json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Shabbat/English/merged.json

{
    "title": "Bartenura on Mishnah Shabbat",
    "language": "en",
    "versionTitle": "merged",
    "versionSource": "https://www.sefaria.org/Bartenura_on_Mishnah_Shabbat",
    "text": [
        [
            [
                "יציאות השבת – transferring an object from one domain to [another] domain (i.e., removing taking out of the house – see Talmud Shabbat 2b) that are mentioned concerning the Sabbath and carrying in are also called transferring since one takes out from one domain to another domain. And the fact that [the Mishnah] teaches יציאות /carrying (on the Sabbath) and it does not teach הוצאות /transferring, is because it uses the language of the Bible, as it is written (Exodus 16:29): “Let no one leave his place [on the seventh day],” and from it, we derive transferring, that a person should not leave with a utensil in his hand to collect the Manna.",
                "שתים שהן ארבע – two from the Torah, transferring an object and carrying [it] in to the house owner who stands inside in the private domain, and on these two, a person is liable for a sin-offering for his inadvertent violation, and divine punishment by premature/sudden death for a willful violation, and stoning for his being warned, like in all the rest of the prohibited labors of Shabbat.",
                "שהן ארבע – from their words (i.e., the Rabbis), they added two, to prohibit ab initio a case where the work is done by two people – this one uprooting and this place setting it down, for two who did it are exempt, as it states (Leviticus 4:27): “by doing any of the things which by the LORD’s commandments ought not to be done, [and he realizes his guilt].” The one who does all of it, but not the one who does part of it, and similarly, in all the labors of Shabbat we say that an individual who did it is liable; two who did it are exempt.",
                "שתים שהן ארבע בחוץ – two from the Torah, taking out and carrying in for the poor person who stands outside in the public domain.",
                "שהן ארבע – from their words (i.e., the Rabbis), they added two to prohibit ab initio, as this person uproots it and the other person sets it down.",
                "פשט העני את ידו – and in it is a box or a basket that he receives in it loaves of bread from the owner of the house, and for this reason, [the Mishnah] took hold of the language of הוצאה /removal in the language of the poor person and the rich person, for it incidentally comes to teach us that a commandment that comes through a transgression is prohibited and they are liable upon it.",
                "ונתן לתוך ידו של בעל הבית – that he performs uprooting from the public domain and placement in the private domain.",
                "או שנטל מתוכה והוציא – the object, and placed it in the public domain, and performed uprooting and placing down.",
                "העני חייב – as he did complete work, for it is two from the Torah for the person standing outside, and even though we require uprooting from the place where he will be four handbreadths by four handbreadths and setting down in a place where he will be four-by-four [handbreadths] and there isn’t found there [that amount] for the hand of the poor person and the owner of the house, there isn’t there a place where there will be four-by-four [handbreadths] , we say in the Gemara (Talmud Shabbat 5a) that the hand of a person is considered as four-by-four [handbreadths], since it is made to place it down and to take from it objects and even many large ones.",
                "ובעל הבית פטור – he (i.e., the owner of the house) is exempt and it is completely permitted, for he had not done anything.",
                "פשט בעל הבית כו' בעל הבית חייב – for this is two from the Torah for the person who stands inside.",
                "פשט העני כו' – for the poor person made an uprooting from the public domain.",
                "ונטל בעל הבית מתוכה – and placed it inside, for the owner of the house did a placing down [of the object] in the private domain.",
                "",
                "והוציא – the poor person [removed it] and placed it down in the public domain.",
                "שניהם פטורים – for neither of them had done a complete [cycle] of work/labor. But it is prohibited to do this lest everyone come on his own to do a complete [cycle of] work on the Sabbath day. There are two [forms of work] “from their words” (i.e., from the Rabbis), one for the poor person outside and one for the owner of the house inside. But it is not considered two for each one of them, uprooting for the poor person and uprooting for owner of the house, placing down for the poor person and placing down for the owner of the house, because it is not considered other than uprooting [of things] which are the beginning of the work and there is a fear lest he complete it, but placing down, which is the end of the work, is not considered."
            ],
            [
                "לא ישב אדם לפני הספר – and even on weekdays, and since it (i.e., the Mishnah) had to teach (in Tractate Shabbat, Chapter 1, Mishnah 3) that a tailor must not go out with his needle, etc., lest he forget and leave, which is similar to the decree that a person should not sit before the barber close to [the time] for the afternoon prayer, lest he forget and not pray, because of this, it [the Mishnah] teaches this here, and since their words are small/short, he makes a decision and teaches it in the first part of the Mishnah, and then explains the matters of Shabbat and expands upon them.",
                "סמוך למנחה – the “Great Minha”, from six-and-one-half [Halakhic] hours and beyond, and סמוך למנחה – close to the afternoon prayer , that is from the beginning of the seventh hour, and even though its time period is great, a decree was made lest the bell/body of the bell of the barbers breaks after he began to cut the hair, and the time of the prayer will pass over prior to his repairing it and he will complete the haircut.",
                "ולא יכנס למרחץ – near the time for the afternoon prayer lest his swoon [in the vapor bath – see Tractate Shabbat 9b].",
                "ולא לבורסקי – a place where hides are made, perhaps he would see a loss and ruin of the hides if he did not move them from their place and repair them, and he would continue in his work until the time for the [Minha/afternoon] prayer had passed.",
                "ולא לאכול – even a small repast, lest the meal continue on.",
                "ולא לדין – even at the close of legal proceedings, when they already had heard the claims of the litigants and there does not remain anything upon them other than only to decide the law, perhaps they see a reason and they will contradict what they want to decide and return to be the beginning of judgment.",
                "ואם התחילו – in one of all of these, we state, that we don’t interrupt, but rather he should finish and afterwards prayer, and this is the case when there is a delay during the day to complete it prior to the time for prayer passing. But the beginning of a haircut is from when he places the apron/garment for the protection of the clothing of the barber between his knees, and this is the scarf that the person who has his hair cut upon his knees in order that the hair doesn’t fall on his clothing. And the beginning of the bath is from when he removes/undresses the clothing that is closest to his skin. And there are those who explain that the scarf that is upon him which is the first to be removed when he gets undressed. And the beginning of the tannery is when he girds himself between his shoulders the coverings of his arms in order to engage with the hides, and the beginning of eating is when he washes his hands. The beginning of judgment is when the judges cover themselves with their shawls to sit in judgment with terror and fear, and if they were covered and sitting in judgment and another case came before them near the time for Minhah, it would be the beginning of that case when the litigants would open with their pleas/claims.",
                "מפסיקין לק\"ש – he took another matter, and this is how it should be read: colleagues engaged in the study of Torah interrupt their Torah study for the recitation of the Shema for its time is fixed, as it is written (Deuteronomy 6:9): “when you lie down and when you rise up.”",
                "ואין מפסיקין לתפילה – which has no fixed time according to the Torah. But we are not teaching other than in the case of Rabbi Shimon bar Yochai and his colleagues where their study of Torah is their craft, but for us, since we interrupt our Torah [study] for our craft/professions, all the more so we interrupt for our recitation of the Amidah."
            ],
            [
                "לא יצא חייט במחטו – even if it is inserted in his clothing, lest he forget and go out, and for an artisan, it is the manner of his craft, he liable for it is way of artisans to insert them in their clothing when they go out to the market.",
                "שמא ישכח ויצא – when it gets dark.",
                "הלבלר – the scribe.",
                "בקולמוסו – which is inserted at the back of their ears like the manner of scribes.",
                "ולא יפלה את כליו – to remove vermin from his clothing. The Aramaic translation/Targum of “I have cleared out the consecrated portion” (Deuteronomy 26:13) “I searched my garment for vermin.”",
                "ולא יקרא לאור הנר – in a book, lest he tilt the candle to bring the oil in front of the lick in order that it will kindle well and is found that he is starting a fire on Shabbat, and even if the candle was the height of two or three men, it is always forbidden to read by the light of a candle unless there is another person with him to watch him, or if he is an important individual who is never accustomed to fix the candle.",
                "החזן – one who teaches young children.",
                "מהיכן התינוקות קורין – from where should they begin to read, for with a bit of investigation such as this, we do not make a decree lest he tilt it, and the young children read before their teacher by the light of the candle since their fear of their teacher is upon them.",
                "אבל הוא לא יקרא – the entire portion, because his fear of them is not upon him, and their guarding is not considered guarding, and for this reason also, there is an opinion that a woman who guards for her husband, her guarding is not [considered] guarding, for fear of her is not upon him.",
                "כיוצא בו – to make a distance from transgression, they said that a person with a flux should not eat with his wife who has a flux, and even though both of them are ritually impure.",
                "מפני הרגל עבירה – for since they engaged in sexual intercourse, he will go to engage in sex with a woman with a flux which is punishable by extirpation, and the man with a flux and a woman with a flux are taken as something remarkable, for sexual relations is hard for them, and it is possible to say that they definitely will not lead to transgression, and even so, they should not eat one with the other."
            ],
            [
                "ואלו מן ההלכות – the don’t remove vermin nor read by the light of a candle as it is taught in our Mishnah (Tractate Shabbat, Chapter One, Mishnah Three).",
                "בעליית חנניה בן חזקיה – that the Sages requested to hide the [biblical] Book of Ezekiel since his words seem to contradict the words of the Torah, such as {Ezekiel 44:31): “Priests shall not eat anything, whether bird or animal, that died or was torn by beasts,” priests are those who should not eat it, but Israelites [can] eat it (which obviously, are also forbidden to all Israelites), and similarly (Ezekiel 45:20): “You shall do the same on the seventh day of the month [to purge the Temple from uncleanness caused by unwitting or ignorant persons],” for where is this sacrifice hinted at in the Torah? Hananiah ben Chizkiah hid himself in the attic and sat there and explained the Book of Ezekiel.",
                "ושמונה עשר דברים גזרו בו ביום – that the School of Shammai and the School of Hillel disputed on and were decided by a vote and the [opinions of] School of Shammai grew and they (i.e., the Rabbis) decided [the Halakha] according to them, as it is written (Exodus 23:2): “[You shall neither side with the mighty to do wrong- you shall not give perverse testimony in a dispute so as] to pervert it in favor of the mighty/multitude.” And all eighteen things they brought to them in the Talmud (Tractate Shabbat 13b-17b), and these are as follows: 1-2) He who eats something which is first degree of ritual impurity or second degree of ritual impurity, they decreed that its essence becomes second degree of ritual impurity, and it defiles Terumah/priest’s due by contact, for something that is second degree of ritual impurity defiles Terumah, these are two decrees – the person who eats something which is first degree of ritual impurity or one who eats something that is second degree of ritual impurity. 3) a person who drinks impure liquids also becomes second degree of ritual defilement, and defiles Terumah, that is third. But the reason that it is decreed in these, is that sometimes, when one eats impure foods and sprinkles/pours impure liquids in his face while the impure foods are in his mouth and he defiles them. 4) And they made a decree on a person after immersing from his defilement on that same day who had drawn water come upon his head and most of his body and 5) on the completely pure person upon fell three LOGS (i.e., a LOG is equivalent to six eggs) of drawn water on his body, that is five decrees. And the reason that defilement was decreed on these to defile others, is because they would immerse in putrid (i.e., badly smelling) cave waters, and they would place upon them afterwards drawn waters to remove the putridness of the waters, they began and made a fixed ruling to state, that the cave waters did not purify but rather the drawn waters purify, and they (i.e., the Rabbis) stood and decreed defilement upon them, lest they come to nullify the teachings/laws of the Mikveh and they would immerse in drawn waters. 6) The sixth decree is that Books of Holy Writ defile Terumah through contact, for at first, they would hide the food of Terumah with Torah scrolls, people would say that this (i.e., the Torah scroll) and that (i.e., the Terumah) are holy, when they saw that the Books [of Holy Writ] were being damaged, since the mice that are found near the food-stuffs would cause damage to the Books [of Holy Writ], they decreed that these Books, that is, Torah, Prophets and Writings, through their contact would defile the Terumah. 7) The seventh decree that they made concerns mere (i.e., undefined] hands defile the Terumah, because the hands are busy (i.e., they touch things automatically) and touch the flesh in the place of filth/defilement, and it is a reproach for the Terumah if filthy/offensive-smelling hands touched it and it would be detestable for those who eat it. 8) The eighth decree [concerns] foods that were defiled by liquids, as those liquids were defiled on account of hands that came in contact with them prior to ritual washing, they decreed on the liquids that they would the food-stuffs [of Terumah], for all things that disqualify the Terumah defile liquids to become first-degree of ritual impurity, a decree made because of liquids that come on account of a moving creature/unclean reptile, as we find concerning hem that they are first-level of ritual defilement according to the Torah, and this that [the Rabbis] decreed on the defilement of liquids to become first-degree of ritual impurity and it was not decreed regarding food-stuffs as a decree, because [food-stuffs] that come from a moving creature/unclean reptile, and that is the reason that the Rabbis were stringent with liquids because they are liable to receive uncleanness, for they don’t require fitness to become unclean (arising from contact with certain liquids) to bring them to receive defilement such as foods which require putting water on them to make them susceptible to receive defilement. 9) And the ninth (see Mishnah Zavim, Chapter Five, Mishnah Thirteen which summarizes much of these opening decrees) concerns utensils that were defiled by liquids that had been defiled by a reptile/moving creature, even though they are of first degree defilement according to the Torah, they cannot defile a person nor utensils, for a person and utensils only receive defilement from a primary source of ritual impurity, and not from liquids that had been defiled by a reptile/moving creature, which are first-level of ritual defilement, and the Rabbis decreed concerning them that the utensils would become ritually defiled, as a decree because of the liquid of a man or woman with a flux, which are their spittle and the urine which are a primary source of ritual impurity and according to the Torah, defile utensils. 10) The tenth decree is that the daughters of the Cutheans (i.e., members of a sect of the Samaritans) are considered as menstruating from their cradle (i.e., earliest childhood), that is to say, from the day that they were born, as a baby one-day old defiles through her period of menstruation, but the Cutheans lack this Midrash and when it pointed out, it is not explained to them, therefore, the Rabbis decreed this about them. 11) And the eleventh decree is that all movables bring the defilement into the beam of the handle of a plough, and this is the ox-goad of the cattle, and there is what has the circumference of a handbreadth, but it lacks the thickness of a handbreadth, and even though, from the Torah, the tent is not less than a handbreadth, the Rabbis decreed on all movables that have the circumference of a handbreadth that if its heads – one forms a tent over the dead person and one forms a head over the utensils, it brings to them the defilement of the tent, a decree was made on account of that of that whose beam is one-handbreadth that brings the defilement from the Torah. 12) And the twelfth decree [concerns] one who cuts grapes to press them in the vat for wine pressing, the liquid that comes out from them at the time of the cutting of the grapes makes them susceptible to receive ritual defilement, and even though it goes to waste and one doesn’t care about it, the decree is made lest he should cut grapes in pitch-lined vessels/baskets, for then it is not appropriate for the liquid coming out from them they do not go to waste, and are susceptible [to receive defilement] from the Torah. 13) The thirteenth decree – that Terumah that has grown of their seeds is considered Terumah, and even with a thing whose seed is gone, such as grain and pulse/peas, the degree was made because impure Terumah in the hands of Kohen which is forbidden to be eaten and he comes to sow it, and it was decreed that it would be with its first name – and that it Is ritually impure grain, for we suspect lest he leaves it until the time of sowing and comes to eat of it in impurity. 14) The fourteenth decree is that he who was overtaken by the Sabbath night fall should give his money to a heathen, and not carry it for less than four cubits. 15-16) And the fifteenth and sixteenth decrees, that he should not remove vermin nor read by the light of a candle as it is taught in our Mishnah (see Mishnah three of this chapter). 17) And the seventeenth decree that was made on the bread of idolaters, and on the oil and wine of and on their daughters, they are all one decree, as we have said – they decreed on their bread on account of their oil, and on their oil on account of their wine, and on their wine on account of their daughters, and on their daughters because of another thing, that is to say, because of idolatry. 18) And the eighteenth decree they made on the baby of an idolater that would defile through flux/gonorrhea, in order that a Jewish baby not become accustomed to be near him [out of a concern] for pederasty."
            ],
            [
                "אין שורין דיו – dyes that they make for them ink for writing.",
                "וסממנים – to dye.",
                "וכרשינים – food for cattle, and it is customary to soak them in water first, and we call them in Arabic “Karsena” and in the foreign tongue “vetch.” And the School of Shammai holds that a person is careful concerning observing the Sabbath abstention from labor with his utensils like the abstention form labor on the Sabbath of his animal, and it is for the same reason that we don’t give him bundles of wet flax, and that is the reason that we don’t spread out nets for traps. But the candle that burns on Shabbat and the pot that is on top of the portable stove on feet (with caves for two pots) that the School of Shammai admits to, since [he has renounced] ownership for the utensils, he furthermore is not commanded concerning their abstention from labor on the Sabbath.",
                "וב\"ה מתירין – from when he placed water in them while it was still day (i.e., on Friday), even though they are continuing to soak on the Sabbath, as they (i.e., the School of Hillel) hold that a person is warned regarding the Sabbath rest of the animals because there is the suffering of animals connected with the case (which must be relieved)."
            ],
            [
                "אונין – bundles of beaten [wet] flax, and we put them in the oven and heated.",
                "שיבהילו – when they are warmed, the steam would rise up on them",
                "ליורה – of the dyers.",
                "אלא כדי שיקלוט את העין – that it would absorb the color while it is still day (i.e., on Friday).",
                "וב\"ה מתירין – to put them into it while it still day so that it would absorb it all night long. But the School of Hillel did not permit other than with a dyer’s kettle uprooted from the fire, for if there is fire underneath it on Shabbat, it is prohibited, as a preventive decree lest he rake the coals underneath the ashes (Talmud Shabbat 18b and 34b). But he also needs that the kettle is sealed with plaster, as a preventive decree lest he stir it and turn it over on Shabbat (Talmud Shabbat 18b), and he would be liable because of [the prohibition against] cooking."
