## Shabbat Daf 156a

###### Shabbat 156a:1
[Shabbat 156a:1](https://torahapp.org/share/book/Shabbat/r/156a:1)

רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה הִיא. וְהָנֵי מִילֵּי הוּא דִּמְשַׁנֵּי. הֵיכִי מְשַׁנֵּי? אָמַר רַב חִסְדָּא: עַל יָד עַל יָד.

**William Davidson Edition - English:**
**It is** the opinion of **Rabbi Yosei, son of Rabbi Yehuda. And this** leniency **applies only** in a case **where one alters** the way that he kneads. The Gemara asks: **How does one alter** the manner in which he kneads? **Rav Ḥisda said:** One does not knead the dough all at once but rather **a little bit at a time.**


###### Shabbat 156a:2
[Shabbat 156a:2](https://torahapp.org/share/book/Shabbat/r/156a:2)

וְשָׁוִין שֶׁבּוֹחֲשִׁין אֶת הַשַּׁתִּית בַּשַּׁבָּת וְשׁוֹתִים זֵיתוֹם הַמִּצְרִי. וְהָאָמְרַתְּ ״אֵין גּוֹבְלִין״! לָא קַשְׁיָא: הָא בְּעָבָה, הָא בְּרַכָּה. וְהָנֵי מִילֵּי הוּא דִּמְשַׁנֵּי.

**William Davidson Edition - English:**
It was also taught: **And they agree that one may mix the *shatit*,** roasted barley to which honey is added, **on Shabbat, and drink Egyptian beer,** as it is not considered to be for medicinal purposes. The Gemara asks: **Didn’t you say: One may not knead?** That contradicts the statement that they agree that it is permitted to stir the *shatit*. The Gemara answers: This is **not difficult,** as there is a distinction between the cases. **This** dispute with regard to *shatit* is referring **to** mixing a **thick** mixture, which is similar to kneading. However, **that** statement where they agree that mixing is permitted is referring **to** a **soft,** thin mixture that cannot be kneaded. **And** all of **these** statements are referring to a case **where one alters** the way he kneads or stirs.


###### Shabbat 156a:3
[Shabbat 156a:3](https://torahapp.org/share/book/Shabbat/r/156a:3)

הֵיכִי מְשַׁנֵּי? אָמַר רַב יוֹסֵף: בַּחוֹל נוֹתֵן אֶת הַחוֹמֶץ וְאַחַר כָּךְ נוֹתֵן אֶת הַשַּׁתִּית, בַּשַּׁבָּת נוֹתֵן אֶת הַשַּׁתִּית וְאַחַר כָּךְ נוֹתֵן אֶת הַחוֹמֶץ. לֵוִי בְּרֵיהּ דְּרַב הוּנָא בַּר חִיָּיא אַשְׁכְּחֵיהּ לְגַבָּלָא דְּבֵי נְשֵׁיהּ דְּקָא גָבֵיל וְסָפֵי לֵיהּ לְתוֹרֵיהּ. בְּטַשׁ בֵּיהּ. אֲתָא אֲבוּהּ אַשְׁכְּחֵיהּ, אֲמַר לֵיהּ: הָכִי אָמַר אֲבוּהּ דְּאִמָּךְ מִשְּׁמֵיהּ דְּרַב, וּמַנּוּ — רַבִּי יִרְמְיָה בַּר אַבָּא: גּוֹבְלִין וְלֹא מַסְפִּין, וּדְלָא לָקֵיט בְּלִישָּׁנֵיהּ — מַלְקִיטִין לֵיהּ. וְהָנֵי מִילֵּי הוּא דִּמְשַׁנֵּי.

