, **but one may not place sustenance before a pig. And what** is the **difference between this and that?** In **this** case of the dog, responsibility **for its sustenance is** incumbent **upon you, and** in **that** case of the pig, responsibility **for its sustenance is not** incumbent **upon you,** as no Jew raises pigs.


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

אָמַר רַב אָשֵׁי: מַתְנִיתִין נָמֵי דַּיְקָא, אֵין נוֹתְנִין מַיִם לִפְנֵי דְבוֹרִים וְלִפְנֵי יוֹנִים שֶׁבַּשּׁוֹבָךְ, אֲבָל נוֹתְנִין לִפְנֵי אֲווֹזִין וְלִפְנֵי תַרְנְגוֹלִין וְלִפְנֵי יוֹנֵי הַרְדִּיסָיוֹת. מַאי טַעְמָא? לָאו מִשּׁוּם דְּהָנֵי מְזוֹנוֹתָן עָלֶיךָ, וְהָנֵי אֵין מְזוֹנוֹתָן עָלֶיךָ.

**William Davidson Edition - English:**
**Rav Ashi said:** The language of **the mishna is also precise** in support of this explanation, as we learn: **And one may not place water before bees or before doves in a dove-cote** because they are capable of finding their own food; **however, one may place** water **before geese and chickens and before hardisian doves. What is the reason** for this distinction? **Is it not because** for **these,** geese and chickens, responsibility for **their sustenance** is incumbent **upon you, and** for **those,** bees and doves, responsibility for **their sustenance** is **not** incumbent **upon you?**


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

וְלִיטַעְמָיךְ, מַאי אִירְיָא מַיָּא? אֲפִילּוּ חִיטֵּי וּשְׂעָרֵי נָמֵי לָא! אֶלָּא, שָׁאנֵי מַיָּא דִּשְׁכִיחִי בְּאַגְמָא.

**William Davidson Edition - English:**
The Gemara rejects this proof: **And according to your reasoning, why** did the mishna cite a case **specifically** involving **water? Even wheat and barley** should **also not** be permitted. **Rather,** the reason for the distinction between the *halakhot* is that **water is different because it is found in a lake** or in other reservoirs, and therefore one need not exert himself to provide water for bees and doves. That is not the case with the rest of their food.


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

דְּרַשׁ רַבִּי יוֹנָה אַפִּיתְחָא דְּבֵי נְשִׂיאָה: מַאי דִּכְתִיב ״יוֹדֵעַ צַדִּיק דִּין דַּלִּים״ — יוֹדֵעַ הַקָּדוֹשׁ בָּרוּךְ הוּא בַּכֶּלֶב שֶׁמְּזוֹנוֹתָיו מוּעָטִין, לְפִיכָךְ שׁוֹהָה אֲכִילָתוֹ בְּמֵעָיו שְׁלֹשָׁה יָמִים. כְּדִתְנַן: כַּמָּה תִּשְׁהֶה אֲכִילָתוֹ בְּמֵעָיו וִיהֵא טָמֵא — בַּכֶּלֶב שְׁלֹשָׁה יָמִים מֵעֵת לְעֵת, וּבָעוֹפוֹת וּבַדָּגִים כְּדֵי שֶׁתִּפּוֹל לָאוּר וְתִשָּׂרֵף.

**William Davidson Edition - English:**
Returning to the discussion of feeding dogs, the Gemara cites additional statements on the topic. **Rabbi Yona taught at the entrance to the house of the *Nasi*: What is** the meaning of **that which is written: “The righteous man takes knowledge of the cause of the poor”** (Proverbs 29:7)? **The Holy One, Blessed be He, knows that for a dog, its sustenance is scarce** and they are not fed sufficiently. **Therefore, its food remains in its intestines for three days** so that the dog will be sustained by that food, **as we learned** in a mishna dealing with the *halakhot* of ritual impurity: After an animal eats flesh from a corpse, **how long does its food remain in its intestines** undigested **and** therefore **ritually impure? In** the case of **a dog** it is for **three twenty-four hour periods, and for fowl and fish,** who digest their food quickly, it is **the equivalent** of **the** time it takes **for** the flesh **to fall into the fire and be consumed** by the fire.


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

אָמַר רַב הַמְנוּנָא: שְׁמַע מִינַּהּ אוֹרַח אַרְעָא לְמִשְׁדֵּא אוּמְצָא לְכַלְבָּא. וְכַמָּה? אָמַר רַב מָרִי: מְשַׁח אוּדְנֵיהּ, וְחוּטְרָא אַבָּתְרֵיהּ. הָנֵי מִילֵּי בְּדַבְרָא, אֲבָל בְּמָתָא לָא, דְּאָתֵי לְמִסְרַךְ. אָמַר רַב פָּפָּא: לֵית דְּעָנִי מִכַּלְבָּא, וְלֵית דְּעַתִּיר מֵחֲזִירָא.

**William Davidson Edition - English:**
**Rav Hamnuna said: Learn from it:** It is **the way of the world,** i.e., proper conduct, **to throw a piece of meat before a dog,** as even the Holy One, Blessed be He, concerns Himself with the dog’s sustenance. The Gemara asks: **And how much food** should one give to a dog? **Rav Mari said:** Give it the equivalent of **the measure of its ear and** strike it immediately **thereafter with a staff** so that the dog will not grow attached to the one who fed it. **This applies** specifically when one is **in the field, but in the city,** one should **not** give anything to a dog because the dog **will be drawn** to follow him and remain with him. **Rav Pappa said: There is no** creature **poorer than a dog, and no** creature **richer than a pig,** as pigs will eat anything, and people provide them with plentiful amounts of food.