            ],
            [
                "ולא טוענין עמו – on the donkey.",
                "ולא מגביהין – on to it a burden on its shoulder, for it appears as if he is assisting it to carry the burden on the Sabbath.",
                "אלא כדי שיגיע למקום קרוב – that is to say, that the place that he wants to carry it to is close that he would be able to arrive there while it is still day (i.e., on Friday).",
                "וב\"ה מתירין – in order that he leaves from the opening of his house while it is still daylight."
            ],
            [
                "לעבדן – to prepare the hides.",
                "מתירין עם השמש – while the sun is on the land prior to its setting."
            ],
            [
                "כלי לבן – which is difficult to launder, it requires three days, and they are stringent upon themselves like the School of Shammai. But the Halakha is not according to Rabban Shimon ben Gamaliel, but rather according to the School of Hillel that permits it with the sunlight.",
                "ושוין – The School of Shammai and the School of Hillel, that they load the olives while it is still daylight on the beam of the building containing the tank [and all the implements for pressing olives], after they crush the olives, they load them on heaven beams and the liquid flows on its own throughout the Sabbath.",
                "ועגולי הגת – these of the winepress are called weights (clay cylinders), in which there were thick planks made in a round mold, and in this the School of Shammai agrees with the School of Hillel, because if they were to work these on the Sabbath, there would be no liability of transgression, because they don’t place the beam on the olives until they first mill them with a millstone and similarly with grapes that they first tread on them with their feet, and without the beam the liquid would come forth on its own, but it would not come out well until now, therefore, it is not similar to threshing."
            ],
            [
                "כדי שיצולו – like the food of Ben Drosai (who, according to Rashi, was a pirate; see Talmud Shabbat 20a, s.v. קן דרוסאי) and would cook his food one-third through, and as such, it would be eatable but further, there was no decree made lest he stir the coals.",
                "חררה – a thick cake baked on coals",
                "שיקרמו – at the beginning of its baking it forms a crust.",
                "פניה – which was towards the atmosphere of the oven.",
                "כדי שיקרום התחתון – which cleaves to the earthenware of the oven, which is baked first prior to the crust forming on its face towards the atmosphere of the oven, and with this it is sufficient. But the Halakha is not according to Rabbi Eliezer."
            ],
            [
                "משלשלין את הפסוח – their ovens have their mouths above and they lower the roasted [Passover offering] into it, and for that reason, it [i.e., the Mishnah] teaches, משלשלין /they lower/let down.",
                "עם חשיכה – and even though generally, we do not roast it, as we have stated, here it is permitted, for the members of the group are zealous and they remind each other [that today is Shabbat] and they don’t come to stir the coals.",
                "ומאחיזין את האור – [they ignite with kindling wood] a bit, with the pile of wood of the House of the Hearth (see Mishnah Tamid, Chapter 1, Mishnah 12), and we don’t suspect lest the Kohanim will come to start a fire once it gets dark, since the Kohanim are zealous.",
                "בית המוקד – a large chamber in the [Temple] courtyard where they would always start a fire with wood and the Kohanim would warm themselves there, since they walk barefoot on the alabaster floor.",
                "ובגבולין – a person needs to start a fire with his wood while it is still daylight (i.e., on Friday), in order that it catches the majority of the wood, and that the flame will go up on its own and does not need thin chips underneath it to flame the fire.",
                "אף בפחמים כל שהוא – just as in the fire of the House of the Hearth, we are lenient in the House of the Hearth for the Kohanim, similarly, in a fire of charcoals, we are lenient for all people, and there is no need for anything other than any quantity that catches fire, for it is not accustomed to be extinguished and it continues and no one comes to stir it. And the Halakha is according to Rabbi Yehuda for there is no one who disputes him."
            ]
        ],
        [
            [
                "במה מדליקין – the Shabbat candle – from what does not make the wicks and oils to kindle [them].",
                "לא בלכש – a kind of wool that is in cedar, whether he scraped the tree and it is called the wooly substance of cedar twigs [used for wicks].",
                "בחוסן – flax which is not beaten.",
                "בכלך – the refuse of silk.",
                "בפתילת האידן – a kind of wool that is [in the willow-branch] between the peeling/husk and the wood.",
                "בפתילת המדבר – the leaves of long grass that grow them and kindle them.",
                "בירוקה שעל פני המים – a kind of wool that grows on the walls of the ship when it is delayed a long time in the water. Until here are the wicks that are forbidden; from here onwards are the oils that are forbidden.",
                "לא בזפת ולא בשעוה – he should not give melted pitch or smelted wax in a candle in the place of oil and kindle it but to a sort of long wick which is made from wax is permitted.",
                "ולא בשמן קיק – oil that comes out from seeds that are within the wool of the vine which is called “cotton.” And there are those who explain (Tractate Shabbat 21a) the oil of Jonah’s Ricinus tree (Kikayon), and it is a grass whose leaves are large and is called in Arabic “Kru’ah” and the oil that comes out from it is the thickest. And those wicks which the Sages stated that we don’t kindle with them, what is the reason? Because the flame nibbles at them (producing sputtering sparks), that is to say - that the flame does not enter into the wick [other than] from around it from the outside. And those wicks that the Sages we should not kindle with them because they are not drawn after the wick and because the candle is not kindled properly lest he tilt the oil onto the candle in which he would be found to be starting a fire. Alternatively, he should not set the candle down and leave. But we hold that the Shabbat candle is obligatory.",
                "ולא בשמן שריפה – oil of Terumah/priest’s due that became defiled. And why do we call it defiled heave-offering deemed to be burned? For since it stands to be burned and is prohibited to be consumed. And we are dealing with a Jewish holy day that occurs on a Friday, for we kindle the candle while it is still daylight, we find that it burns impure oil from Terumah on the Jewish holy day and we hold that we may not kindle holy things on the Jewish holy day, as it is written (Exodus 12:10): “And any of it that is left until morning you shall burn in the fire.” And we explain this Biblical verse as such: And that which is left from it until the first morning until the second morning, stand and burn it for we don’t burn that which is left over on the Jewish holy days. And the same law applies for all other Holy things that require burning.",
                "וחכמים אומרים אחד מבושל ואחד שאינו מבושל אין מדליקין בו – and the first teacher [of the Mishnah] also said and no it tallow – which implies all tallow/fat. But there is a dispute between the Sages and the first teacher [of the Mishnah] as one of them thought that it is permitted to kindle with cooked fat that is mixed with oil and the other forbids it even through a mixture with oil. But it is not clear to the Sages in the Talmud which of the two prohibits and which is the one that permits it, but the Halakha is according to the Sages."
            ],
            [
                "אין מדליקין בשמן שריפה ביו\"ט – the reason that the Mishnah above (i.e., Mishnah 1) – it is stated, what is the reason that the Mishnah states – and not with impure oil from Terumah, because we don’t kindle with impure oil from Terumah since we do not kindle Holy Things on Jewish holy days.",
                "אין מדליקין בעטרן – refuse of pitch and its smell is extremely bad, but however, it is drawn after the wick more than pitch because it is soft. Therefore, were it not because of the holiness of the Sabbath, they would kindle with it.",
                "שומשמין – such is its name in Arabic, and it is soft, sweet seed and in the Land of Israel there is a lot of it.",
                "צנונות – oil that comes out from radish seed.",
                "פקועות – a desert gourd.",
                "נפט – it is a kind of pitch and white, and its smell is bad, but the Halakha is according to the Sages that we kindle with all of the oils except from those impure ones that are listed above in our Mishnah and except from the oil of balsamum and white naphtha, for each of these two oils flies and burns, and we are concerned lest he set it aside and leave. But there is another reason to prohibit balsamum oil, a decree lest he be in doubt of it because of its importance, and we hold that a person who puts oil in the candle is liable because of starting a fire and one who is doubt of it is liable because of extinguishing it."
            ],
            [
                "כל היוצא מן העץ אין מדליקין בו – to make of it a wick.",
                "אלא פשתן – which is called a tree, as it is written (Joshua 2:6): “[Now she had taken them up to the roof] and hidden them under some stalks of flax [which she had lying on the roof],” and nevertheless, we kindle with wicks that we make from this. But hemp and vine wool do not come from the tree, but they are kinds of seeds, therefore, we kindle from them. And flax also is a kind of seed and it is not necessary to include it, but because it is called a tree, as it written: “and hidden under some stalks of flax.”",
                "אינו מטמא טומאת אהלים – if he made from them a tent and the dead person underneath it is like the rest of the house and does not require sprinkling and immersion, for the tent itself is not susceptible to becoming impure other than the utensils that are underneath it.",
                "אלא פשתן – for the tent itself is impure, as it is written (Numbers 19:18): “and sprinkle on the tent” and we derive “tent,” “tent” from the Tabernacle, as it is written concerning it (Exodus 40:19): “He spread the tent over the Tabernacle,” but there was nothing in the tent of the Tabernacle that comes out from the wood other than flax as it written (Exodus 26:1): “[As for the Tabernacle,] make it of ten strips of cloth; make these of fine twisted linen.”",
                "שקפלה – in the manner that the wicks are grown.",
                "הבהבה – on the flame in order that it will be charred and kindle nicely and we are dealing with a cloth that has confined three fingers in length by three fingers in length.",
                "טמאה היא – that is folded is not voided from being considered as cloth since it has not parched.",
                "טהורה היא – that is folded is voided from being considered as cloth and it is as if it does not have three-by-three, and anything that is less than three-by-three is pure from being defiled either by plagues (i.e., suspected leprosy) and defilement through contact with the dead.",
                "אין מדליקין בה – we are dealing with the case of a Jewish holy day that occurs on the Eve of the Sabbath (i.e., Friday) for the prohibition of Muktzeh/that which is not counted upon for use on the Sabbath or Holy Days (i.e., which is prohibited to be handled on these days) and we do not start a fire with shards of utensils that were broken on that day that were [considered as] “born” but we may start a fire with utensils that are appropriate to be carried which everyone has, the individual who is kindling [the fire] must kindle most of what comes out from the wick outside of the candle before he removes his hands. Therefore, the reason of Rabbi Eliezer who said that we don’t kindle it holds that something that is folded does not removed from the notion of a utensil for when I kindle it a bit, since there is three-by-three defined exactly, it is considered a utensil, for less than three-by-three is not a utensil, and when one kindles with one’s hands to complete the majority of what comes out from it, it is found that he is kindling a shard of a utensil that was broken on the Jewish holy day/Yom Tov, and when we say that one may kindle a fire with utensils, specifically it refers that one has not come in contact with it after it has become defective. But Rabbi Akiva states that we kindle with it as he holds that something folded is removed from the status of a utensil for when it is folded from the eve of the Jewish holy day/Yom Tov, it does not grow wicks on the Jewish holy day and hence we find that we don’t have ere shards of a utensil that was broken on the Jewish holy day, and therefore we kindle it. And the Halakha follows Rabbi Akiva."
            ],
            [
                "שפופרת של ביצה – the upper hard shell that the egg is lying within.",
                "בשביל שתהא מנטפת – drop by drop into the candle and the reason is a decree lest he be supplied from it and since he set it aside for the candle, he is liable because of [the prohibition] of extinguishing."
            ],
            [
                "מפני עובדי כוכבים – such as the Persians who do not allow the lighting of a candle on the day of their festivals other than in their houses of idolatrous worship.",
                "מפני לסטים – that they do not fear that there is there a person who will come upon him.",
                "מפני רוח רעה – that comes down upon him and when he doesn’t see [it], it is pleasant for him. But Maimonides explains [the words] רוח רעה as a kind of the illnesses that come upon those with black bile that they cannot rest other than when they sit in the dark and when hiding their faces from people.",
                "ואם בשביל החולה שיישן פטור – this illness is when there is danger involved for if one extinguishes a flame for a sick person who is not in danger, he is liable [for a sin-offering] for what reason this Tanna/teacher holds that labor that is not necessary for its own sake, one is liable for it; and similarly because of idolaters and because of robbers and because of an evil spirit where there is danger, but according to the law, where it teaches that it is permitted – but because it (i.e., the Mishnah) was required to teach at its conclusion that it is prohibited, the first part of the Mishnah taught that one is exempt.",
                "כחס על הפתילה חייב – and even though he does not need it for the body of the extinguishing but rather for the needs of something else, that he should not kindle the wick or that he should not split the candle, he is liable for that is labor that is not necessary for its own sake, and one is liable for it.",
                "פוטר בכולן חוץ מן הפתילה – for you do not have something extinguished that is needed for itself, but rather the extinguishing of coals and the extinguishing of the singeing of the wick that makes the extinguishing process to take hold of the fire rapidly when one wants to kindle it. But the Halakha is not according to Rabbi Yosi.",
                "שהוא עושה פחם – that he intends to make it now with the extinguished – which is coals which will be singed to light well."
            ],
            [
                "בשעת לידתן – at the time of danger which is designated for retribution.",
                "<b>Regarding Challah and lighting Shabbat candles.</b> because these are among the needs of a household, and she is found at home, and therefore she is bound to them."
            ],
            [
                "צריך אדם לומר בתוך ביתו – and he needs to say them in a gentle way (Tractate Shabbat 34a) in order that he will accept it from him.",
                "עם חשיכה – which is near darkness and there is yet time during the day to tithe or to make an Eruv but not a lot of time prior to darkness.",
                "עשרתם – for the Sabbath meal, for even for an incidental meal of the Sabbath establishes for tithing.",
                "ערבתם – the joining of borders and courtyards and for these two it belongs to mention them in the form of a question, lest they have already been made, but with a candle, it does not belong to mention “have you kindled the candle” for this is a matter that is apparent to the eye – either that I should light or that I should not light.",
                "ספק חשיכה – from the beginning of the setting of the sun, all the time that one star alone appears, it is definitely daylight and all the while that two medium-sized stars appear, it is doubtfully dark and it is called twilight and we place upon it the stringencies of the daytime and the stringencies of the nighttime, and when three medium-sized stars appear, it is definitely dark for all matters.",
                "אין מעשרין את הודאי – this is a valid preparation but because of rabbinic decrees designed to enhance the character of the Shabbat as a day of rest/Shevut, this Tanna/teacher holds that they made a decree designed to enhance the character of the Sabbath as a day of rest even at twilight.",
                "ואין מטבילין את הכלים – to elevate them from their ritual impurity for it is like repairing a utensil which has the rabbinic decree designed to enhance the character of the Sabbath as a day of rest.",
                "ואין מדליקין את הנרות - all the more so since it is a doubtful Biblical commandment and this, and you don’t have to mention that, is taught. But my teachers explained that one does not kindle the candles nor does one tell a heathen to kindle [them].",
                "אבל מעשרין את הדמאי – and it is not similar to repairing for most ignoramuses/Amei HaAretz tithe.",
                "ומערבין – for the joining of courtyards is a mere stringency but not the joining of Sabbath boundaries that have support from Biblical verses.",
                "וטומנין את החמין – concerning something that does not add vapor, for if it were something that added vapor, even while it is still daylight, it is prohibited, and the reason is that we cover up hot foods at twilight with something that does not add vapor for they (i.e., the Sages) did not prohibit covering up hot foods on the Sabbath itself with something that does not add vapor as a decree lest one finds a pot that has cooled off and its growing hot in fire and it is found to be cooking on the Sabbath and at twilight, one cannot make a decree on this for mere pots at twilight boil and one cannot suspect lest it cooled off and became hot. Therefore, we cover hot foods at twilight even though we do not cover hot foods on the Sabbath."
            ]
        ],
        [
            [
                "כירה – a place made on the ground open to two pots and fire passes underneath the two pots.",
                "בגבבא – thin wood like straw that they gather/rake in from the field.",
                "נותנים עליה תבשיל – from the eve of the Sabbath (i.e., Friday) to tarry there on Shabbat.",
                "גפת – refuse of olives and sesame (see Talmud Shabbat 47b) after the oil is pressed out.",
                "לא יתן – from the eve of the Sabbath in order to have it tarry there on Shabbat.",
                "עד שיגרוף – the coals and remove them from the double oven.",
                "או שיתן האפר – on top of the coals to cover them and cool them off and the reason for the decree is lest he rake the coals under the ashes (Talmud Shabbat 34b) to speed up its cooking. And specifically, for a cooked dish that was not completely cooked, or even if it was completely cooked, and it reduced in size and it is improved by it, for they decreed lest he rake but the a dish that was not properly cooked at all or was completely cooked and which is deteriorated by boiling down (Talmud Shabbat 37b), it is permissible to have it tarry on the double oven even though it was not raked and folded, we don’t fear lest he rake it since he has removed it from his mind and similarly, a dish that was cooked completely and he cast into it raw meat prior to Twilight, everything was made like a dish that had not been cooked at all for he had completely removed it from his mind.",
                "בש\"א – they put hot water on top of the double stove after he has raked it for it is not necessary to cook it and there is no need to decree lest he stir it/rake [the coals underneath the ashes].",
                "אבל לא תבשיל – even though he had removed the ashes and coals from the stove for it is impossible to remove all of the ashes/coals until there no longer remains even one spark and one would come to stir the embers after he is pleased with the cooking.",
                "בש\"א נוטלים וכו' – even hot foods for we are permitted to have them tarry on top of the double stone that has been cleared of ashes and when he placed the ashes after he removed them, he doesn’t return them/put them back because it appears like cooking on the Sabbath.",
                "וב\"ה אומרים – whether hot or cooked, one can put them (i.e., the ashes) back after having removed them, but the School of Hillel did not permit returning them other than while they are still in his hand that he had not placed them on another thing, but after he placed them in the ground or on another thing, it is forbidden to return them, even according to the School of Hillel because it is like hiding something ab initio on Shabbat."