**William Davidson Edition - English:**
The Gemara asks: **How does one alter** the manner in which he performs these actions? **Rav Yosef said:** On a **weekday one** first **places the vinegar** in a vessel **and then places the *shatit*. On Shabbat one** first **places the *shatit* and then places the vinegar.** The Gemara relates that **Levi, son of Rav Huna bar Ḥiyya, found the one who kneads in his parents’ home kneading** bran on Shabbat **and feeding it to his ox. He kicked him** so that he would stop. When **his father came** and **found him,** he **said to him: This** is what **your mother’s father said in the name of Rav.** The Gemara interjects: **And who is** his mother’s father? It is **Rabbi Yirmeya bar Abba,** who said: **One may knead but not feed** animals, **and** a calf **that does not take** the food **with its tongue may be fed** on Shabbat. **And this applies** only **when one alters** the manner in which he does so.


###### Shabbat 156a:4
[Shabbat 156a:4](https://torahapp.org/share/book/Shabbat/r/156a:4)

הֵיכִי מְשַׁנֵּי? אָמַר רַב יֵימַר בַּר שֶׁלֶמְיָא מִשְּׁמֵיהּ דְּאַבָּיֵי: שְׁתִי וָעֵרֶב. וְהָא לָא מִעָרַב שַׁפִּיר? אָמַר רַב יְהוּדָה: מְנַעֲרוֹ לִכְלִי.

**William Davidson Edition - English:**
The Gemara asks: **How does one alter** the manner in which he does so? **Rav Yeimar bar Shelamya said in the name of Abaye:** One moves the ladle or stirring utensil in the directions of **warp and woof.** The Gemara asks: **Isn’t** it the case that **it will not mix well,** so what is the point of stirring it that way? **Rav Yehuda said:** It means that **one pours it into** another **vessel** and in the process it is mixed.


###### Shabbat 156a:5
[Shabbat 156a:5](https://torahapp.org/share/book/Shabbat/r/156a:5)

כְּתִיב אַפִּינְקָסֵיהּ דִּזְעֵירִי: אֲמַרִית קֳדָם רַבִּי, וּמַנּוּ — רַבִּי חִיָּיא: מַהוּ לְגַבֵּל? אָמַר: אָסוּר. מַהוּ לְפָרֵק? אָמַר: מוּתָּר. אָמַר רַב [מְנַשְּׁיָא]: חַד קַמֵּי חַד, תְּרֵי קַמֵּי תְּרֵי — שַׁפִּיר דָּמֵי. תְּלָתָא קַמֵּי תְּרֵי — אֲסִיר. רַב יוֹסֵף אָמַר: קַב וַאֲפִילּוּ קַבַּיִים. עוּלָּא אָמַר: כּוֹר וַאֲפִילּוּ כּוֹרַיִים.

**William Davidson Edition - English:**
**It was written in Ze’eiri’s notebook: I said before my rabbi, and** the Gemara asks: **And who is** his rabbi? It is **Rabbi Ḥiyya.** And Ze’eiri said before him: **What is** the ruling? Is it permitted **to knead** on Shabbat? **He said:** It is **prohibited. What is** the ruling with regard to **emptying** food from a vessel before one animal to place it before another animal? **He said:** It is **permitted. Rav Menashya said:** Placing **one** trough **before one** animal or **two** troughs **before two** animals, one may **well** do so. Placing **three** troughs **before two** animals **is prohibited,** because it is considered to be superfluous labor as he is bringing the animals more food than they need. **Rav Yosef said:** It is permitted to add **a *kav*** of additional food **or even two *kav*. Ulla said:** One may add **a *kor* or even two *kor*** and there is no need for concern.


###### Shabbat 156a:6
[Shabbat 156a:6](https://torahapp.org/share/book/Shabbat/r/156a:6)

כְּתִיב אַפִּינְקָסֵיהּ דְּלֵוִי: אֲמַרִית קֳדָם רַבִּי, וּמַנּוּ — רַבֵּינוּ הַקָּדוֹשׁ, עַל דַּהֲווֹ גָּבְלִין שְׁתִיתָא בְּבָבֶל, וַהֲוָה צָוַח רַבִּי (וּמַנּוּ? — רַבֵּינוּ הַקָּדוֹשׁ, עַל דַּהֲווֹ גָּבְלִין שַׁתִּיתָא), וְלֵית דְּשָׁמַע לֵיהּ, וְלֵית חֵילָא בִּידֵיהּ לְמֵיסַר מִדְּרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה.

