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1)

(a) According to Rav Huna, 'Matirin Peki'ei Amir Lifnei Beheimah, u'Mefasfesin es ha'Kifin, Aval Lo es ha'Zeradin' means that one is permitted to loosen or to scatter the bundles of hay that have been tied at both ends only (with two knots) or also in the middle (with three) - for the animals, but not to loosen or scatter the bundles of soft willow-branches. Why is this? Note: The Bach changes 'Zirin' in the entire Sugya to 'Zeradin'; but in the Mishnah itself, as well as in the Rif and the Rishonim, the word appears as 'Zirin'.

(b) Rav Yehudah learns that Peki'in and Zeradin are both bundles of hay, the former with two knots, the latter, with three; and Kifin are soft willow-branches. According to him, one is permitted to loosen the Peki'in and the Zeradin, but not to scatter them; whereas the Kifin one may even scatter. What is *his* reasoning?

(c) Why do they both agree that loosening the bales of hay is permitted?

(d) The Mishnah continues 'Ein Meraskin Lo es ha'Shachas ve'Lo es ha'Charuvin Lifnei Beheimah'. According to Rav Yehudah, the Mishnah runs very smoothly. How does *he* explain Shachas (fodder) and Charuvin (carobs)?

(a) How does Rav Huna explain Shachas and Charuvin?

(b) Why should hard fodder need to be made into a food for animals?

(c) 'Rebbi Yehudah Matir ba'Charuvin le'Dakah'. According to Rav Yehudah, Rebbi Yehudah permits cutting up the soft carobs for small animals, who would otherwise not be able to eat it. Large animals can get by with the carobs as they are. But according to Rav Huna, if one may bother to cut up the hard carobs for small animals, then why not for large ones? How does Rav Huna interpret 'Dakah' in our Mishnah?

(d) Why is his explanation unacceptable?

3)

(a) The Mishnah on l56b writes 'Mechatchin es ha'Delu'in Lifnei ha'Beheimah, ve'es ha'Neveilah Lifnei ha'Kelavim'.
If 'Delu'in Dumya de'Beheimah', why will that be a Kashya on Rav Yehudah?

(b) How does he answer it?

(c) How can a carcass be too hard for animals to eat (two possibilities)?

(d) The Beraisa permits breaking up hay and Aspasta (Lucerne-grass) and mixing them.
How does Rav Yehudah, who forbids excessive bother with regard to animal food, explain this Beraisa?

(a) 'Ein Ovsin es ha'Gamal, ve'Lo Dorsin'. These are both stages of force- feeding.
What is the meaning of 'Ovsin', and why is it called like this?

(b) Hamra'ah is forbidden by a calf, Hal'atah is permitted. According to Rav Yehudah, Hal'atah means stuffing the food into the calf's mouth, but to a point where it is still able to eject it, Hamra'ah, to a point where it is not.
What does Rav Chisda hold?

(a) 'Mehalketin le'Tarnegolin ... (u') Malkitin, Ein Malkitin le'Yonei Shuvach u'le'Yonei Aliyah ... (ve')Ein Mehalketin'. Why initially, does the Gemara not want to interpret Mehalketin to mean to *feed* the birds, and Malkitin, to *throw the grains* in front of them?

(b) What then, *do* these terms mean, and why is this a Kashya on Rav Yehudah?

(c) Rav Yehudah answers that Mehalketin *does* mean to feed the birds, and Malkitin, to throw the grains in front of them - and that it is indeed forbidden even to throw grains in front of pigeons of the loft of of the dove-cote.
Why?

(d) Are homing-pigeons included in the above prohibition?

(a) Why may one feed a dog but not a pig?

(b) How does Rav Ashi attempt to prove the difference between animals that one is obligated to feed and those that one is not, from our Mishnah?

(c) How will Rav Chisda, who permits placing food in front of all animals, explain this last-mentioned Beraisa? Why should it be forbidden to place water in front of bees and pigeons in the dove-cots?

(d) What induces him to learn like that?

(a) Why does food inside a dog's stomach remain intact for three days?

(b) What Halachic ramifications does this have?

(c) What Derech Eretz do we learn from here with regard to a dog, how much should one throw him and what should one do immediately afterwards?

(d) To which kind of dog does this apply, to one that is domicile or to a stranger in town?

(a) Which is the poorest of all animals and which is the richest ?

(b) Besides using a bit to keep the animal's mouth open for Hamra'ah but not for Hal'atah, what are the other two differences between the two which bear out the opinion of Rav Yehudah (that Hal'atah means stuffing it to a point where the animal *is* still able to eject it, and Hamra'ah to a point where it is *not*, irrespective of whether one used a ladle or one's hands)?

(c) Our Mishnah permits adding water to coarse bran.
Why does the Gemara establish it like Rebbi Yossi b'Rebbi Yehudah? What does *Rebbi* say in such a case?

(d) Is it feasible to say that Rebbi Yossi b'Rebbi Yehudah differentiates between adding water to flour, which *can* mix, and adding it to bran, which can*not* - so that, in the latter case (that of our Mishnah) he will agree with Rebbi that the moment one adds water, he is Chayav for mixing (which would mean that our Mishnah would have no known author)?