            ],
            [
                "תנור – because it is narrow above and wide below, it absorbs its heat into it more than a double stove and even if he heated it with straw and rakings, we fear that he might rake the coals under the ashes, for he never removes it from his mind.",
                "בין מגביו – for support near its walls.",
                "כופח – it is made like a double stove but its length is like its width and is stove which only has room for one pot (Tractate Shabbat 38b), and the fire passes underneath it and its vapor is greater than that of the double stove for the double stove is open above for two pots and the brazier/small stove is not open other than for the measure of one pot and has less than the vapor of an oven."
            ],
            [
                "One cannot give on Shabbat",
                "ביצה בצד המיחם – a copper kettle in which they heat up water on top of the fire.",
                "שתתגלגל – that it will roast a bit until it becomes roasted/rounded, that is to say, mixed.",
                "ולא יפקיענה בסודרין – he should not crack it on wrapping that was warmed by the sun in order that it be roasted by it, for we decreed that derivatives of the sun are because of the derivatives of the heat.",
                "ור\"י מתיר – for he holds that we do not make the decree that the derivatives of the sun are because of the derivatives of the heat and the Halakha is not according to Rabbi Yosi.",
                "לא יטמיננה בחול ובאבק דרכים – that were warmed by the power of the sun and in that, Rabbi Yosi did not permit, for he decreed that the sand are because of the hot ashes/embers for since both of them were through putting a dish in a warm place or under covers to keep it warm for the Sabbath (Talmud Shabbat 39a), they will come to say – what is the difference between hot ashes and sand. Alternatively, Rabbi Yosi decreed lest he move the ashes dust from its place lest the sand there will not be removed according to its need, and he will come to move the attached dust and that is a derivative of ploughing."
            ],
            [
                "סלון – a pipe that conducts the water in it and this pipe/duct was sunk in the hot springs of Tiberias and warmed from the power of those warm waters, and when the cold waters were drawn into it, they are warmed by that pipe/duct that was warmed by the hot springs of Tiberias, and the Sages said that the waters that were drawn into it that pipe on Shabbat, there law is like the law of waters that were warmed on Shabbat – that it is forbidden to bathe in them even a small limb and it is forbidden even for drinking, but the waters that pass through them on a Jewish holy day/Yom Tov, their law is like the law of hot waters that were heated on Yom Tov – that is forbidden to bathe one’s entire body in them, but it is permitted to wash one’s face, hands and feet in them, but drinking is permitted, and the Halakha is according to the Sages. The men of Tiberias retracted and broke the duct/pipe.",
                "מוליאר – They explained in the Gemara (Tractate Shabbat 41a and Rashi’s commentary) – water from inside and coals from outside and it is a utensil that has a small receptacle near its wall from the outside which is attached to it, and they place there the coals and water in the large receptable on the Sabbath, and even though it warmed a bit from the warmth of the utensil, because it does not add vapor, but preserves and maintains their heat that it not become cold.",
                "אנטיכי – it is a copper utensil which has two rims/saucers [at the bottom of the vessel and they place the water above and the fire below between the two saucers and since the fire is below between the two rims/saucers, the heat remains more and even though the coals were raked from the eve of the Sabbath, the water is heated up in it on the Sabbath – therefore we don’t drink from them on Shabbat."
            ],
            [
                "המימם – the copper kettle that they place on top of the fire to heat the water that is in it.",
                "שפינהו – [that they removed it] from on top of the double stove and there is within it hot water.",
                "לא יתן לתוכו – a bit of [cold] water in order that it can be heated from the water that remained within the vessel for heating water for this is like cooking on Shabbat.",
                "אבל נותן לתוכו – a lot of water until everything returns to be lukewarm/tepid.",
                "או לתוך הכוס – even though it is a second-degree utensil, especially to make them tepid, it is permitted, but not a little bit of [cold] water in order to heat them, for the Tanna/teacher of this Mishnah holds a that a second-degree utensil cooks and further on [in this Mishnah] we are taught that he may put them into a tureen or a plate, which implies that a second-degree utensil does not cook and the Halakha is that a second-degree utensil does not cook.",
                "שהעבירן – from the fire.",
                "מרותחין – at twilight.",
                "לא יתן לתוכן תבלין – from after it gets dark for a first-degree utensil – all the time that it boils, it cooks.",
                "אבל נותן הוא בתוך הקערה – for a second-degree utensil does not cook.",
                "תמחוי – a kind of large plate that stirs up the entire tightly-covered stew pot into it and from there, stirs it into the plate.",
                "לכל הוא נותן – even into a first-degree utensil.",
                "חוץ מדבר שיש בו חומץ או ציר – that drips from the saltiness of the fish and they cook the spices, but the Halakha is not according to Rabbi Yehuda. But especially spices that are prohibited to place in a first-degree utensil even after they have removed it from the fire, but salt, even in a first-degree utensil does not cook, other than over the fire alone. Therefore, it is permissible to put salt, even in a first-degree utensil, after they have removed it from the fire."
            ],
            [
                "אין נותנין – on the Sabbath.",
                "כלי תחת הנר לקבל בו את השמן – that drips because the oil is Muktzeh/set aside and designated for a special purpose, and forbidden for any other use or handling and it is forbidden to nullify a utensil from its place, that is to say, to restore a utensil in a place that it is not able anymore to take it from there, for it is like he establishing for it a place and attaching it with plaster, and it is similar to creative work and this utensil, when the oil falls into it becomes Muktzeh and it is forbidden to handle it.",
                "אין ניאותין – we don’t benefit from the dripping oil from the candle on the Sabbath because it is not from something prepared for it was designated for kindling.",
                "מטלטלין נר חדש – which is not repulsive, and it appropriate to use it.",
                "אבל לא ישן – not counted on (and therefore forbidden to handle) on account of its repulsiveness (see Talmud Shabbat 44a).",
                "חוץ מן הנר הדולק – while it is still burning, it is prohibited, as a decree lest one extinguish it. But Rabbi Shimon does not agree with Muktzeh on account of its repulsiveness nor Muktzeh in consequence of a ritual prohibition (e.g., a candlestick which on the entrance of the Sabbath could not be moved because a light was burning on it), and the Halakha is not according to Rabbi Shimon who permits carrying all candles except from the candle that is burning for the candle, once it was kindled for the Sabbath evening, even though it is that it was extinguished, it is prohibited to carry it all the entire Shabbat, because once it became Muktzeh at twilight, it became Muktzeh for the entire [Sabbath] day, but [regarding] the other candles, the Halakha is according to him, for there is no Muktzeh on the Sabbath other than Muktzeh because the object is too expensive for a use for which it is not originally made, which Rabbi Shimon agrees with.",
                "נותנים כלי תחת הנר – on Shabbat to receive the sparks of the flame that is dripping from the candle in order that it will not kindle what is below it, for the sparks have nothing of substance and the utensil is not canceled out from its use by this.",
                "לא יתן בתוכו מים – even from the Eve of the Sabbath, for they (i.e., the Rabbis) decreed the Eve of the Sabbath on account of the Sabbath, and on the Sabbath if they did it in such a manner, it would be considered extinguishing and one would be liable. Therefore, it is prohibited on the Eve of the Sabbath."
            ]
        ],
        [
            [
                "במה טומנין – A person who comes to remove a pot from on to of a double stove on the Eve of the Sabbath and to cover it (i.e., put dishes in the chafing stove to keep them warm) with another thing, and the Sages said that we don’t cover them with something that adds vapor but rather with a thing that preserves the vapor. What is the thing that adds and is prohibited?",
                "לא בגפת – the refuse of olives and sesame when gathered together very hot.",
                "לחים – they have a lot of vapor, more than when dry.",
                "זגין – grape peels, the pomace/shells of grapes, and seeds of grapes.",
                "מוכין – every soft thing is called מוכין/soft, spongy substance – like wool of a vine, detached pieces of soft wool of an animal and the scrapings-off of outworn garments.",
                "בזמן שהן לחין – all of these refer to straw and pomace of grapes and soft-spongy substance and grasses, and moist things that they mentioned [but] moist on account of themselves, not moist on account of liquids that fell upon them after they had dried and moist soft-spongy substances on account of themselves which we find like wool that is close to the tail or wool that is between the thigh of cattle.",
                "נסורת – the fine saw-dust/chips that the carpenters saw/plane from the tree when they saw it with a saw.",
                "נעורת – very thin, when they thoroughly beat the flax (Talmud Shabbat 49a), and they empty it out.",
                "ר\"י אוסר בדקה – thin hatchelled flax, but with fine chips/saw-dust he admits that they permit it whether they are thin or thick, but the Halakha is not according to Rabbi Yehuda. For what they (i.e., the Rabbis) prohibited to cover up while it was still day is a something that increases/adds vapor as a decree lest they cover it with hot ashes and he will come to stir the coals when it gets dark, and they forbid to cover it up on the Sabbath with something that does not increase vapor, and even though they do not nullify the decree lest they find his pot that has cooled off and heat it up with fire on the Sabbath. But at twilight [on Friday], it is permissible to cover it up with something that does not increase vapor as we said at the end of the chapter [two of Tractate Shabbat] “במה מדליקין ] – “With what may we kindle the Sabbath lights” for we are not able to make the decree lest he find that his pot has cooled off and he will heat it, for mere pots at twilight are hot. And Maimonides explained that mere pots at twilight are hot, as he explains, that the opinion does not suffer it because of the confusion of textual versions, for the textual versions are opposite each other, for he found in the Gemara that was before him in the chapter במה מדליקין/With what may we kindle the Sabbath candles – that he had the reading – for what reason did they say that we don’t cover it up with a thing that does not increase vapor once it becomes dark, as a decree lest he cover it with hot ashes, and for what reasons did they say that we don’t cover it with something that increases vapor while it is still daylight (on Friday) , decreed lest it becomes hot, and the readings are not such, but rather, for what reason did they say that we don’t cover them with a thing that does not increase vapor once it becomes dark as a decree lest it become hot and we don’t cover it with a thing that adds vapor while it is still daylight, as a decree lest he cover it with hot ashes."
            ],
            [
                "שלחין – hides, it is the Aramaic translation of “he stripped/flayed [skin] and stretched forth.",
                "ומטלטלין אותן – whether he covered them or whether he didn’t cover them for it appears like he mixed them – that is to say, to rely upon them.",
                "ואין מטלטלין אותן – for they are Muktzeh/forbidden for use and/or handling on the Sabbath to spin or to weave, and even though he covered them for the time, he did not make them ownerless completely, and when he couldn’t designate them out for covering, but designated them for covering from carrying them.",
                "כיצד יעשה – this one who covered them, how shall he take his pot – since it is prohibited to carry them and it is all covered in them.",
                "נוטל – the cover of the pot that has the status of a utensil upon it, and even though that they are upon it, and we don’t care that it was not make a base for them, for it was not made other than to cover the pot.",
                "רבי אלעזר אומר קופה מטה על צדה ונוטל – when he comes to take it, he tilts the basket on its side lest he take the pot and the wool-sheerings that from one side and from the other into the hole that is in the pot and if it is required to go back and to cover it, he won’t be able to carry the sheerings from here and there and to make a hole and return them into it.",
                "וחכ\"א נוטל – [The Sages state that he takes] the pot and if the wool- sheerings fell out, and the hole did not become ruined, he returns pot to its place, and they did not prohibit him to take the pot, ab initio, a decreed lest the hole become ruined. But the Sages admit that if the hole did become ruined, he should not return the objects, and the Halakha is according to the Sages.",
                "לא יכסנו משתחשך – for it is forbidden to cover it on the Sabbath, whether it is something that adds vapor, whether it is something that does not add vapor in the manner of covering it.",
                "ונותן – on the Sabbath, under the pillow that he places under his head, and even though it is filled with spongy-wool substance or feathers, this is not the manner of covering with it.",
                "כסת – larger than a pillow."
            ]
        ],
        [
            [
                "במה בהמה יוצאה – since a person is commanded regarding the resting of his animal on the Sabbath and anything that guards through it the animal is not like a burden and anything that does not guard it is like a burden.",
                "אפסר – a rope which ties the mouth of the animal.",
                "והנאקה – In the Gemara (Tractate Shabbat 51b), it establishes it specifically as a white camel which requires greater guarding/watching.",
                "בחטם – they take a kind of iron ring and pierce the nose of the camel and place it inside it.",
                "ולובדקס – a donkey that comes from Libya and they are hard and strong and need greater watching/guarding than other donkeys found in the settlement.",
                "בפרומביא – an iron bridle.",
                "בשיר – a kind of clasp/brooch around its neck and a ring is fixed within it and they bring in a rope through the ring and pull the animal.",
                "וכל בעלי השיר - such as hunting dogs and small animals.",
                "יוצאים בשיר – tied on their necks with a rope set in the clasp.",
                "ונמשכין בשיר – and if he wants he pulls the animal with the rope in the clasp/brooch.",
                "ומזין עליהן – in their places as they are in the neck of the animal if it became ritually defiled through [contact with] a dead corpse.",
                "וטובלין במקומן – they have the animal enter the water to ritually immerse the brooch/clasp and even though we hold that all utensils unique to the animal do not receive ritual defilement. The brooch/clasp and other things like it receive ritual defilement and require ritual immersion since they are made for humans to lead with it an animal as it is like a utensil made for usage by a human being."
            ],
            [
                "מרדעת – a kind of small saddle and we place it on the donkey all day long in order that the donkey can be kept warm.",
                "בזמן שהיא קשורה לו – from the Eve of the Sabbath (i.e., Friday) that he reveals his opinion that the donkey needs it to warm it up as people say that a donkey, even in the season of Tammuz (i.e., the middle of the summer) is cold for it, and it is not a burden but to tie/attach a cushion/pack-saddle on the donkey is prohibited because it is impossible to tie it on him other than if he supports it on the side of the animal and it is found that a living creature is being used and if he transgressed and tied it on, it is prohibited to go out with it.",
                "לבובין – with leather that is we tie them up corresponding to their male genitalia so that they will not go up on the females.",
                "שחוזות – that grasps their tails tied upwards so that the males will come upon them.",
                "כבולות – they chain up their tails and tie them with their legs in order that the males will not come upon them.",
                "כבונות – they tie a cloth around the lambs during the day to protect their wool so that it not become soiled.",
                "צרורות – their breast nipples are tied up sometimes to dry up the milk when they squeeze them with strength and sometimes they tie a pocket on their nipples so that the milk will not drip to the ground and be lost.",
                "ר' יוסי אומר בכולן – that is a burden.",
                "חוץ מן הכבונות - which is protection for their wool so that it will not be soiled and it is an ornament/decoration.",
                "יוצאות צרורורת ליבש – Rabbi Yehudah holds like the first teacher [of the Mishnah] that it is not a burden; however, to [keep them] dry which is fastened better one cannot make this decree lest it miscarry which it comes to include, but for milk where it is not fastened well, it is forbidden and we suspect lest it miscarry which it comes to include. And the Halakha is according to the first teacher [of the Mishnah]."
            ],
            [
                "מטוטלת – a piece of strip/lining tied to its tail as a sign or for something else.",
                "עקוד – they tie their hands and legs with chains so that they do not escape.",
                "רגול – fold his hand over his arm and tie them.",
                "לא יקשור גמלים זה בזה וימשוך – as one and they all go so that it would not appear as leading them to the market to sell them.",
                "אבל מכניס הוא חבלים בתוך ידו – so that the heads of the ropes would not be hanging and coming out from under his hands to the ground by a handbreadth or more in order that it would not appear like he is carrying the hanging ropes by his hand.",
                "ובלבד שלא יכרוך – this is not in speaking in regard to the matter of the Sabbath here, but to the matter of mixed seeds and this is how it should be understood: He who gathers ropes in his hand, some of them of flax and some of them of wool, he should not twist one with the other for when he twists them, it is mixed seeds and his hand is warmed while holding them and this is forbidden."
            ],
            [
                "with a bell - A bell hung around the neck of the animal which emits a sound when it moves",
                "אע\"פ שהוא פקוק – [plugged] with a soft-spongy substance, for now its clapper of the bell does not ring to cause a sound to be made because it appears like he is leading it to be sold in the marketplace.",
                "בסולם שבצוארו – when it has a wound, they place on its neck wood in the shape of warp and woof in order that it not turn its head to grasp at his wound.",
                "ולא ברצועה שברגלו – an animal that strikes its legs against each other while it is walking, they make a sort of ring of a thick strap and tie it at the place where its legs strike against each other.",
                "בחוטין - they make it as a sign so that exchange it for other chickens.",
                "ולא ברצועות – that they tie/fasten its two legs together with a short cords so that they don’t jump and break the utensils.",
                "בעגלה שתחת האליה – like a small wagon which they tie under the tail of the sheep for their tails are large in order that it does not become damaged by stones and rocks.",
                "חנונות – there is a kind of wood called חנון where they bring chips from it and place it on its nose in order that it should sneeze and the worms from its head would fall off but for the males, it is not necessary to do this for when they gore each other, the worms fall off on their own.",
                "בגימון – like a reed-grass yoke that is placed on the neck of the calf in order that it would be accustomed to bend its neck when it gets older.",
                "בעור הקופר – a reptile that its fibers are thin like a needle and we tie its skin at the nipples of the cow so that the vermin do not suck [its milk].",
                "ולא ברצועה שבין קרניה – whether for beauty or to protect it, it is forbidden for all additional protection is a burden for it.",
                "פרתו של רבי אלעזר בן עזריה – it did not belong to him, but to his neighbor and because he did not protest it [as it was forbidden] , it is called by his name."