**William Davidson Edition - English:**
**It was written in Levi’s notebook: I said before my rabbi, and** the Gemara asks: **And who is** his rabbi? It is **our holy Rabbi,** Rabbi Yehuda HaNasi. Levi spoke **about** the fact that **people would knead *shatit* in Babylonia, and my rabbi, and who is it, our holy Rabbi, cried** in protest over the fact that **people would knead *shatit*. And** there was **no one who listened to him, and he did not have the power to prohibit** it **due to** the people’s reliance on the opinion of **Rabbi Yosei, son of Rabbi Yehuda,** who permitted doing so.


###### Shabbat 156a:7
[Shabbat 156a:7](https://torahapp.org/share/book/Shabbat/r/156a:7)

כְּתִיב אַפִּינְקָסֵיהּ דְּרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: הַאי מַאן דִּבְחַד בְּשַׁבָּא, יְהֵי גְּבַר וְלָא חֲדָא בֵּיהּ.

**William Davidson Edition - English:**
After citing relevant *halakhot* written in the notebooks of various Sages, the Gemara relates that **it was written in Rabbi Yehoshua ben Levi’s notebook: One who** was born **on the first day of the week,** Sunday, **will be a person and there will not be one in him.**


###### Shabbat 156a:8
[Shabbat 156a:8](https://torahapp.org/share/book/Shabbat/r/156a:8)

מַאי [״וְלָא חֲדָא בֵּיהּ״]? אִילֵּימָא: וְלָא חַד לְטֵיבוּ, וְהָאָמַר רַב אָשֵׁי: אֲנָא בְּחַד בְּשַׁבָּא הֲוַאי! אֶלָּא לָאו חֲדָא לְבִישׁוּ, וְהָאָמַר רַב אָשֵׁי: אֲנָא וְדִימִי בַּר קָקוֹזְתָּא הֲוֵינַן בְּחַד בְּשַׁבָּא, אֲנָא מֶלֶךְ, וְהוּא הֲוָה רֵישׁ גַּנָּבֵי! אֶלָּא: אִי כּוּלֵּיהּ לְטֵיבוּ, אִי כּוּלֵּיהּ לְבִישׁוּ. מַאי טַעְמָא? דְּאִיבְּרוֹ בֵּיהּ אוֹר וָחוֹשֶׁךְ.

**William Davidson Edition - English:**
The Gemara asks: **What is** the meaning of the phrase: **There will not be one in him? If you say** that **there is not one** quality **for the best,** that cannot be, **as Rav Ashi said: I was** born **on the first day of the week,** and one cannot say that there was nothing good about him. **Rather,** it must mean that **there is not one** quality **for the worst. Didn’t Rav Ashi say: I and Dimi bar Kakuzta were** both born **on the first day of the week. I** became **a king,** the head of a yeshiva, **and he became the head of** a gang of **thieves,** clearly a negative quality. **Rather,** one born on a Sunday **is either completely for the best or completely for the worst. What is the reason** for this? It is **because** both **light and darkness were created** on the first day of Creation.


###### Shabbat 156a:9
[Shabbat 156a:9](https://torahapp.org/share/book/Shabbat/r/156a:9)

הַאי מַאן דְּבִתְרֵי בְּשַׁבָּא יְהֵי גְּבַר רַגְזָן. מַאי טַעְמָא? מִשּׁוּם דְּאִיפְּלִיגוּ בֵּיהּ מַיָּא. הַאי מַאן דְּבִתְלָתָא בְּשַׁבָּא — יְהֵי גְּבַר עַתִּיר וְזַנַּאי יְהֵא. מַאי טַעְמָא? מִשּׁוּם דְּאִיבְּרוֹ בֵּיהּ עֲשָׂבִים. הַאי מַאן דִּבְאַרְבְּעָה בְּשַׁבָּא — יְהֵי גְּבַר חַכִּים וְנָהִיר. מַאי טַעְמָא? מִשּׁוּם דְּאִיתְּלוֹ בֵּיהּ מְאוֹרוֹת.