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

תַּנְיָא כְּווֹתֵיהּ דְּרַב יְהוּדָה: אֵיזוֹ הִיא הַמְרָאָה, וְאֵיזוֹ הִיא הַלְעָטָה? הַמְרָאָה — מַרְבִּיצָהּ וּפוֹקֵס אֶת פִּיהָ וּמַאֲכִילָהּ כַּרְשִׁינִין וּמַיִם בְּבַת אַחַת. הַלְעָטָה — מַאֲכִילָהּ מְעוּמָּד וּמַשְׁקָהּ מְעוּמָּד, וְנוֹתְנִין כַּרְשִׁינִין בִּפְנֵי עַצְמָן וּמַיִם בִּפְנֵי עַצְמָן.

**William Davidson Edition - English:**
With regard to the halakhic ruling, a *baraita* **was taught in accordance with** the opinion of **Rav Yehuda: What is *hamra’a* and what is *halata*? *Hamra’a*** is when a person forcibly **lays** the animal on the ground **and forces its mouth open and feeds it vetch and water simultaneously** so that the animal will be unable to expel it. ***Halata*** is when **one feeds** the animal while it is **standing and gives it to drink** while it is **standing,** i.e., gives it food and drink in the usual manner, **and one gives it vetch separately and water separately,** to augment what the animal eats on its own.


###### Shabbat 155b:14
[Shabbat 155b:14](https://torahapp.org/share/book/Shabbat/r/155b:14)

מְהַלְקְטִין לַתַּרְנְגוֹלִין כּוּ׳. אָמַר אַבָּיֵי, אַמְרִיתַהּ קַמֵּיהּ דְּמָר: מַתְנִיתִין מַנִּי? וַאֲמַר לִי: רַבִּי יוֹסֵי בַּר יְהוּדָה הִיא. דְּתַנְיָא: אֶחָד נוֹתֵן אֶת הַקֶּמַח וְאֶחָד נוֹתֵן לְתוֹכוֹ מַיִם — הָאַחֲרוֹן חַיָּיב, דִּבְרֵי רַבִּי. רַבִּי יוֹסֵי בַּר יְהוּדָה אוֹמֵר: אֵינוֹ חַיָּיב עַד שֶׁיְּגַבֵּל.

**William Davidson Edition - English:**
We learned in the mishna: **And one may force-feed chickens,** and one may add water to bran, but one may not knead the mixture. **Abaye said: I said this before my Master,** Rabba: **Whose** opinion is it in **the mishna? And he said to me: It is** the opinion of **Rabbi Yosei bar Yehuda, as it was taught** in a *baraita*: If **one person places flour and** another **one places water into it, the latter is liable** to bring a sin-offering for performing the prohibited labor of kneading. This is **the statement of Rabbi** Yehuda HaNasi. **Rabbi Yosei bar Yehuda says: One is only liable** when he actually **kneads** the flour and water together. He is not liable for merely adding water to the flour. This is similar to the ruling of the mishna that one may pour water into the bran but may not knead the mixture.


###### Shabbat 155b:15
[Shabbat 155b:15](https://torahapp.org/share/book/Shabbat/r/155b:15)

דִּילְמָא עַד כָּאן לָא קָאָמַר רַבִּי יוֹסֵי בַּר יְהוּדָה הָתָם אֶלָּא קֶמַח דְּבַר גִּיבּוּל הוּא, אֲבָל מוּרְסָן דְּלָאו בַּר גִּיבּוּל הוּא, אֲפִילּוּ רַבִּי יוֹסֵי בַּר יְהוּדָה מוֹדֶה. לָא סָלְקָא דַּעְתָּא, דְּתַנְיָא בְּהֶדְיָא: אֵין נוֹתְנִין מַיִם לַמּוּרְסָן, דִּבְרֵי רַבִּי. רַבִּי יוֹסֵי בַּר יְהוּדָה אוֹמֵר: נוֹתְנִין מַיִם לַמּוּרְסָן.

**William Davidson Edition - English:**
The Gemara rejects this: **Perhaps Rabbi Yosei bar Yehuda only stated** that actual kneading is required to be liable for performing the prohibited labor of kneading **in** the case of **flour, which can be kneaded; however,** in the case of **bran, which cannot be kneaded** into a dough, **even Rabbi Yosei bar Yehuda** would **concede** that it is prohibited, even if one does not actually knead the mixture. The Gemara rejects this statement: It should **not enter your mind** to explain it that way, **as it was taught explicitly** in a *baraita*: **One may not place water into bran** on Shabbat; this is **the statement of Rabbi** Yehuda HaNasi. **Rabbi Yosei bar Yehuda says: One may place water into bran.**


###### Shabbat 155b:16
[Shabbat 155b:16](https://torahapp.org/share/book/Shabbat/r/155b:16)

תָּנוּ רַבָּנַן: אֵין גּוֹבְלִין אֶת הַקָּלִי. וְיֵשׁ אוֹמְרִים: גּוֹבְלִין. מַאן ״יֵשׁ אוֹמְרִים״? אָמַר רַב חִסְדָּא:

**William Davidson Edition - English:**
**The Sages taught:** On Shabbat, **one may not knead** sweet **flour** made from unripe grain that was dried in an oven, **and some say: One may knead** it. The Gemara asks: **Whose is** the opinion introduced as: **And some say? Rav Ḥisda said:**