            ]
        ],
        [
            [
                "במה אשה. שבראשה – it refers to all with threads of wool and flax and a strap that plaits/twists on them the hair of her head. And what is the reason that she should not go out with them on the Sabbath? Because the Sages stated that she should not immerse in them on weekdays until they become weak/decay, therefore on the Sabbath, she should not go out in them lest perhaps she remove it when she is engaging in the commanded ritual immersion and unties them and comes to carry them four cubits in the public domain",
                "עד שתרפם – to permeate/penetrate them a bit and that they would be softened and that water could enter between them so that they would not leave a space between the partitions during the ritual immersion.",
                "בטוטפת – a fringe that they tie on the forehead from ear to ear.",
                "סנבוטין – hanging on the forehead ornament and comes on the temples until the jaw. Poor women make them of kinds of colors/dyed stuff; the rich make them of silver or gold and because they are important, they suspect lest they loosen and point to its neighbor.",
                "בזמן שאינן תפורין – with her head-dress on her head but if they are sewn on, one doesn’t have to fear to include it for one does not take the head-dress/netting from her head in the public domain, for she would reveal her hair.",
                "בכבול – a piece of cloth like a small turban that we tie on the forehead and place the fringe on it so that one would not damage the fringe on the forehead, but sometimes the woman is decorated with it without the fringe.",
                "לרה\"ר – but to the courtyard, it is permitted, and everything mentioned above is prohibited, even in the courtyard, for they decreed concerning this that a woman should not decorate herself on Shabbat at all, neither in the courtyard nor in the public domain, but the hair-net they permitted so as to not prohibit all of her ornaments and become repulsive to her husband. But Maimonides explained that the public domain refers to all of the ornaments that are mentioned in our Mishnah and all of them are not forbidden but as a decree lest a woman bring them four cubits within the public domain.",
                "עיר של זהב – a golden crown made like the shape of Jerusalem.",
                "ולא בקטלא - an ornament that is placed on the neck in an emergency and a woman chokes herself with it in order that she shows that she shows her flesh, and in Arabic, “Makneka.”",
                "ולא בנזמים – nose-rings, but earrings, one can out with them.",
                "חותם – a form to seal letters or any secret thing and even though it is an ornament, it is forbidden lest she loosen it and point it out but if it has a seal, it is not an ornament for her, we say further on that she is liable for a sin-offering and even though she brings it out with her finger in the manner of clothing, because sometimes the husband removes it from his finger and gives it to his wife to hide it and she puts it on her finger and walks with it, and it is found that in the manner of removing it and similarly a ring that has no seal on it that is not an ornament for a man for it is not an ornament for a man, he would be liable for a sin-offering even though he removes it from his finger in the manner of clothing, for sometimes a woman will give it to him that he would take it to an artisan and he removes it with his finger.",
                "ואם יצאת - if a woman went out with all of these that we forbid until here in our Mishnah, she is not liable for a sin-offering for all of these are ornaments and the Rabbis are the ones who decreed lest she loosen it and show it."
            ],
            [
                "בסנדל המסומר – [a nail-studded shoe] of wood in which they fasten nails to strengthen it and they prohibited it on the Sabbath and on Jewish holy days because of an incident that took place that one time, they were hiding in a cave because of the decree [of the Romans against Torah study] and they heard a sound on top of the cave, and they thought that they were coming upon them, they pushed each other and killed each other with the nails that were in their sandals/shoes and because this event took place on Shabbat, they forbade it on Shabbat and on Jewish holy days which is a day of crowds/assembly like the Sabbath.",
                "ולא ביחיד – and not with a singular sandal/shoe.",
                "בזמן שאין ברגלו מכה – that are those who say that the reason is lest someone suspect him that the second sandal is hidden under his cloak/arms and he takes it out on Shabbat; and there are those who say that perhaps he is making sport about it and pulls it off to the one that is on his foot and brings it in his hand. But however, at the time that there is a wound on his foot it is permitted to go out with an individual sandal on his foot that has not found because his wound forces it upon him.",
                "ולא בקמיע – that he suspends for healing purposes.",
                "שאינו מן המומחה – from an individual specialist who has healed three people, but an amulet which has been taken from an individual specialist who healed three individuals with the rest of the amulets even though he was not smitten, the amulet is permitted for it is an ornament/decoration for the sick person like his one of his clothing.",
                "וקסדא – a bronze helmet.",
                "מגיפין – kind of bronze leggings that one wears in battle and because they are not warn other during the time of war, it is prohibited to wear them on the Sabbath."
            ],
            [
                "במחט נקובה – that they sew with it, and it is not an adornment and she is liable for a sin-offering even though she takes it out on her clothing and not in her hand, for an artisan who took it out in the manner of his artisanship is liable for a sin-offering.",
                "בכוליאר – a utensil that a woman draws a circle on her head like a ring that surrounds the head, and it is a burden, because most women do not go out with it.",
                "בכובלת – a band of silver or of gold that has a perfume tied to it to remove bad odors that a woman has.",
                "של פלייטון – myrrh that we call “Musko.”",
                "וחכמים פוטרין – for they hold that these are adornments and ab initio, she is not allowed, for perhaps she will loosen it/pull it off to show it. But the Halakha is according to the Sages."
            ],
            [
                "",
                "תריס – a shield made in a three-fold shape.",
                "אלה – a round shield and both are made of wood, but I heard that אלה is a “Matza/Mamtze” in the foreign language and in Arabic “Dasus/Davus.”",
                "וכתתו חרבותם לאתים – but if they are ornaments, they would not be idle in the future.",
                "בירית – a brooch/clasp on the leg to hold the leggings so that they don’t fall and people would see her legs; therefore, she is pure, and it is not an adornment for beauty (see Tractate Shabbat 63a), and it is a useful utensil which is none other than a utensil that guards another utensil, similar to the rings of utensils that are pure.",
                "יוצאין בה – for it is the manner of dress and one should not fear lest it becomes loose and she shows it, so that she will reveal her leg.",
                "כבלים טמאין – there was a family in Jerusalem whose steps were large and their virgins would fall off and they placed a chain between each brooch that was on her legs and they made ankle-chains so that their steps would not be so large and that their virgins wouldn’t fall off; therefore, it is the sex chain of man and not the usage of a utensil , therefore it is susceptible to receive ritual impurity.",
                "ואין יוצאין בהם – lest the chain falls which is of gold and would show that when he takes the chain, the leg is not revealed, for it is a brooch that stands in its place."
            ],
            [
                "חוטי שער – detached hair that she made it like bands and she plaits/twists in them her hair or even ties them on her forehead a fastened tie, she goes out with them for they are not similar to bands of wool or bands of flax from above, because the water enters into them and if she happens to have a ritual immersion, she does not need to be afraid nor come to carry them.",
                "בין משלה בין משל חברתה בין משל בהמה – it is necessary [to teach all three of them] for if it (i.e., the Mishnah) had only taught “of her own,” because it is not detestable, but of another’s [hair] which is detestable to her, I might say, that we should fear lest she loosen them and carry them; for if it (i.e., the Mishnah) had taught “of another’s,” because it is like her the same class or size, it would not be recognized and would not laugh at her, and because of this, there is nothing to suspect lest she loosen it and carry it, but “of an animal’s” which is not of the same class or size, and because it is recognized, I might suspect perhaps she took it off and carried it, hence, it is necessary [to teach all three].",
                "בזמן שהן תפורין – to weave into her hair for furthermore, she will not loosen them to carry them.",
                "לחצר – it is referring to a hair-net and a wig, for she is forbidden to get up and go out with it to the public domain, and now we learn that to the courtyard, it is permitted.",
                "פאה נכרית – a woman who lacks a lot of hair takes the hair of other women and places it on her head, and she appears as if it is her hair.",
                "במוך שבאזנה – that she puts in to absorb her moisture/secretion of the pus of the ear.",
                "שבסנדלה – so that the shoe will not damage the heel of her foot.",
                "לנדתה – in the same place that will absorb the blood and not soil her clothing, and even though it is not tied, if it falls, she will not come to carry because of his detestability, but the wool that is in her ear and/or that is in her shoe, she will not go out other than if it is tied and fastened.",
                "בפלפל – that she places in her mouth because of the odor of the mouth.",
                "ובגרגיר מלח – that she places for healing the illness of the teeth.",
                "שן תותבת – it rests in her jaw in the place of the tooth that fell out.",
                "ושן של זהב – a tooth that changed its appearance on account of decay, they cover it with gold.",
                "רבי מתיר – to go out with it for she will not loose it and carry it, in order to not reveal her defect.",
                "וחכמים אוסרים – because it is different from the rest of her teeth, lest she laugh about it and loosens it and comes to carry it. And the Halakha is according to the Sages."
            ],
            [
                "בסלע – a coin that has on it an image.",
                "שעל הצינית – a wound that is under the toes of the foot (i.e., a bunion, callus) and they tie on it a coin that has an image for healing purposes.",
                "הבנות יוצאות בחוטין – small girls pierce their ears and they don’t make for them earrings until they get older and place threads or chips in their ears so that their ears won’t close up.",
                "ואפילו בקסמים – an additional thing is mentioned, for even though it is not an adornment of beauty, it was their practice and it was not a burden.",
                "ערביות – Jewish girls in Arabia.",
                "רעולות – wrapped up on their heads and their faces are covered other than their eyes in the manner of Arab women.",
                "",
                "פרופות – that they wrap themselves in a shawl/cloak and hangs a strap on one edge opposite her neck and with the other edge, she attaches a stone or a nut and ties the strap in a bundle, so that the shawl does not fall from her."
            ],
            [
                "פורפת – attaches; it the Aramaic translation of hooks of cloaks.",
                "ובלבד שלא תפרוף לכתחילה – it refers alone to the coin, that she should not loop up ab initio on the coin [on the Sabbath] because it is forbidden to carry it."
            ],
            [
                "הקטע – whose leg was mutilated/crippled",
                "יוצא בקב שלו – that make for him a kind of frame of a leg and hollow it out a bit to place the head of his foreleg in it, and it not supported on him, and it is permitted to go out [on the Sabbath] with it for it is his shoe but Rabbi Yosi prohibits it, for it is not an adornment, but the law follows Rabbi Yosi.",
                "ואם יש לו בית קבול כתיתין – that are hollowed out in it in order to be a receptacle for thin pads and wool to place at the head of his foreleg on it, they receive defilement through contact, but if it has only a receptacle for his foreleg alone without pads, it is not a receptacle for defilement and it is like a simple wooden utensil that is similar to a sackcloth that we require for his receptacle is designed to be carried by hand what we give him, but his foreleg doesn’t carry the utensil.",
                "סמוכות שלו – there is a cripple of his two legs who walks on his forelegs and on his leg from under the hip-bone to the ankle/the knee and its surrounding parts and makes leather cushions tied to the cripple’s forelegs.",
                "טמאים מדרס – if he has a flux which [the pads] are made as supports for his body and they become susceptible to uncleanness caused by treading contact, and they are made the original causes of Levitical uncleanness.",
                "ויוצאין בהם בבת – for they are his adornment.",
                "ונכנסין בהן לעזרה – for even though the Mishnah )Tractate Berakhot, Chapter 9, Mishnah 5) that he should not enter the Temple mount with his shoes, these are not shoes because they are not at the head of his feet.",
                "כסא – there is a cripple whose sinews of his foreleg have dried out and shrunk and even on his knees, he is incapable of walking and makes a kind of low stool and he sits upon it, and when he walks, he supported on his hands by small benches and uproots his body from the earth and is thrust before him and he returns and it is pleasant on his back and the stool is tied to his back.",
                "סמוכות – of the same limb, they make for him cushions of leather or of wood for the top of his forelegs or his feet that are hanging and when he leans on his hands and uproots himself, he leans also on his legs a little bit.",
                "ואין יוצאין בהם בשבת – for these that suspected and were not weaved/place him on the ground, sometimes they loosen and comes to carry them. And thee are those who say, they are not needed for him so much, and they are a burden [being carried].",
                "ואין נכנסין בהן לעזרה – for they are shoes.",
                "אנקטמין – a kind of visage of a strange man that we place on the face to frighten young children. Another explanation: a donkey that clowns make and carry on their shoulders.",
                "טהורים – from receiving defilement for they are not utensils used nor are they adornments."
            ],
            [
                "בקשרים – a son who has longings for his father, the father takes a strap of the right shoe and ties it to the child with his left [arm] and all the while that this tie is upon him, the longings become feeble from him as an heirloom/treasure and as such it is taught that the sons, unlike the daughters have longings for their fathers like children.",
                "בזוגין – like small bells. The Aramaic translation of golden bell is a golden bell."
            ],
            [
                "החרגול – a kind of locust, as it is written (Leviticus 11:22): “[of these you may eat the following: locusts of every variety; all varieties of bald locust;] crickets of every variety; [and all varieties of grasshopper],” and we suspend it in the ear and it heals his earache.",
                "ובשן שועל – that we use for sleep for one who cannot sleep in order that he sleeps, we suspend upon him the tooth of a dead fox.",
                "ובמסמר הצלוב – a nail that is in a tree that is suspended, if we place it on the swelling that is on the wound, it will remove the swelling. But Maimonides explained that we place it on the neck – he who has a third inflammation and it will cure him.",
                "ורבי מאיר אומר אף בחול אסור – But the Halakha is not according to Rabbi Meir, for we hold that every thing that is for medicinal purposes, it lacks from the ways of the Amorites, and we don’t call it (Leviticus 18:3): “nor shall you follow their laws.”"
            ]
        ],
        [
            [
                "כלל גדול. השוכח עיקר שבת– since he thought that Shabbat is not in the Torah, and even though that from the beginning, he had heard [about Shabbat] but now had forgotten it.",
                "אינו חייב אלא חטאת – on all the Sabbaths that he had desecrated for all of it is one [inadvertent] error as it is written (Exodus 31:13): “you must keep my Sabbaths,” and which implies one observance for any Sabbaths.",
                "היודע עיקר שבת – that is Shabbat in the Torah and creative work was forbidden on it, but he did many forms of creative work on many Sabbaths via the inadvertent error on Shabbat for he does not know that Shabbat is today, he is liable for each and every Shabbat one sin, and on this, it is stated (Exodus 31:16): “The Israelite people shall keep the Sabbath” that implies that observance of each and every Shabbat, that is to say that he is liable for a sin-offering on each and every Sabbath and even though that it was not known to him in the meantime and it is one act of forgetfulness, we say that the days that are in-between that is a knowledge that is impossible that he hadn’t heard [about Shabbat] in the meanwhile that this day was Shabbat but he was not reminded of the creative works that he did on it. Therefore, each and every Shabbat is one error.",
                "היודע שהוא שבת ועשה מלאכות הרבה – that he did not know that the forms of creative work were forbidden and he performed them several times on several Sabbaths, he is liable for each of the chief labors that are forbidden on the Sabbath one sin-offering and even though he went back and repeated them (i.e., the forbidden labors) on several Sabbaths, each principal form of labor is one error and he was not informed about it in the interim and here one cannot say that the days in-between are considered knowledge [of them] to differentiate, for the days in-between he would not know which chief labor is forbidden and which is permitted other than if he sat and engaged before Sages in the laws of Shabbat. And the same law applies that he is liable on two derivatives of two primary forbidden forms of labor whereby each one is divided into one sin-offering apiece, but if he had done a principal form of forbidden labor and its derivative or two derivatives of one principal forbidden labor, he is not liable other than for one [sin-offering] as it is taught at the end of the Mishnah: A person who performs many forbidden actions of one prohibited labor [on the Sabbath], he is not liable for other than for one [sin-offering] such as two derivatives of one primary forbidden labor because it is like a person who performed an action and repeated it in one act of forgetfulness and there is no separation/division of sin-offerings with one act of forgetfulness but other than the actual transgression which is not similar or distinguished on [many] Sabbaths for the matter of an error on Shabbat."
            ],
            [
                "הזורע החורש - the fact that “ploughing” is not taught at the beginning and the Mishnah and afterwards “sowing” like the way of the whole world is to inform us that if the land was hard and they ploughed and then sewed and then afterwards ploughed, he is liable for the second ploughing because of “ploughing.”",
                "הקוצר – seeds and one gleans/harvests the trees, he is liable because of “reaping.” (Tractate Shabbat 73 b).",
                "המעמר – collecting detached seeds and collects them in one place.",
                "הזורה – passing through to the wind.",
                "הבורר – the refuse in his hand or in the basket used as a sieve.",
                "והמרקד – in a winnow/sieve, and even though that they are similar to each other, each one is considered separately; alternatively, they are not at the same time, but rather one after another.",
                "והאופה – there was no [baking] in the Tabernacle for there is no baking other than with bread and bread does not belong in the labors of the Tabernacle but rather, it (i.e., the Mishnah) taught that the arrangement of bread was taken; however, cooking which is considered like the [forbidden] labor of baking was in the Tabernacle with the spices of the color of bluish, purple-dye and scarlet-dyed. If he stirs the pot and places a covering on top of the pot that is standing on the fire, he is liable because of [the prohibition of] cooking and all of these above are considered in our Mishnah: “One who sews, ploughs, threshes, etc., all of these are with spices of color in the building of the Tabernacle.",
                "הגוזז צמר – and all the rest of these labors belong with wool of blue of the labors of the Tabernacle.",
                "המלבנו – laundering it in the river.",
                "המנפצו – beat it with a rod; alternatively, comb it with a comb.",
                "המיסך - “ordir” in the foreign language.",
                "בתי נירין - takes two threads in the midst of the portion of the web produed by pasing the spool with the woof across the warp.",
                "הפוצע – he removes the threads of the woof that are above the warp, or the warp that are above the woof for the purpose of weaving.",
                "והקושר והמתיר – for such are the sides of the snail for from it they produce the bluish-dye, they tie and untie for sometimes it is necessary to take threads from this net to add on to the other and untie from here and tie there.",
                "והתופר – and tearing also that are in the curtain for a curtain that a moth ate and made a small and round hole must tear downwards and upwards so that the sewing of the hole does not have wrinkles/folds.",
                "והתופר שתי תפירות – that he tied them up, for had he not tied them, they would not exist and he would be liable for [violating] two [principal forms of labor] because of tying and because of sewing.",
                "הצד צבי – and all of the labors concerning its hides apply which were used to cover the Tabernacle.",
                "המולחו והמעבדו – The Gemara (Tractate Shabbat 75b) that salting the skin is the same as curing the skin, but they exclude one of them and place marking lines in its place, for placing marking lines is one of the primary prohibited forms of labor.",
                "הממחקו – to scrape his hair.",
                "מחתכו – to trim and cut straps and sandals.",
                "וכותב ומוחק – they were in the Tabernacle that they would mark on boards to know which would be its pair and he would write a letter on this one and a letter one that one and sometimes he would err and erase it.",
                "מכבה ומבעיר – with fire that was under the symbols of the scholars.",
                "מכה בפטיש – the completion of work for so the artisan strikes the block with the completion of the work and the striking with a hammer is not liable until the end of the work [has been reached]. But the number of the first teacher of the Mishnah who counts primary forms of work as forty minus one, even though he returns and considers each one individually comes to teach us that even if a person did all the work in the world on one Shabbat in one act of forgetfulness, it is impossible that he would be liable for more than forty sin-offerings for all of them the rest of the labors are derivatives to these primary forms of work and it is found that he performs a primary form of work and its derivative and is not liable for anything other than one."