**William Davidson Edition - English:**
**One who was** born **on the second day of the week,** Monday, **will be a short-tempered person. What is the reason** for this? It is **because on that day,** the second day of Creation, **the** upper and lower **waters were divided.** Therefore, it is a day of contentiousness. 
 **One who was** born **on the third day of the week will be a rich man and a promiscuous** person. **What is the reason** for this? It is **because on that day,** the third day, **vegetation was created.** It grows abundantly but is also mixed together without boundaries between the grass and the plants. 
**One who was** born **on the fourth day of the week will be a wise and enlightened person. What is the reason** for this? It is **because the** heavenly **lights were hung** in the heavens **on that day,** and wisdom is likened to light.


###### Shabbat 156a:10
[Shabbat 156a:10](https://torahapp.org/share/book/Shabbat/r/156a:10)

הַאי מַאן דִּבְחַמְשָׁה בְּשַׁבָּא — יְהֵי גְּבַר גּוֹמֵל חֲסָדִים. מַאי טַעְמָא? מִשּׁוּם דְּאִיבְּרוֹ בֵּיהּ דָּגִים וְעוֹפוֹת. הַאי מַאן דִּבְמַעֲלֵי שַׁבְּתָא — יְהֵי גְּבַר חַזְרָן. אָמַר רַב נַחְמָן בַּר יִצְחָק: חַזְרָן בְּמִצְוֹת. הַאי מַאן דִּבְשַׁבְּתָא יְהֵי — בְּשַׁבְּתָא יְמוּת, עַל דְּאַחִילוּ עֲלוֹהִי יוֹמָא רַבָּא דְּשַׁבְּתָא. אָמַר רָבָא בַּר רַב שֵׁילָא: וְקַדִּישָׁא רַבָּא יִתְקְרֵי.

**William Davidson Edition - English:**
**One who was** born **on the fifth day of the week will be a person who performs acts of kindness. What is the reason** for this? It is **because on that day the fish and fowl were created,** and they do not receive their sustenance by performing work for people. They are sustained by the kindness of God alone. 
**One who was** born **on the sixth day of the week will be a seeker. Rav Naḥman bar Yitzḥak said** that this means that he will be **one who seeks out mitzvot,** as most of the activity on Friday involves preparation for Shabbat. 
**One who was** born **on Shabbat will die on Shabbat, because they desecrated the great day of Shabbat on his** behalf. **Rava bar Rav Sheila said: And he will be called a** person of **great sanctity** because he was born on the sacred day of Shabbat.