            ],
            [
                "כל הכשר להצניע – which is something that is made for usage by a human being.",
                "ומצניעו כמוהו – that has the appropriate measurements to be stored/hidden away.",
                "אין חייב אלא המצניעו -if something was done that was beloved by one person and he stored it away, he is liable for his removal of it if he took it out but another individual is not liable on it for concerning him it is not a [forbidden] form of work."
            ],
            [
                "עצה – straw of kinds of pulse/peas (Tractate Shabbat 76a).",
                "כמלוא פי גמל – its measurement is larger than that of a cow’s mouthful and the mouthful of a cow is not obligated for straw, for it is not appropriate for a cow.",
                "",
                "פי טלה – it is larger than the mouth of a kid (i.e., goat), therefore, ears of corn which are not appropriate for a kid, one is not liable for the mouthful of a kid until there is enough for the mouthful of a lamb, but grasses since they are appropriate for a kid and a lamb one is liable even for the mouthful of a kid.",
                "לחין – that are appropriate for humans ",
                "like dried figs, for this is the measure for all human food on Shabbat but not for the mouthful of a kid for moist foods are not appropriate for kids.",
                "מצטרפין – all of the foods of a human – these with those.",
                "חוץ מקליפיהן – which are not [considered] food and do not complete the measure.",
                "ועוקציהן – the tail of the fruit which is a mere tree.",
                "וסובן – husk of wheat that falls off because of crushing/pounding.",
                "ומורסנן – that remains in the winnow but Maimonides explains the opposite that their fine flour is thicker and worse than bran flour.",
                "חוץ מקליפי עדשים – [that combine/are included together].",
                "שהן מתבשלות עמהן – to exclude the outer husks which fall off when it is harvested and the husks of the beans at the time that they are moist and cooked with their husks; for Rabbi Yehuda they are included together with foods for the measurement of dry figs but not dried foods which are not consumed with their husks because they appear like flies in a bowl, but the Halakha is not according to Rabbi Yehuda."
            ]
        ],
        [
            [
                "המוציא [יין] כדי מזיגת כוס – [of wine] for the Blessing after the Meal which is one-fourth part of a רביעית of pure wine in order that he would mix it to a percentage of one [part] of wine and three [parts] of water and he will become consistent with a quarter of a “log” (which equals the volume of six eggs) which is the measurement for a cup [of wine] for a blessing.",
                "כדי גמיעה – what a person absorbs at one time but the milk of a ritually impure animal that is not proper for drinking, its measure is to paint the eyelids [for medical or for cosmetic purposes] of one eye (see Talmud Shabbat 78b and the end of Mishnah 3 of our chapter).",
                "על הכתית – a wound on the back of horses and donkeys on account of the burden; and I found it written that the inflammation that comes out of the hide of the flesh that when it reaches a boiling point it makes a head about and it is called the “mouth” of a scab, and even though the honey is principally for eating, because its healing [capacity] is found, and it is “something,” we go according to the smallest measure possible for a strict [ruling].",
                "אבר קטן – [smallest limb] of a one-day old baby which is the little toe of the foot.",
                "לשוף – to rub and dissolve them.",
                "קילור – that we put on the eye.",
                "ושאר כל המשקין – that we don’t use for medicinal purposes.",
                "שופכין – decaying waters and they are fit to stamp the clay.",
                "ברביעית – even wine, milk and honey, whose measurements are not mentioned in the Mishnah other than those who set them aside (see Mishnah Shabbat, Chapter 10, Mishnah 1), but the rest of all people, they are not liable other than for a quarter of a “log”(i.e., the volume of six eggs), and Rabbi Shimon holds that when he himself sets something aside/stores away, he requires a small measurement and less than that amount he is not liable for it, for Rabbi Shimon does not hold that all that is not fit to set aside, we do not set aside/store it like him for he will become liable for it, but sets aside/store away a little bit, but the Halakha is not according to Rabbi Shimon."
            ],
            [
                "אזן לקופה – to hold on to it.",
                "תלאי – to suspend it and this is less than the measurement of a handle for a basket.",
                "מדת מנעל – to show to an artisan: “like this measure I need” and its measurement is less than a hanger.",
                "נייר – they make it from grasses.",
                "קשר של מוכסין – sometimes when a person pays his tax at the head of the river from this side, and he transfers to him a signature to show the him that he already paid the tax and it was his practice to write two large letters as a sign and they were larger than our two letters.",
                "נייר מחוק – it is not appropriate to write again, therefore, he needs a large measure to wrap around the mouth of the flask/bottle."
            ],
            [
                "לעשות בו קמיע – to cove with it the amulet.",
                "קלף כדי לכתוב [עליו] פרשה קטנה – for since his ink was expensive, he didn’t make from it the tax-collector’s receipt but rather [only] Tefillin and Mezuzot and he was not liable for a small measure.",
                "דיו כדי לכתוב שתי אותיות – to mark on two segments of a utensil or on two boards to couple them.",
                "בדי לכחול עין אחת – for modest women who walk wrapped up do not reveal other than one eye and they color/paint it."
            ],
            [
                "השבשבת – the hunters place a planed board at the head of a reed and put glue on it and the bird sits on it and is fastened to it and most put a lot of glue on it in order that the bird will be fastened to it.",
                "לעשות בו נקב קטן – a utensil that place on it pure silver and we close up its mouth with pitch or bitumen/sulfur and it makes while closing It a small hole to remove the pure silver.",
                "חרסית – crushed bricks.",
                "לעשות פי כור – the mechanic’s bellows enter into it.",
                "פטפוט – a leg for the place where the smelting pot sits for we set it down it and a base is made for it.",
                "סובין כדי ליתן על פי הכור של צורפי זהב – in a place where there isn’t charcoal, they smelt gold in fire of coarse-bran. Another explanation: they would customarily place coarse bran on the mouth of the bellows’ hole when they smelt the gold.",
                "לסוך קטנה שבבבנות – girls who reached their period of maturity, and they had not come to menstruation, the poor girls would line it with plaster and menstruation would quickly come and also remove the hair and the rich girls with line it with fine-flour, and the daughters of royalty with olive oil that had not grown one-third.",
                "כלכול – the temples, and we paint the skin with a depilatory of plaster to cause the hair to lie down.",
                "אנדיפי – lower than the temples a bit and we call it temple, but the Halakha is not according to Rabbi Yehuda nor according to Rabbi Nehemiah."
            ],
            [
                "אדמה – red plaster/clay.",
                "מרצופין – large sacks which we carry for business on ships and we seal them In the manner in which we seal letters and their Rabbinic measure is less than that of Rabbi Akiba, and the Halakha is according to the Sages.",
                "כדי לזבל ברישא – leek-greens and its measure is less than cabbage stalks and Halakha is according to the Sages.",
                "מלא כף סיד – spoon of plasterers.",
                "כדי לעשות קולמוס – that reaches to the joints of his middle fingers.",
                "עבה – which is not appropriate for writing.",
                "מרוסס – crushed and broken.",
                "ביצה קלה – the egg of a chicken, and why do we call it the smallest of eggs? For it is easy to cook more than other eggs and the measure required in order to cook it is like a dried fig [size] from it.",
                "טרופה – mixed with oil.",
                "ונתונה באלפס – it was already warmed and it cooks speedily."
            ],
            [
                "תרווד – spoon.",
                "חף – a tooth from the teeth of the key that we open with it doors, but the Halakha is not according to Rabbi Yehuda (see Talmud Shabbat 81a).",
                "כרכר – of weavers and we transfer it on the warp (i.e., longitudinal direction) when it is stretched before him and he presses the threads.",
                "כדי לזרוק בבהמה – an a person doesn’t have to trouble him to throw a stone because of bird to chase it away, for one’s mere voice is enough for him."
            ],
            [
                "בין פצים לחבירו – when they arrange the boards and the pillars and the beams and make rows of beams on the ground, and there is a space tween this one and that one, we support it underneath so that it does not become curved.",
                "זכר לדבר – for it is considered earthenware when taking the fire out in it.",
                "לחשוף – to lift up/raise",
                "מגבא – a small hole where the water is gathered in it, so we see that it is considered earthenware also in the receiving of water, and Halakha is according to Rabbi Yosi."
            ]
        ],
        [
            [
                "אמר ר\"ע מנין לעבודת כוכבים שמטמאת במשא – since they are concerned above with an Asmakhta/a scriptural text used as a support for a rabbinic enactment and the Biblical verse of (Isaiah 30:22): “You will cast them away like a menstruous woman,” it is a support to the Biblical verse that was brought above (Isaiah 30:14 – see Tractate Shabbat, Chapter 8, Mishnah 7): “So that no shard is left in its breakage;” alternatively, because it was necessary to teach (Tractate Shabbat, Chapter 9, Mishnah 3), “from where do we learn that we wash the circumcised child on the third day if it falls on the Sabbath?,” they taught these which are compared to it.",
                "מטמאה במשא – a person who carries it should wash his clothes and even if he didn’t touch it, such as it was in a box or something like that, and the Rabbis dispute on the statement of Rabbi Akiba and state that he does not become ritually defiled other than through contact like an unclean reptile, and the Halakha is according to the Sages.",
                "תזרם כמו (אשה) דוה – that is to say, it should be in your eyes like foreigners like depressed like a menstruant woman, as it is written (Leviticus 15:33): “and concerning her who is in menstrual infirmity” and the Biblical verse is speaking about idolatry."
            ],
            [
                "שהיא טהורה – that it is not susceptible to ritual defilement.",
                "בלב ים – for it is obvious that a ship is in the heart of the sea, but rather, it comes to inform us that a ship is a receptacle/pouch; just as the see is ritually pure, so too the ship is pure, and even it if is of earthenware, and even if it is laden on the dry land and they lowered it into the sea.",
                "שזורעים בה חמשה זרעונים – and there is within it in order to set aside between them the appropriate difference so there will not be any confusion/mixture.",
                "ארבעה בארבע רוחות להערוגה – they fill each direction until near the corner and in the middle, they don’t sow other than one globule in order that the globule that is in the center will be distant three handbreadths from what is sown in each direction, for the measure of absorption of each sown area is one-and-one-half handbreadths , and even though that nearest the corners in the directions of the seeds that are closest to each other, and there isn’t between them a distance of three handbreadths, and they absorb from each other, and in this case there is no room for doubt, for the Biblical verse was strict only about Kilayim/mixed seeds, and there was no confusion, and we don’t concern ourselves about absorption as it is taught in the Mishnah (Tractate Bava Batra, Chapter 2, Mishnah 12): “If there was a fence between them, this one relies on the fence from this direction and the other relies on the fence from that direction” and even though they absorb from underneath , and here there is a large recognition that the the this direction is sown to the north and the south and that direction is sown to the east and the west, but between the intermediate seed to the seeds of the directions, there is no recognition, and if they were brought close, there would be confusion; therefore, there is a need for distance in order to absorb.",
                "שנאמר כי כארץ תוציא צמחה – (through the analysis of words in the verse – Isaiah 61:11: “For just as the earth brings forth her growth, and a garden makes the seed shoot up, (So the LORD God will make victory and renown shoot up in the presence of the nations”]) – \"תוציא\" /bring forth – is one; \"צמחה\"/her growth – is one; \"זרועיה\"/the seed – is two; \"תצמיח\"/shoot up – is one – that makes five. But the six handbreadths cannot be derived from Biblical verse but rather it is established by the Rabbis that the five rows of plants in six handbreadths, the four corners will not absorb from the middle and the middle will not [absorb] from the corners, for the measurement of absorption of each seed is a handbreadth and a half; therefore, Scripture hints that five rows of plants in one bed that is six handbreadths, is as stated. And in Tractate Kilayim, I explained the laws of a a bed and its details and its specifications, but here I shortened it."
            ],
            [
                "שהיא טמאה – for on the third day, her semen has not yet become decayed – and she is worthy to conceive and to have a fetus created from her and we call it semen – that is worthy of being sown.",
                "לשלשה ימים – for Scripture was strict on those who were defiled by emissions at the Giving of the Torah, therefore, it separated them three days and did not concern itself if they would discharge afterwards on the forth day of separation that decays/is offensive and not worthy of being sown. And the Halakhic decision is that the a woman who discharges on the third day is ritually pure, and our Mishnah is a faulty version, and should teach: “From when does a woman who discharges semen on the third day that she is ritually pure, as it states (Exodus 19:15): “Be ready for the third day: [do not go near a woman].” And the three days that are mentioned in the Biblical verse is equivalent to the third day, for on the third day of separation, the Torah was given. Alternatively, it (i.e., our Mishnah) is not a faulty version but rather, it is [the Rabbis of Rabbi] Eleazar ben Azariah [who] hold that she who emits on the third day is impure, and the Halakha is not [like them].",
                "מנין שמרחיצין וכו' – even in hot water that was heated on the Sabbath, for even on the third day, [the child] is in danger, and all the more so, on the first and second days, for hot water strengthens the body of the baby boy and heals him.",
                "לשון של זהורית – like the language of a red wool that they would tie half on the head of the goat that was sent to Azazel and half on the precipice, and when the goat was pushed down, the strip would turn white and everyone knew that their sins were atoned for."
            ],
            [
                "מנין לסיכה שהיא כשתיה – not actually like drinking to make him liable for extirpation, but that it is forbidden."
            ],
            [
                "ביצה קלה – the egg of a chicken is easier to cook more than other eggs, and not in order to cook all of it but like a dried fig’s worth of it,, and it is placed in a tightly covered pot.",
                "ומצטרפין – all kinds of spices with each other.",
                "אסטיס – “Neel” in the Arabic language and its color is similar to Tekhelet/the purple-blue thread used on the Tzizit.",
                "ופואה – the reeds of gras that we color them red, and in Arabic “Alphu-ha.”",
                "סבכה – at the head of the net-work/matting which is made like a triple-thread/twist/network in which they place a bit of cloth.",
                "נתר – a kind of soil and it shines, and we called it “Alum” in the foreign language.",
                "בורית – a kind af plant that cleans and purifies.",
                "קמוניא – a grass that cleanses the hands in its dust to remove the filth, and in the language of the Talmud, it is called “pull out that which is stuck in” and in Arabic we call it “Alkeli.”",
                "ואשלג – it was not explained to me what this is.",
                "על הכתם – that is found in the clothing and it is not known if it is the blood of a menstruant woman or not – we remove seven things to examine him with them, and among them are these four signs, but the Halakha is not according to Rabbi Yehuda (see Tractate Niddah, Chapter 6, Mishnah 9)."
            ],
            [
                "פלפלת כל שהוא – that appears like scent of the mouth, but this is not the pepper that is found among us.",
                "עטרן כל שהוא – that heals a person whomever has a pain in half of his head.",
                "מיני בשמים כל שהן – for a good scent.",
                "מיני מתכות כל שהן – that is appropriate to make from them a small goad/end of the handle of a ploughshare/iron point on the staff.",
                "מקק – rottenness that falls from scrolls or covers that wore out – from the language (Zechariah 14:12): “Their flesh shall rot away [while they stand on their feet].”",
                "שמצניעים אותו לנונזו – for every sacred thing required being hidden away.",
                "מאומה – so we see that the Biblical verse thought to forbid it and he does a great repair, and he removes idolatry from his house, but the Halakha is not according to Rabbi Yehuda."
            ],
            [
                "הרוכלין - those who sell spices for the decoration of women and they have small boxes for the stones of the spices.",
                "אינו חייב אלא חטאת אחת – all of them are one “taking out.”",
                "פחות מכגרוגרת – even though all the foods, their measure is like a dried-fig’s bulk, these, since they exist for planting even with less that a dried-fig’s bulk, they are liable, but the Halakha is not according to Rabbi Yehuda ben Beteyra who said five.",
                "זרע קשואין – it is more important than the other seeds of the garden, and similarly, the seeds of gourds and the seeds of Egyptian beans, and he calls them “Fasli” in the foreign language.",
                "חגב חי כל שהוא – we hide it for a small child to play with it.",
                "מת כגרוגרת – like the law for other food stuffs.",
                "צפורת כרמים – a bird that is found between the male palm-trees.",
                "בין חיה בין מתה כל שהוא – for we make from it a medication to make bright and to make wise.",
                "חגב חי טמא כל שהוא – but the first Tanna/teacher holds that if it is ritually impure, we don’t put it away for a young child, lest he come and eat it, but the Halakha is not according to Rabbi Yehuda."
            ]
        ],
        [
            [
                "המצניע – prior to Shabbat",
                "לזרע ולדוגמא – to demonstrate that he has artist’s materials and that [people] will buy from him.",
                "ולרפואה – and he forgot on Shabbat why he had stored them away and merely took them out, he is culpable however small the amount, for on the first thought he took it out and considering it.",
                "Rather the amount of every measurement that is described here.",
                "חזר והכניסו – he who stored it away less than its prescribed quantity and removed it, if he considered it that it wasn’t to sow it and then went back and brought it in.",
                "אינו חייב – in his bringing this in other than if it has the complete prescribed quantity for since he had considered not to so it, his intention was nullified and he is like any person."
            ],
            [
                "על האסקופה – which is a Karmelit such as that it is higher than three [handbreadths] and up to nine [handbreadths] and is wide four [handbreadths].",
                "שלא עשה מלאכתו בבת אחת – he did not perform an uprooting from the private domain and a placing down in the public domain which is the place of liability for in that, it would be a complete [cycle] of [forbidden] work, but rather, he uprooted from the place of liability and placed it down in a Karmelit, which is exempt in that placing it down, and then went back and uprooted it from the Karmelit which is not a place of liability and placed it in the public domain, and it was found that there was no uprooting done from a place of liability and a placing down in a place of liability at one [and the same] time.",
                "אסקופה החיצונה – a balcony before the the opening of he house at the side of the public domain.",
                "עד שיוציא – that is to say, other than if he removed at first all of the basket and we are not teaching other than regarding a basket filled with cucumbers and gourds which are long and there are yet some of them inside. But if it (i.e., the basket) was filled with mustard of which there are a lot of them and all of them are from the outside, it is made as one who had removed the entire basket and he is liable [a sin-offering]."
            ],
            [
                "שכן משא בני קהת – they would carry it on their shoulders and the right or left and the bosom are the way of the world.",
                "מרפקו – the middle joint of he arm and in Arabic, such is its name: “Marpik.”",
                "באפונדתו – a hallowed out area.",
                "פיה למטה – that is not the manner of removing something, but if its opening is upwards, this is the manner of taking something out. Another explanation of אפונדתו – clothing that one wears close to the skin to receive the sweat, and is customary to make it in like pouches/pockets and where they turn it inside out from the bottom to the top, the opening of the pocket is below.",
                "שפת חלקו – the lowest rim of the shirt/garment."
            ],
            [
                "לפניו ובא לו לאחריו פטור – for he had intended for a better/higher quality guarding, and it ended up being a lesser guarding.",
                "לאחריו ובא לו לפניו חייב – for he had intended for a lesser guarding, and ended up being a better/higher quality guarding.",
                "סינר – a kind of small pants that she wears them as a matter of chastity. And if she suspended on them something to take out and went to the other side, she is liable [for a sin-offering].",
                "שכן ראוי להיות חוזר – for its manner is to shift around and go about her and from the beginning she knew that at its conclusion, it would reverse itself.",
                "רבי יהודה אומר אף מקבלי פתקין – of the king. Runners carry letters and put them in hallowed out wood in the form of reeds and hang them on their necks and it is the manner of that reed to shift around from in front of him to behind him around his neck [and] he knows that eventually it will turn around, but the Halakha is not according to Rabbi Yehuda."
            ],
            [
                "הוציאו שנים פטואים – for we derive it (Leviticus 4:27 - though the exact formulation quoted by the Bartenura commentary does not appear anywhere: \"ועשותה אחת [מכל] מצות ה'\" – “if any person from among the populace unwittingly incurs guilt by doing any of the things which by the LORD’s commandments [ought not to be done, and he realizes his guilt]”; he who does all of it and not who does part of it.",
                "ר\"ש פוטר – for he holds that even when one person cannot do it, if two did it [together] they are exempt, but the Halakha is not according to Rabbi Shimon.",
                "את החי במטה – on the living, one does not become liable in removing him, if he is not tied up/bandaged, because he would carry himself and these words refer to a person, but not for cattle, wildlife or fowl, for it is like someone who is tied up.",
                "ןכן כזית מן המת – he is liable if he removed him, for since it is considered that removal defiles to save oneself from defilement, and similarly an olive’s bulk from a carrion and a lentil’s bulk from a creeping thing, for these are their measures for defilement.",
                "רבי שמעון פוטר – even with an entire dead person for this is work that is not required for its body [on the Sabbath], for everything that is not necessary other than to remove it from him is a labor that is not necessary for itself, and it is not a productive work (with a direct purpose), and the Halakha is not according to Rabbi Shimon."
            ],
            [
                "וכן שערו – he tears the hair of his head by hand.",
                "וכן הגודלת – the hair of her head and plaits/twists it. It is the Aramaic translation )Exodus 28:14,22): “[and two chains of pure gold] braid [these like corded work, and fasten the corded chains to the frames]” (or “on the breastpiece make] braided [chains of corded work in pure gold]”) “plaiting, wreathing”.",
                "הכוחלת – placing powder used for painting the eye-lids/stibium.",
                "פוסקת – separating the hair that is in the middle of the head to here and there near the temples.",
                "רבי אליעזר מחייב חטאת – painting the eyelids because of writing dressing her hair and painting the face with rouge because of [the prohibition against] building.",
                "וחכמים אוסרים משום שבות – for they hold that there is no manner of writing in this, and there is no manner of building in this, and the Halakha is according to the Sages. And specifically, removing one’s fingernails or hair with one’s hands is what the Rabbis exempt from a sin-offering and stoning, but removing one’s hair or fingernails with a utensil, the Sages agree that one is liable for a sin-offering, and because he removed two hairs, he liable. But a person who removes the hair of the head of his fellow, even with his hand is liable. But a nail, most of which is separated or hair, most of which is detached and causes him pain, it is permitted to remove it by hand ab initio.",
                "התולש מעציץ נקוב חייב – this is something attached like something fed from the ground through the hole that smells the moistness of the ground and even a hole at its side, and the measure of the hole in order that its root is small.",
                "ורבי שמעון פוטר בזה ובזה – for he does not consider it as attached to make him liable for stoning, and the Halakha is not according to Rabbi Shimon"
            ]
        ],
        [
            [
                "הזורק מרשות היחיד לרשות הרבים – the private/individual domain is a place that is surrounded by four partitions ten handbreadths high and between them are four handbreadths by four handbreadths or more, even if there are several miles, if they surrounded for living such as a district/province/large town which is surrounded by a wall and its doors are locked at night and their alleys have three walls and a stake fastened in the ground by the side of a wall, serving as a mark or as fictitious partition/enclosure for the purposes of enabling those who live there to move objects on the Sabbath in the fourth direction, and similarly a large hill that is ten [handbreadths] high and four [handbreadths] wide or an incision/trench that is ten [handbreadths] deep and four [handbreadths] wide and even utensils such as a boat or a tower of wood and things like them, if they have [a circumference of four by four at a height of ten , all of these are the public domain. And the airspace of the private domain is like the private domain up to the sky. And the thickness of the walls of the private domain are judged as the private domain. But the public domain is like the marketplaces and the desert streets and the roads open to them and it should be that the width of the path is sixteen cubits and there should not be a ceiling upon it. And there is one who holds that it also requires that six-hundred thousand people pass through it every day like the marches of the Israelites in the desert (see Tractate Shabbat 98a). But the airspace of the public domain is not like the public domain other than up to ten handbreadths for above from ten [handbreadths] is free/exempt. But a place that lacks four by four [handbreadths] and is or higher than three [handbreadths] is the exempt/free space and even thorns and thistles and excrement in the public domain that are at least three [handbreadths] or higher but lack four by four [handbreadths] are considered an exempt place. But a place that is surrounded by four partitions whose height is from three [handbreadths] to ten and it has four by four [handbreadths] or more, or a hill/mound that has four by four [handbreadths] or more which is higher than three [handbreadths] up to ten or a ditch which has four by four [handbreadths] and is deep from three until ten [handbreadths] or an alley that is closed from three directions and lacks a mark as a fictitious partition/enclosure or a beam on the fourth direction, and the sea and the valley – all of these are a Karmelit. The explanation of a Karmelit (a marked-off plot in a public thoroughfare – which cannot be considered either private or public domain) is like a “widow” – that is to say, like a widow who is not a virgin, nor married to a husband. Such is this domain which is neither a private domain nor a public domain and the airspace of a Karmelit is like a Karmelit up until ten [handbreadths] and above that, it is considered an exempt space. A person who removes something from the private domain to the public domain or brings something in from the public domain to the private domain is liable for a sin-offering (see Tractate Shabbat, Chapter 1, Mishnah 1). From a private domain to a Karmelite and/or from a public domain to a Karmelit, or from a Karmelite to either of them is exempt but it is forbidden. [A person who brings something] from a private domain or from a public domain to an exempt space or from the exempt space to both of them -it is ab initio permitted, and we don’t have to say, from a Karmelit to an exempt space and from an exempt space to a Karmelit it is permitted. But a person who transfers an object from the beginning of the four cubits to the end of the four cubits in the public domain is liable for a sin-offering. In a Karmelit, he is exempt, but it is forbidden. In the private domain and in the exempt place, it is permissible ab initio to carry and transfer throughout the entire domain and even if it several miles.",
                "ר\"ע מחייב – for he holds that since the object has passed in the airspace of the public domain, within ten [handbreadths], it is as if it has come to rest; but the Rabbis hold that something absorbed in the midst of the ten [handbreadths] of airspace of the public domain is not like someone who placed it there, but above from ten [handbreadths] it is an exempt space, and no disputes that he is exempt, and the Halakha is according to the Sages."
            ],
            [
                "כיצד – the Rabbis mention this.",
                "שתי גזוזאראות – these are boards that go out from the wall of the upper story and outward on the public domain, but the balconies themselves are the private domain, and when they are opposite each other on the two sides of the public domain, the individual who stretches out [his hand] and throws from one to the other is exempt, for we do not find throwing and stretching out in the [forbidden] labors of the Tabernacle from the [one] private domain to the [other] private domain and the expanse of the public domain interrupts between them.",
                "היו שתיהן בדיוטא אחת – that is to say, one floor along the length of the private domain and there is an interruption of the public domain between them.",
                "הזורק פטור – for since he is higher than ten [handbreadths] and we dd not find throwing from one private domain to [another] private domain via the public domain in the Tabernacle but the person who stretches [his hand] is liable, and he though he stretches higher than ten [handbreadths], for we found that stretching forth and similar to it in the Tabernacle from one private domain to [another] private domain and the length of the public domain interrupts between them.",
                "שכן היתה עבודת הלוים – stretching forth from this [wagon] to that [wagon] above ten [handbreadths] and the length of the pubic domain in the middle. How so? [Two] wagons one after another in the public domain and those who unload the Tabernacle would stretch forth to those that were on the wagons that were next to them, nearby and close and they would stretch forth to those who were in front of them and everyone from the wagons were in the private domain.",
                "אבל לא זורקים – for the boards were not thrown because of their heaviness.",
                "חוליית הבור – dirt that we remove from the digging of pit, it was customary to place around the opening of the pit like a wall and we derive that the pit and its segment of earth cut out in digging a pit and piled up on its borders combine to ten [handbreadths] and we teach that the pit to its depth and we teach a rock to its height.",
                "הנוטל מהן – [a person who takes from them] and places in the public domain or wh takes from the public domain and places upon them - is liable [a sin-offering]."
            ],
            [
                "הזורק ד' אמות בכותל – from the beginning of the four cubits to the end of the four [cubits] and it came to rest on the wall that is close to the public domain, higher than ten handbreadths, such as a case where there was a thick cake of pressed figs that was attached to the wall higher than ten handbreadths in the public domain, it is an exempt space.",
                "למטה מעשרה כזורק בארץ – from the beginning of the four [cubits] to the end of four [cubits] in the public domain and he is liable, even though there is not from the place of the uprooting of the object to the wall other than four cubits exactly, we did not state the thickness of the cake of pressed figs is excluded from the four cubits and we don’t have here from the beginning of the four [cubits] to the end of the four [cubits] , for it does not exclude the pressed figs on the wall, its thickness does not exclude anything.",
                "ונתגלגל חוץ לד\"א פטור – for he did not intend for a throwing of liability.",
                "ונתגלגל לתוך ד\"א חייב – and it came to rest a bit outside of the four cubits prior to rolling inwards."
            ],
            [
                "הזורק בים – from the beginning of four [cubits] to the end of four [cubits], he is exempt, for it is a Karmelit.",
                "רקק מים – which are not higher from the land, and there is in them mud and clay/plaster and they are called a [shallow] pool/diluvium.",
                "ור\"ה מהלכת בו – for many [people] walk through it.",
                "וכמה הוא רקק – what is its depth that we can say that it is yet the public domain and it has not become a Karmelit?",
                "ורקק מים ורה\"ר מהלכת בו – this is double that was taught for the matter to teach us that even if the pool was four [cubits] wide, for since it was less than ten [cubits] high, it is judged like the public domain, and double also with a public domain going through it to teach us that even though many people don’t walk through it other than in an emergency/need, walking even in an emergency is called walking."
            ],
            [
                "מן הים ליבשה – from a Karmelit to the public domain.",
                "מן הים לספינה – from a Karmelit to the private domain.",
                "מטלטלין מזו לזו – if they belong to two individuals, one carries via an Eruv, for it is likened to two separate courtyards.",
                "מוקפות – each is near the other like we don’t surround swellings/abcesses.",
                "אין מטלטלין – for this is how they explain each other: the Karmelit interrupts between them and nullifies the Eruv."
            ],
            [
                "הזורק – [he throws] on the Sabbath inadvertently and is reminded that it is Shabbat after the stone left from under his hand before it came to rest, even if another did not receive/intercept it, but rather it came to rest in a natural manner, he is exempt, for such is taught further on [in our Mishnah] : until its beginning and its end are inadvertent,” for this, its beginning is inadvertent and its end is on purpose/wanton, for since he was reminded that it was Shabbat prior to it coming to a rest, and our Mishnah, this is how it to be explained: A person who throws and then is reminded [that it is Shabbat] after it left from under his hand; alternatively, he was not reminded until the other [person] intercepted/received it, etc., for this is a case where two who performed this act, they are exempt; for if it came to rest, he Is liable to a sin offering in the four cubits when he returned and forgot, but if he didn’t return and forgot, he is exempt, for all those liable for a sin offering, etc.",
                "זה הכלל – which includes also transferring an object form place to place – for if he uprooted it inadvertently and was reminded that it was Shabbat prior his putting it down, he is exempt."
            ]
        ],
        [
            [
                "הבונה – that they mentioned in the [thirty-nine] chief labors – ",
                "how much can one build and be liable? The smallest quantity.",
                "מסתת – to make the stone quadrangular or to level it/smooth it, everything is according to the custom of the place, and this is a derivative of he who gives the final stroke with the hammer.",
                "והמכה בפטיש – this is the conclusion of work of those who cut stones, for after he cuts stones from the mountain surrounding him and he has severed it, he strikes a large blow with his hammer and it breaks apart and falls, and all who complete [forbidden] work in Shabbat, it is a derivative of striking the final hammer blow.",
                "מעצד – a small, curved cutting tool/hatchet.",
                "הקודח – makes a perforation/hole.",
                "כל שהוא – it refers to all of them – to the one who chisels, and to the one who strikes the final hammer blow and the adze and the one who perforates/digs out.",
                "now that you've done what you did you don't need to any anything to it",
                "קורנס – “Martil.”",
                "סדן – “Ankizina” in the foreign language.",
                "מפני שהוא כמתקן מלאכה – even though he does not strike on the work [itself] other than on the block, he is improving/fixing, for similarly, those who beat the gold foils of the Tabernacle who would strike the foils with three hits and on the block one hit to smooth the mallet/smith’s hammer so that it not split the foil which is thin, but the Halakha is not according to Rabbi Shimon ben Gamaliel."
            ],
            [
                "המנכש – he who tears/plucks bad grasses from among the good ones. Another explanation: He digs around the roots of the plants which is a [forbidden kind of] labor like plowing.",
                "מקרקם – cuts dry branches from the tree to repair it.",
                "מזרד – trims/cuts new moist greens of this year and sometimes they are many and they prosper and they reduce the strength of the tee and we cut them off from it.",
                "אם לתקן – [to improve/repair] the tree or the ground and they cut it from what is attached.",
                "ביצה קלה – like a dried fig from the egg of a chicken which cooks easier than the rest of the eggs."
            ],
            [
                "בין בימינו בין בשמאלו – a person who is ambidextrous, for among the rest of the people, lefty-handwriting is not writing.",
                "בין משם אחד – both of them are Alephs.",
                "משני שמות – Aleph and Bet.",
                "משני סממניות – one is with ink and the other is with red paint. But there are books that have the reading from two marks/סימניות, that is to say, with two marks/signs, such as we write one for one sign and a second for the second sign.",
                "בכל לשון – and he wrote of each and every nation.",
                "משום רושם – a sign/mark that they would make on the planks/boards of the Tabernacle for they take \\it apart, and when they re-erect it, they should not confuse the order of the boards/planks, but Rabbi Yosi comes to state that even if he did not write other than making two mere markings as a sign, he is liable. But the Halakha is not like Rabbi Yosi.",
                "מצינו שם קטן – that is to say, even though his work was not completed, but he had intended to write a large letter, and wrote part of it, for since that part is a letter and exists in another place, he is liable, and such is the Halakha."
            ],
            [
                "בסם – “Orpimnat” in the foreign language.",
                "בסיקרא – a kind stone that colors red.",
                "בקומוס – a kind of dust and its color is black. Another explanation: resin of a papyrus tree.",
                "בקנקנתום – “Zag” in Arabic and “vidriol” in the foreign language.",
                "ובכל דבר שהוא רושם – to include water that they dissolved/soaked in it gall-nut; “gallim” in the foreign tongue which makes an incision/mark that is enduring.",
                "על ב' כותלין זויות – one in the east and another in the north that are juxtaposed to each other at an angle.",
                "על ב' לוחי פנקס – the book that the storekeeper writes his accounts, and even though it is not on one tablet, if they are organized and read one with the other, like that which they write on two borders of tablets that are near each other, he is liable.",
                "הכותב על בשרו – with ink.",
                "והמשרט על בשרו – with iron he makes the shape of letters in his skin.",
                "רבי יהושע פוטר – and even if he emitted some blood, for this is not the way of writing. But the Halakha is according to Rabbi Yehoshua."