###### Shabbat 156a:11
[Shabbat 156a:11](https://torahapp.org/share/book/Shabbat/r/156a:11)

אֲמַר לְהוּ רַבִּי חֲנִינָא, פּוּקוּ אֱמַרוּ לֵיהּ לְבַר לֵיוַאי: לֹא מַזַּל יוֹם גּוֹרֵם אֶלָּא מַזַּל שָׁעָה גּוֹרֵם. הַאי מַאן דִּבְחַמָּה — יְהֵי גְּבַר זִיוְתָן, יְהֵי אָכֵיל מִדִּילֵיהּ וְשָׁתֵי מִדִּילֵיהּ, וְרָזוֹהִי גַּלְיִין, אִם גָּנֵיב — לָא מַצְלַח. הַאי מַאן דִּבְכוֹכָב נוֹגַהּ — יְהֵי גְּבַר עַתִּיר וְזַנַּאי יְהֵי. מַאי טַעְמָא? מִשּׁוּם דְּאִיתְיְלִיד בֵּיהּ נוּרָא. הַאי מַאן דִּבְכוֹכָב — יְהֵי גְּבַר נָהִיר וְחַכִּים, מִשּׁוּם דְּסָפְרָא דְחַמָּה הוּא. הַאי מַאן דְּבִלְבָנָה — יְהֵי גְּבַר סָבֵיל מַרְעִין, בָּנֵי וְסָתַר, סָתַר וּבָנֵי, אָכֵיל דְּלָא דִּילֵיהּ וְשָׁתֵי דְּלָא דִּילֵיהּ וְרָזוֹהִי כַּסְיִין אִם גָּנֵב — מַצְלַח. הַאי מַאן דִּבְשַׁבְּתַאי — יְהֵי גְּבַר מַחְשְׁבָתֵיהּ בָּטְלִין. וְאִית דְּאָמְרִי: כׇּל דִּמְחַשְּׁבִין עֲלֵיהּ בָּטְלִין. הַאי מַאן דִּבְצֶדֶק — יְהֵי גְּבַר צִדְקָן. אָמַר רַב נַחְמָן בַּר יִצְחָק: וְצַדְקָן בְּמִצְוֹת. הַאי מַאן דִּבְמַאְדִּים — יְהֵי גְּבַר אָשֵׁיד דְּמָא. אָמַר רַב אָשֵׁי: אִי אוּמָּנָא, אִי גַּנָּבָא, אִי טַבָּחָא, אִי מָהוֹלָא. אָמַר רַבָּה: אֲנָא בְּמַאְדִּים הֲוַאי. אָמַר אַבָּיֵי: מָר נָמֵי עָנֵישׁ וְקָטֵיל.

**William Davidson Edition - English:**
**Rabbi Ḥanina said to** his students who heard all this: **Go** and **tell the son of Leiva’i,** Rabbi Yehoshua ben Levi: **It is not the constellation of the day** of the week **that determines** a person’s nature; **rather,** it is **the constellation of the hour** that **determines** his nature. 
**One who was** born **under** the influence of **the sun will be a radiant person; he will eat from his own** resources **and drink from his own** resources, **and his secrets will be exposed. If he steals he will not succeed,** because he will be like the sun that shines and is revealed to all. 
**One who was** born **under** the influence of **Venus will be a rich and promiscuous person. What is the reason** for this? **Because fire was born** during the hour of Venus, he will be subject the fire of the evil inclination, which burns perpetually. 
**One who was** born **under** the influence of **Mercury will be an enlightened and expert man, because** Mercury **is the sun’s scribe,** as it is closest to the sun. 
**One who was** born **under** the influence of **the moon will be a man who suffers pains, who builds and destroys, and destroys and builds.** He will be a man **who eats not from his own** resources **and drinks not from his own** resources, **and whose secrets are hidden. If he steals he will succeed,** as he is like the moon that constantly changes form, whose light is not its own, and who is at times exposed and at times hidden. 
**One who was** born **under** the influence of **Saturn will be a man whose thoughts are for naught. And some say** that **everything that** others **think about him** and plan to do to him **is for naught.** 
 **One who was** born **under** the influence of **Jupiter [*tzedek*] will be a just** person **[*tzadkan*]. Rav Naḥman bar Yitzḥak said: And just** in this context means just **in** the performance of **mitzvot.** 
**One who was** born **under** the influence of **Mars will be one who spills blood. Rav Ashi said:** He will be **either a blood letter, or a thief, or a slaughterer** of animals, **or a circumciser. Rabba said: I was** born **under** the influence of **Mars** and I do not perform any of those activities. **Abaye said: My Master also punishes and kills** as a judge.