            ],
            [
                "במשקין – which blacken like the juice of mulberries and things similar to them.",
                "במי פירות – of all other fruits.",
                "באבק דרכים – such as tracing with his finger the shame of letters on the sand and the dust that is on the roads.",
                "באבק סופרים – the sandy matter of chest of a scribe.",
                "לאחר ידו – on the back of his hand, that he held the writing pen with his fingers and turned his hand over and wrote.",
                "ובמרפיקו – the intermediate joint of the arm.",
                "אות אחת סמוך לכתב – near one written letter, he doubled it and completed it to make two.",
                "כתב על גבי כתב – he passed the writing pen over the letters already written and renewed them.",
                "וכתב שני זיינין – the roof of the letter \"ח\" /Chet did not appear but only the two legs, so it appeared as if they were two letters \"ז\"/Zayin.",
                "על ב' כותלי הבית – which were not at an angle.",
                "על שני דפי פנקס – that are made column by column. He wrote one letter in this column and one letter in another column and he is unable to bring them close other than if he cuts out what is interrupting between them, the Tanna/Teacher of the Mishnah in the first part mentioned the walls of the house that are distant from each other, and afterwards taught the pages of a ledger/notebook and not only this, but also that, he taught (= the cases in the Mishnah are in descending order of demonstrability).",
                "אות אחת על שם נוטריקון – he made the symbol of a dot on it and we understand from that letter a complete word such as \"ק\"/Kof – קרבן/Sacrifice; \"מ\"/Mem – מעשר/Tithe; \"ת\"/Taf – תרומה/Priest’s due.",
                "רבי יהושע בן בתירה אומר חייב – for since everyone understands from that letter a complete word, it is as if he wrote the letters of all of the word.",
                "וחכמים פוטרין – for he did not write two letters, and the Halakha is according to the Sages."
            ],
            [
                "בשתי העלמות – for after he wrote one letter inadvertently, it became known to him that he had transgressed, and then he went and in forgetfulness, once again, inadvertently, wrote a second letter at its side.",
                "אחת בשחרית ואחת בין הערבים – for since there was a delay in between in order to know, it was like two [separate] acts of forgetfulness.",
                "ר\"ג מחייב – for he held that there is no awareness for half of a measure to divide that which is unnecessary the other half with it.",
                "וחכמים פוטרין – who hold that the awareness that is between the two halves of the measure divide between them and they are not made as if they were two halves of a measure in one act of forgetfulness, and the Halakha is according to the Sages."
            ]
        ],
        [
            [
                "רבי אליעזר אומר האורג שלשה חוטין בתחלה – if this is the beginning of his weaving of a clothing, he is not liable [for violating the Sabbath] until he weaves three threads, but if he adds on to something woven, its measure of one combines with the rest, but the Halakha is not according to Rabbi Eliezer."
            ],
            [
                "שתי בתי נירין – that he put two threads of warp (i.e., longitudinal direction) in the cross beam of the loom which we call “Leitschish.”",
                "בנירין – it is explained in the Gemara (Tractate Shabbat 105a) that he extends two times [every] thread of warp in the cross-beam and a third time, he extends on the thread that is joined on to the branch of the reed.",
                "בקירוס – a curtain that is woven from the fibrous substance/bast of the palm-tree."
            ],
            [
                "הקורע על מתו – for a dead person for whom he is not required to tear clothing [when hearing of his passing] for he is ruining it and is exempt [from a sin-offering], but for a dead person for whom he is obligated to tear clothing and he repairs it/reconstructs it, he is liable [for a sin-offering].",
                "ובחמתו כל המקלקלים פטורין – but our Mishnah is superseded and the Halakha is that a person who rends [his garment] in his anger is liable [for a sin-offering] even though he ruins it, regarding the clothing, he repairs it, regarding his inclination, and his mind is at rest for him through this."
            ],
            [
                "המלבן – [he bleaches] the wool and hatchels/beats it, and/or dyes it and/or spins it – for all of them are primary categories of [forbidden] labor [on the Sabbath]; their required quantity is in order that he spin from that wool a thread whose length is as far as the width of double size of a \"סיט\" (between the tip of the thumb and that of the index finger when held apart OR between thee root of the thumb and the tip of the index finger, when the former is leaning against the latter – see Talmud Shabbat 106a). And the \"סיט\" is according to the interruption that exists between the thumb to the finger – all that a person is able to widen it – and the measurement of this width is doubled – this is the double \"סיט\" -and the width between the thumb and the finger once – is also as far as the distance of a double \"סיט\" because it has double like that which is between the thumb and the [index] finger.",
                "האורג שני חוטין – their measure/quantity is the width of the clothing as far as the \"סיט\" for even though he had not woven over the face of the entire width of the clothing, he is liable [for a sin-offering]."
            ],
            [
                "הצד צפור – until he brought It into the turret/tower (i.e., trap) of wood “Armariav” in the foreign language, he is liable for this is hunting, but if he brought it into the house, it is not hunted through this. ",
                "But a deer is hunted when from he brought it into the house and locked the door before it, but not if he brought it into a garden or courtyard – as this is not hunting.",
                "ולביברין - an enclosed space [usually outside of a settlement] surrounded by a wall when we bring into it wildlife and they are guarded there.",
                "כל המחוסר צידה – that it is difficult to capture it there, such as the case where it does not approach him with one bending when he bends to catch it, but the Halakha is according to Rabban Shimon ben Gamaliel [who explains] the matter of the Rabbis."
            ],
            [
                "צבי שנכנס – [a deer who enters] on its own into the house and someone locks [the door] before him, that is his “hunting.”",
                "נעלו שנים פטורים - because two have done it (i.e., neither of them completed the act on his own).",
                "לא יכול אחד לנעול – it is the manner to lock it in with two [people], each of them has [performed] a [forbidden] labor that without him [doing so], it would not have been accomplished.",
                "ור\"ש פוטר – but the Halakha is not according to Rabbi Shimon."
            ],
            [
                "השני חייב – for he (i.e., the second person) hunted it (i.e., the animal).",
                "הא למה זה דומה – after it was hunted by the first [person], to locking [the door of] the house to guard it, and not to hunt [it].",
                "",
                "ונמצא צבי – hat was already hunted being guarded inside it, such is this, that even though the first person stood up, this is not other than as a guard of the deer that he had from yesterday and the second [person] is exempt [from liability for a sin-offering] as is stated in our Mishnah that he is exempt and permitted."
            ]
        ],
        [
            [
                "שמונה – the חלד/mole ,weasel and the עכבר /mouse, rat , the אנקה/gecko, house-lizard;כח /lizard, salamander; the לטאה/lizard; the חמט/sand lizard; the תנשמת/chameleon, newt; and the צב/great lizard/tortoise (all of which are found in Leviticus 11:29-30) which are enumerated in [the Torah portion of “On the eighth day”/ויהי ביום השמיני.",
                "הצדן חייב – for there is of their species that is hunted.",
                "והחובל בהן חייב – for they have hide and it has a wound that does not return [to health] (as the blood is collected and tied up in one place and is not reabsorbed– see Rashi on Talmud Shabbat 107b), one is liable because of severing which is a derivative of threshing; alternatively, since they have a hide, the hide is colored with the blood that is gathered and tied up, and he is liable before of dyeing.",
                "ושאר שקצים ורמשים - such as worms and snails and scorpions, one who wounds them is exempt, as they lack a hide.",
                "שלא לצורך פטור – for none of their species is hunted.",
                "חיה ועוף ברשותו. הצדן פטור - for they are hunted and standing [alive].",
                "החובל בהן חייב – for they have hide and the one who wounds them is not liable in all of these that are taught in our Mishnah other than when in need of blood , but if one didn’t wound them other than to damage them, we hold that (see Mishnah Shabbat, Chapter 13, Mishnah 3): “All those who perform an act (on the Sabbath) by which they do ruin, are exempt [from sin-offering].”"
            ],
            [
                "אין עושין הילמי – a lot of salt water that they place into vegetables that pickle them to endure.",
                "אבל עושים – a small amount of salt water in order to dip his bread or into a cooked dish.",
                "והלא היא הילמי בין מרובה בין מעט – that is to say, if that which is a lot is prohibited, so too a little bit is also prohibited, they would say (see Talmud Shabbat 108b) that a lot of work is prohibited and a little bit of work is permitted but both these and those are prohibited because it is like preparing and repairing the food that is placed in it in order that it will endure.",
                "ואלו הן – the permitted [things one can do]: put oil into the water at first, before he puts in salt, or puts the oil in the salt at first before putting in the water for the oil impairs it/delays it, as the salt does not mix well with the water and weakens its strength but he should not put in water and salt at the outset and afterwards the oil for from the time that he puts in the water and the salt together, it appears like he is preparing, and the Halakha is not according to Rabbi Yosi."
            ],
            [
                "אזוב יון – a kind of hyssop that grows amongst thorns and kills the worms that are in the belly.",
                "שאינו מאכל בריאים – and evidence of this thing is one eats it for medicinal purposes [only] and it is prohibited from consuming it on the Sabbath as a decree lest he grind drugs which is a derivative of grinding/milling.",
                "אבל אוכל הוא את היועזר – for many eat it when they are healthy. “Pulio” in the foreign tongue – which destroys the worms that are in the liver.",
                "אבוב רועה – a tree that grows singularly and it has no branches and in Arabic we call it “Atzel R’ee” and it is good for someone who was damaged from drinking tainted water (see Talmud Shabbat 109b).",
                "כל האוכלים אוכל אדם לרפואה – anything that a person consumes and the healthy people eat it, a person can eat it on Shabbat, even though he intends it to be for medicinal purposes.",
                "חוץ ממי דקלים – they are two trees from the species of date-palms that were in the land of Israel and between them was a spring of water, and the person who drinks from them a first cup loosens the fecal matter that is in his bowels and the second cup loosens his bowels and the third cup cleanses his bowels until he releases them clear in the manner that he caused them to enter.",
                "וכוס של עיקרין – they take sap of the tree that is called “Zag Alexandria” in Arabic and grass that we call “Esbah Elsdor” – which is a grass of joy and saffron/crocus and we crush it and put its dust in wine and the woman with a flux drinks from them three cups and is healed.",
                "מפני שהן לירוקה – someone with the illness called jaundice and if he will drink from them, he will be cured from the illness of jaundice, but will remain childless and not give birth, and for that reason it is called the cup of sterility.",
                "לצמאו – if he is not sick [but merely thirsty]."
            ],
            [
                "לא יגמע את החומץ – and vomit it out, for the evidence of this thing is that it is for medicinal purposes [only], but if he swallows It and absorb it, it is better.",
                "לא יסוך בהם יין וחומץ – for a person does not anoint himself other than for medicinal purposes.",
                "אבל לא שמן ורד – because it costs a great deal and evidence of this thing is that it is for medicinal purposes.",
                "שכן דרכן לסוך – without a wound",
                "ור' שמעון אומר כו' - but the Halakha is not according to Rabbi Shimon (though the note below indicates that the word \"אין\" is a scribal error – and that according to Maimonides, the law is according to Rabbi Shimon)."
            ]
        ],
        [
            [
                "אלו קשרים. קשר גמלים – they perforate the nose of a camel and place in it a strap and tie it an eternal knot and like this, they make a perforation at the head of as ship and place in it a rope and tie a durable knot in it can never be undone, that is similar to knots of threads of curtains that have torn in the Tabernacle, but a durable knot that is not the act of an artisan, or it is the act of an artisan but is not durable knot is exempt, but prohibited and it is not liable until it is one of durability and the action of an artisan.",
                "וכשם שחייב על קשרן כך חייב על התירן – for just as those who hunt snail/conchiferous animal/purple-fish it would be necessary on occasion to undo/loosen the knots of the nets that exist in order to shorten them or widen them.",
                "שיכול להתירו – without being squeezed/pricked.",
                "אין חייבין עליו – and even if he did to make it durable, but the Halakha is not according to Rabbi Meir."
            ],
            [
                "יש לך קשרים שאין חייבים עליהם – [there are knots for which they are not liable for] a sin-offering, like they are liable for the camel’s knot or the sailors’ knot but rather they are exempt but it is still prohibited, and these ties were not mentioned in the Mishnah. But the Gemara (Tractate Shabbat 112a) explains for example a long strap that they tie with a ring that is on the nose of a camel and similarly, long rope that they tie with a rope made like a ring that is suspended in hole at the head of the ship and sometimes they leave it there for a week or two and then untie it, and similarly, all knots that they tie to stand as such a specified time but will not endure forever - we are not liable for it.",
                "קושרת אשה מפתחי חלוק – kinds of strips/straps to one side and the other and they tie the right on the left shoulder and the left on the right shoulder for since every day it is permissible and it is not similar to an enduring knot and it is permissible ab initio.",
                "",
                "פסיקיא – a wide girdle/belt with threads/straps suspended at its head to tie them.",
                "ונודות יין – of leather that their openings are bent and we tie them, and even though it has two bands/chains and we don’t say that one of them nullifies it that it is an enduring knot.",
                "וקדירה של בשר – sometimes they tie on it a piece of cloth around its opening, and even though it has spigots/spouts through which one can empty the soup from them, without loosening the knot, even so, this is not a [permanent] knot.",
                "קושרין לפני הבהמה – a rope over the width of the opening to lock it in her face that she should not leave, and such is the Halakha.",
                "קושרין דלי של פסיקיא – on the mouth of the well so that it would tied and suspended there, for the fascia does not nullify it, but not with a rope that does nullify it (see Talmud Shabbat 113a), for it is an enduring knot.",
                "",
                "רבי יהודה מתיר – Rabbi Yehuda did not permit anything other than a rope of a common weaver that requires it for his work and does not nullify it there, but the Rabbis hold that if you were to permit to him the rope of a weaver, he would tie it with other also ropes for ropes are interchangeable, and the Halakha is according to the Sages."
            ],
            [
                "מקפלין את הכלים – clothes that are spread out, one folds them even four and five times in order to return to wear them on that same day and they did not teach other than for one person, but not for two people, for it appears as if he is repairing/fixing them. But concerning one person, they did not speak other than for new clothes which are hard and don’t quickly crease/wrinkle, but old [clothing], which are folded and repaired more and it appears like we repair them. But on the new [clothing]also, we did not state this other than on white, but not on colored clothing, for the folding of colored clothing repairs them the most, but on white [clothing] also, we did not state other than if he lacks any other clothing to change into, but if he has other clothing to change into for the honor of the Sabbath, it is prohibited to fold them.",
                "מיום הכפורים לשבת – when Yom Kippur occurs on the Eve of Shabbat since Shabbat is more stringent than Yom Kippur and that of Yom Kippur is not sacrificed on the Sabbath for it is considered a burnt-offering of a weekday on the Sabbath.",
                "",
                "רבי עקיבא אומר – they (i.e., Yom Kippur and Shabbat) are equivalent and the sacrifice of one of them is not offered on its fellow, and the Halakha is according to Rabbi Akiba."
            ]
        ],
        [
            [
                "כל כתבי קדש – even [the works of the] Prophets and Writings, we save them from a courtyard that a fire had fallen upon it [and bring them] to another courtyard that was in the same alley, even though they did not create a symbolic community of residence and this (i.e., the works of the Prophets and the Writings) which would be written in the modern form of Hebrew type and in the holy language.",
                "בין שקורין בהן – such as the Prophet/Haftarah [portions] that we read on Shabbat in the synagogue.",
                "בין שאין קורין בהן – such as the Writings, for even individuals should not read them on Shabbat because [it would lead to] being idle from the Bet Midrash/House of study as above when they would preach sermons to the people on the Sabbath where they teach them the laws of prohibitions and what is permitted, because on all of the weekdays, the people are engaged in their labors/work and they (i.e., the Rabbis) forbade the reading of the Writings on Shabbat at the time of the Bet Midrash/House of Study they pull at the hearts and come to prevent them to ear the sermon.",
                "ואעפ\"י שכתובים בכל לשון – and there is an opinion that states that they didn’t give [them permission] to read them and we don’t save them nevertheless they require the removal [and storage] of sacred object and it is forbidden to place them in an ownerless place.",
                "למבוי שאינו מפולש – for it has three partitions and one stake [fashioned in the ground] in the fourth direction, this is an alley that is not open (i.e., not closed by a fourth partition) that is spoken of here. Three partitions without a stake = is an open alley and it is explained in the Gemara (Tractate Shabbat 117a) but the Halakha is not according to Ben Beteira."
            ],
            [
                "מציליין מזון ג' סעודות – and even though that with legal permission he busied himself but only to a courtyard where there is a symbolic community of residence (i.e., an Eruv) alone, but nevertheless, they did not permit to him to save more because a person is pressed regarding his money, and if it was permitted to him, he would come go out (and collect more).",
                "נפלה דליקה בלילי שבת – for to eating.",
                "",
                "ר' יוסי אומר לעולם הוא מציל - since it is a day outside of this – and with legal permission, he pressed, but the Halakha is not according to Rabbi Yosi."
            ],
            [
                "מצילין סל מלא ככרות – since at one time he saves It, what does it matter if it is a little or a lot.",
                "ועגול של דבילה – even though it is large and he has man meals.",
                "ואם היו פקחים – and they know that if they ask for payment as workers, they are not taking payment on the Sabbath since initially, they are not aware that it is the payment for work that they came, they make a bill for him after the Sabbath and we are dealing with someone who fears Heaven and even though that is from lawlessness that he has become worthy and what he has saved is his, nevertheless, it is not enjoyable for him that he does not have from others for he knows that by force it was made ownerless, and for nothing also he does not enjoy it, for he troubled for it and therefore, he takes his payment."