###### Shabbat 156a:12
[Shabbat 156a:12](https://torahapp.org/share/book/Shabbat/r/156a:12)

אִיתְּמַר, רַבִּי חֲנִינָא אוֹמֵר: מַזָּל מַחְכִּים, מַזָּל מַעֲשִׁיר, וְיֵשׁ מַזָּל לְיִשְׂרָאֵל. רַבִּי יוֹחָנָן אָמַר: אֵין מַזָּל לְיִשְׂרָאֵל. וְאַזְדָּא רַבִּי יוֹחָנָן לְטַעְמֵיהּ, דְּאָמַר רַבִּי יוֹחָנָן: מִנַּיִין שֶׁאֵין מַזָּל לְיִשְׂרָאֵל? שֶׁנֶּאֱמַר: ״כֹּה אָמַר ה׳ אֶל דֶּרֶךְ הַגּוֹיִם אַל תִּלְמָדוּ וּמֵאוֹתוֹת הַשָּׁמַיִם אַל תֵּחָתּוּ כִּי יֵחַתּוּ הַגּוֹיִם מֵהֵמָּה״ — הֵם יֵחַתּוּ, וְלֹא יִשְׂרָאֵל.

**William Davidson Edition - English:**
**It was stated** that **Rabbi Ḥanina says: A constellation makes one wise** and **a constellation makes one wealthy, and there is a constellation for the Jewish people** that influences them. **Rabbi Yoḥanan said: There is no constellation for the Jewish people** that influences them. The Jewish people are not subject to the influence of astrology. **And Rabbi Yoḥanan follows his** own **reasoning,** as **Rabbi Yoḥanan said: From where** is it derived **that there is no constellation for the Jewish people? As it is stated: “Thus said the Lord: Learn not the way of the nations, and be not dismayed at the signs of heaven; for the nations are dismayed at them”** (Jeremiah 10:2). **The nations will be dismayed** by them, **but not the Jewish people.**


###### Shabbat 156a:13
[Shabbat 156a:13](https://torahapp.org/share/book/Shabbat/r/156a:13)

וְאַף רַב סָבַר אֵין מַזָּל לְיִשְׂרָאֵל, דְּאָמַר רַב יְהוּדָה אָמַר רַב: מִנַּיִין שֶׁאֵין מַזָּל לְיִשְׂרָאֵל? — שֶׁנֶּאֱמַר: ״וַיּוֹצֵא אוֹתוֹ הַחוּצָה״, אָמַר אַבְרָהָם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, ״בֶן בֵּיתִי יוֹרֵשׁ אוֹתִי״, אָמַר לוֹ: לָאו — ״כִּי אִם אֲשֶׁר יֵצֵא מִמֵּעֶיךָ״.

**William Davidson Edition - English:**
**And Rav also holds** that **there is no constellation for the Jewish people, as Rav Yehuda said** that **Rav said: From where** is it derived **that there is no constellation for the Jewish people? As it is stated** with regard to Abraham: **“And He brought him outside,** and said: Look now toward heaven, and count the stars, if you are able to count them; and He said unto him: So shall your offspring be” (Genesis 15:5). The Sages derived from this that **Abraham said before the Holy One, Blessed be He: Master of the Universe,** “Behold, You have given me no offspring, and **one born in my house is to be my heir”** (Genesis 15:3). The Holy One, Blessed be He, **said to him: No.** “And, behold, the word of the Lord came to him, saying: This man shall not be your heir; **rather, one that will come forth from your own innards shall be your heir”** (Genesis 15:4).


###### Shabbat 156a:14
[Shabbat 156a:14](https://torahapp.org/share/book/Shabbat/r/156a:14)

אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם נִסְתַּכַּלְתִּי בְּאִיצְטַגְנִינוּת שֶׁלִּי, וְאֵינִי רָאוּי לְהוֹלִיד בֵּן. אָמַר לוֹ: צֵא מֵאִיצְטַגְנִינוּת שֶׁלְּךָ, שֶׁאֵין מַזָּל לְיִשְׂרָאֵל. מַאי דַּעְתָּיךְ?

**William Davidson Edition - English:**
Abraham **said before Him: Master of the Universe, I looked at my astrological** map, **and** according to the configuration of my constellations **I am not fit to have a son.** The Holy One, Blessed be He, **said to him: Emerge from your astrology,** as the verse states: “And He brought him outside,” **as there is no constellation for Israel. What is your thinking?**