            ],
            [
                "ולשם הוא מוציא – for the first teacher [of the Mishnah] to a courtyard with an Eruv and for Ben Beteira, to a courtyard without an Eruv.",
                "כלי תשמישו - that he needs it and for that same day for the meal.",
                "י\"ח כלים – that he would be accustomed to wear on weekdays at one time, and nothing further. And which are they? The upper cloak and the dress that fills it with a soft, spongy substance and wool-vine between each stitch which is called Machshi in Arabic and a wide girdle that he girds from above his uniform and a short and narrow garment that is called Guna in a foreign language and an undershirt that he wears on his skin called Kamiza and a girdle that he girds on top of it and a hat that is on his head and a turban and the two shoes that are on his feet and the two shoulder pieces and the two hand pieces that we clothe them on the hands and cover with them the arms until the elbows and two veils that dry them up and an undergarment tallit that covers his head and his shoulders and kerchief on his neck whose two heads are hanging in front of him which is called Shid in Arabic.",
                "בואו והצילו עמי – just as he saves, so they save, but above where it says [In the Mishnah], “come and save yourselves” for sometimes he saves more than they are able to save such as when he did not support and they supported or its reverse."
            ],
            [
                "שידה – made like an Ark.",
                "תיבה – small [tables] of money-changers",
                "ומגדל – Armario in the foreign language and in Arabic – Manshar, and all of them are made of wood.",
                "מפני שהוא מחרך – for the fire Is not seized by it (i.e., only scorched) and it saves the wooden utensil from burning.",
                "בין מלאים – [whether filled with] water.",
                "שאין יכולין לקבל את האור – because they are new and Rabbi Yosi holds that an indirect extinction of he a fire (by placing vessels filled with water in its way) is prohibited (see Talmud Shabbat 120b), even in a place where there is a financial loss, but the Halakha is not according to Rabbi Yosi."
            ],
            [
                "אין אומרים לו כבה – for telling a heathen [to extinguish] because his abstention from labor [is no concern of theirs].",
                "ואל תכבה – one does not need to warn them but he should leave him alone and he will put it (i.e., the fire) out because his abstention from labor is no concern of theirs, because the Israelite/Jew is not warned about the abstention from labor of a heathen who is not his servant."
            ],
            [
                "כופין קערה – of earthenware on top of the candle as long as it will not be extinguished and even though he takes a utensil for the saving of a beam which is not taken on the Sabbath for this contradicts what Rabbi Yitzhak says that is utensil is not taken other than for the needs of something taken and teaches regarding it when it is necessary for the place of the utensil, then it is permitted to carry it for the needs of its place.",
                "ועל צואה של קטן – not the excrement of a small child is spoken of but the removal of the excrement and it is permitted to carry it and remove it to the trash, but this is what it means: [it is speaking of] excrement of chickens so that a minor child will not slap it with his hands and become dirty through it, and such when this excrement is placed in the trash that is in the courtyard so that he will not be thrown before it and not the removal of the excrement; therefore, it is not permitted to carry and remove it, but one covers it with a dish so that a minor doesn’t become dirty.",
                "מעשה בא – the inverting of a utensil on a scorpion.",
                "בערב – name of a place.",
                "חושש אני לו מחטאת – for since a scorpion did not run after me, I am doubtful lest he is liable for a sin-offering because of [the prohibition of laying a trap/hunting. And regarding a Halakhic decision, those poisonous creatures that bite and certainly put [people] to death such as venomous serpents and a mad dog, it is permitted to kill them immediately when he sees them and even when they don’t run after him, but those which do not bite, and we certainly put them to death but sometimes we put them to death and sometimes we don’t put them to death but if they don’t run after him, he covers them with a utensil and if he stamped on them and killed them innocently it is permitted, but to hunt a snake because he wants to play with it, it is prohibited."
            ],
            [
                "מילא מים – from a well in the public thoroughfare.",
                "כבש – they make on a large ship to descend by it from the ship to the dry land and it was necessary for the teacher [of the Mishnah] to teach us about a candle and water, for if the teacher [of the Mishnah] had only taught the candle, one would think that it is a candle that is permitted, for it is impossible to make a decree lest it be increased for a Jew/Israelite, for a candle for one is a candle for one-hundred, but regarding water, one would be able to decree that it is prohibited. But if the Mishnah only taught regarding water, one would think that it is water that is for the Jew that is prohibited, but a candle, even though it was for a Jew, since he (i.e., the non-Jew) also needs it, it is permissible for the candle for since a candle for one is like a candle for one-hundred, [both] are necessary. But a ramp, even though it is similar to a candle as a ramp for one is a ramp for one-hundred, because of the episode related of Rabban Gamaliel and the elders the teacher of the Mishnah taught it as the practical decision is a teacher (a guiding precedent)."
            ]
        ],
        [
            [
                "כל הכלים – that have doors.",
                "ניטלים בשבת ודלתותיהן עמהן – and even though the doors were detached from the utensils prior to the Sabbath, they are taken on the Sabbath with the utensils.",
                "ואינן דומין לדלתות הבית – and even if they were detached on the Sabbath, they are not taken because the doors of the house are not fashioned as such, that is to say, they were not made to be carried."
            ],
            [
                "קורנס – hammer",
                "הדבלה – for after it was made round, it is thick and hard and requires a hatchet to cut it.",
                "מגרה – a kind of long life which has many notches.",
                "לגרר בו את הגבינה – to cut it and divide it into pieces through its notches, he quickly cuts the thick thing.",
                "מגריפה – to grab with it the dried figs from the barrel.",
                "רחת – a board that has a handle and two walls and they winnow the wheat with it.",
                "ומזלג – a utensil that has three teeth and they turn over the straw in the granary.",
                "פלך – a spindle that the women spins with.",
                "כרכר – wood of weavers and it is similar to the needle of sack-makers.",
                "לתחוב בו – to consume with it mulberries and all kinds of sft fruit.",
                "מחט של יד – a small needle used to sew clothing with it.",
                "ליטול בו את הקוץ – that entered into his skin, it is permitted to take it [out] on the Sabbath just like it is permissible to penetrate an abscess to remove its moistness, as long as he doesn’t intend to make of it a mouth.",
                "ושל סקאים – a large needle that they sew sacks with.",
                "לפתוח בו את הדלת – for whomever has lost his key."
            ],
            [
                "קנה של זיתים – a reed that is made to check the olives that are in the pit or vat where olives are packed until they form a viscid mass, if their oil was gathered in them and that they were worthy of the olive press.",
                "אם יש קשר בראשו – a sort of stopper that is in the reed is susceptible for ritual impurity because it is stopped up at the knot, it is left over in it from the oil that flows from the olives and he checks it if it arrived to stopping and it is a receptacle for him.",
                "ואם לאו – if it has no knot, even though it is hollowed, he did not hollow it out to receive anything. Therefore, he has a flat wooden implement (see Talmud Shabbat 123b) and is not susceptible for ritual impurity.",
                "בין כך ובין כך ניטל בשבת – for it is an implement and it is used to turn over the olives."
            ],
            [
                "מסר גדול - a large saw that we saw boards.",
                "ויתד של מחרישה – a large utensil made like a knife with which they make a incision of a turn of the plough/furrow’s length and they are strict with him and designated for them a place that is not worthy for any other labor.",
                "כל הכלים ניטלים לצורך ושלא לצורך – this is how it should be understood: All the utensils whose labor is for permitted things such as plates and cups which are removed [on the Sabbath] for the necessity of its own body as well as for the necessity of the place of the utensil, as well as that which is not necessary, even if he doesn’t need the implement nor the place of the utensil, other than to carry it on account of the shade or that thieves should not steal it, it is permitted with a utensil that whose labor is something permitted. But a utensil that is used for some kind of prohibited labor, such as mortars and millstone and similar things for its own necessity and for the needs of its place, it is permitted, but from the sun to the shade or because of thieves, it is prohibited.",
                "רבי נחמיה אומר אין ניטלין אלא לצורך – It is explained in the Talmud (Talmud Shabbat 124b) for the needs of its unique use alone but not for the needs of something else, even for its own needs, such as a knife to cut with alone, it is permitted, and not to support with it the bowl. But the Halakha is not according to Rabbi Nehemiah."
            ],
            [
                "מעין מלאכה – some kind of work that will be and even if it is not the kind of the first work.",
                "לצוק לתוכן מקפה – thick [porridge] that is similar to started dough that is mixed in water and they do not dispute other than if they were broken on Shabbat, but if they were broken on the Eve of the Sabbath, everyone agrees that they are removed, even if they don’t do a kind of the first kind of work. But the Halakha is not according to Rabbi Yehuda."
            ],
            [
                "האבן שבקרויה – a dry gourd and we fill it with water and because it is light, it is not drawing water but rather it floats and we put a stone to make it heavy.",
                "אם ממלאין – the pumpkin-shell",
                "ואין האבן נופלת - for the pounded stone fits well in the mouth of the pumpkin shell and it is a utensil.",
                "ואם לאו – then it is like other stones, and we don’t carry the pumpkin shell that had become the base for the stone that carries it.",
                "זמורה שהיא קשורה בטפיח – to a small pitcher that we draw from it water from the well or from the spring from which we fill it for this branch is considered a utensil."
            ],
            [
                "פקק החלון – such as a tablet or a curtain or other things that they close a window with.",
                "ותלוי – that is not dragged on the ground.",
                "ואם לאו אין פוקקין בו – for if it was dragged on the ground when it is loosened from the ground to close it, it appears like adding to the building, and Rabbi Eliezer holds that we don’t add to a temporary tent on Shabbat.",
                "בין כך ובין כך – whether it is tied or not tied, we shutter it up with it, since it was prepared/ready from the day before, for this the Rabbis hold that we add on to a temporary tent on the Sabbath, and the Halakha is according to the Sages."
            ],
            [
                "במה דברים אמורים – In the Talmud (Tractate Shabbat 126b), that regarding a lid of vessels, everyone agrees that it is permitted, even though it lacks a handle, and with ground openings, such as the covering for a pit and a cistern no one disputes that it is forbidden if it lacks a handle, but they argue with a handle of a utensil attached to the ground; one opinion holds that it is like the ground and the other opinion holds that is not like the ground; but the Halakha is according to the Sages that what is attached to the ground is like the ground."
            ]
        ],
        [
            [
                "מפנין – if one needs their space to sit guests to place divans around the table for a meal or students to hear the sermon, and specifically for a matter of a Mitzvah it is permitted and we don’t concern ourselves with the trouble of Shabbat.",
                "ארבע וחמש – not specifically, for if he needs even more also.",
                "אבל לא את האוצר – that is to say, only that he should no complete the entire hoarded up treasure until he reaches its bottom, for perhaps he will come to make holes/indentations.",
                "מפנין תרומה טהורה – even an Israelite (i.e., non-Kohen) for whom it is not fit can carry it and clear it away because it is fit for a Kohen.",
                "דמאי – because it is fit for the poor as is taught in the Mishnah (Tractate Demai, Chapter 3, Mishnah 1): “We feed the poor and to quarter given to troops on march/transient poor men produce about which there is a suspicion as to whether or not the tithes were appropriately taken,” and if he requires it he would make ownerless his possessions and would be poor and be fit for it; now also the poor is fit for it.",
                "ותרומת מעשר שניטלה תרומתו – the tithe of the tithe which the Levite owes to the Kohen that was taken from it but he did not take the Great Tithe (i.e., the 2% that goes from an Israelite to a Kohen) such as the case where a Levite anticipated first and took the [First] Tithe in the ears of corn but had not yet occurred the obligation of Terumah/priest’s due, for the grain is not liable for Terumah until it becomes shaped into an even pile, and he (i.e., the Levite) advanced and took the [First] Tithe of the ears of corn does not separate anything other than the tithe of the tithe which the Levite owes to the Kohen alone, and he is permitted to consume it even though the Great Tithe was not yet separated out.",
                "ומעשר שני והקדש שנפדו – the owners redeemed them and gave the principal but did not give the [added] one-fifth, and we derive from here that they are redeemed and the one-fifth is a loan to the owners.",
                "אבל לא את הטבל – and even eatables forbidden pending the separation of priestly gifts according to the Rabbis such as that which is sown in a pot without a hole.",
                "ולא את מעשר ראשון שלא נטלה תרומתו – if the Levite anticipated first and he took the [First] Tithe after the grain had been shaped into an even pile before the Great Terumah/priest’s due had been separated from it (i.e., the Israelite’s requirement to give a Kohen two percent), and he (i.e., the Levite) separate the tithe of the tithe (which the Levite owes to the Kohen) but he didn’t separate the Great Terumah – this is First Tithe where Terumah had not been taken which is spoken about here, for since [the grain] had been shaped into an even pile and had become liable for Terumah/priest’s due, when he (i.e., the Levite) takes the First Tithe, even though he separates from it the tithe of the tithe, all the while that he did not separate from it the Great Terumah, it is considered eatables forbidden pending the separation of priestly gifts and it is prohibited to carry it on the Sabbath.",
                "ולא מעשר שני והקדש שלא נפדו – such as the case when they were redeemed, but not redeemed according to Halakha, such as when he redeemed the Second tithe out of fragments of vessels/broken ware, which is no longer a vessel or rubbish (see Tractate Shabbat 123a) and not Second Tithe which is redeemed with money that has upon them a shape/form, as it is written (Deuteronomy 14:25): “[You may convert them into money.] Wrap up the money [and take it with you to the place the LORD your God has chosen].” But sanctified things are not redeemed with land, as it is written (Leviticus 27:23): “and he shall pay the assessment as of that day”- a thing that is given from hand to hand.",
                "לוף – a kind of a legume which is not appropriate raw even for animals. But Maimonides explained it is a from the species of onions.",
                "לעורבין – like the rich people who raise ravens to adulthood, but the Halakha is not according to Rabban Shimon ben Gamliel."
            ],
            [
                "חבילי – bundles/bunches.",
                "זרדים – branches of the tree that are moist and we trim them for the food of cattle.",
                "כופין את הסל לפני האפרוחים – We disturb the utensil (i.e., turn it over from its place so that it is not [functioning] for the young chickens are not standing upon it and the individual who states that the utensil is not being taken other than for the need of the things for which it is taken, our Mishnah establishes that is necessary for the place of the utensil.",
                "שברחה – from the house.",
                "",
                "עד שתכנס – and specifically drive it but not push and pull because the chicken lifts itself from the ground and it is found that he is carrying it but geese and other fowl one may lead them.",
                "מדדין עגלים – grab hold of its neck and its sides and drag it and assist it to move its legs.",
                "והאשה מדדה את בנה – she grabs hold of his arms from behind him and moves his feet and walks.",
                "שנוטל אחת ומניח אחת – when the baby moves his legs, he places one leg down and lifts up the other.",
                "אבל גורר אסור – when she carries him, and everywhere in the Mishnah where Rabbi Yehuda says, \"אימתי\"/”from when,” he does not come to dispute, but rather to explain the words of the Sages. Therefore, the Halakha is according to him."
            ],
            [
                "אין מילדין – we do not draw forth the fetus from the womb on the Jewish holy day, for there is greater trouble.",
                "אבל מסעדין – holds the fetus so that it would not fall to the ground.",
                "חכמה – an expert midwife.",
                "ממקום למקום – and we don’t worry about the prohibition of [Sabbath] boundaries.",
                "ומחללין עליה את השבת – from the time that she sits on the travailing chair and the blood begins to flow gently until all three days after she has given birth, whether she said that “I need” [assistance] or whether she did not say that “I need” [assistance], [we violate (the Sabbath)]; from the third to the seventh [day] if she said, “I need” we violate [the Sabbath], but if she did not say, “I need [assistance],” we don’t violate [the Sabbath]. From the seventh to the thirtieth [day], even if she said: “I need [assistance].” We do not violate [the Sabbath]. But we perform her needs through a non-Jew because she is like a lick person which is not in a dangerous situation, and any thing where there is no danger, we perform her needs through a non-Jew.",
                "וקושרים הטבור – of the fetus which is long and if we don’t tie it and fold it, its stomach will come out, but we don’t sever it on Shabbat according to the words of the first Tanna/teacher [of the Mishnah].",
                "ר' יוסי אומר אף חותכין – and the Halakha is according to Rabbi Yosi, that we cut it and clean it and place upon it a bandage (אבק הדם ) and similar kinds of things.",
                "וכל צרכי מילה עושין בשבת – and further on in the next chapter (chapter 19) it will explain what are the needs of circumcision."
            ]
        ],
        [
            [
                "רבי אליעזר אומר אם לא הביא כלי – cutting tool/knife to circumcise the baby.",
                "מביאו בשבת מגולה – to announce that this Mitzvah is beloved for we desecrate the Sabbath for it.",
                "ובסכנה – when they (i.e., foreign powers) made a decree against circumcision.",
                "מכסהו ע\"פ עדים – that they will testify that this cutting tool/knife that he is bringing is for the Mitzvah and that they should not suspect him that he is carrying the rest of his belongings.",
                "ולעשות ברזל –in order to make a cutting tool for the circumcision.",
                "כל מלאכה שאפשר לעשותה - such as the requirements of a religious act of circumcision [to be performed on the Sabbath] since it is possible to perform them on the Eve of the Sabbath (i.e., on Friday), they do not override the [observance of the] Sabbath and he disagrees with Rabbi Eliezer.",
                "שאי אפשר לעשותה מע\"ש – such as the actual circumcision for it is impossible to do it for its [appropriate] time is the eighth day which overrides the Sabbath and the Halakha is according to Rabbi Akiba."
            ],
            [
                "מוהלין – to cut the foreskin.",
                "ופורעין – the skin covering the top of the membrum virile (i.e., the corona)/split the membrane and pull it down.",
                "ומוצצין – [to suck] the blood [and compress the blood vessels of the wound in the process] and even though he is making a wound, for the blood does not ooze/secrete [from its junction other than through sucking.",
                "אספלנית – bandage/compress/dressing.",
                "לועס בשיניו – for all that is possible to do [through] a change.",
                "אם לא טרף יין ושמן – they were accustomed that they would beat wine and oil in a bowl and mix them together for a healing salve on the circumcision just as they beat eggs in a bowl.",
                "חלוק – a piece of perforated cloth which they enter the circumcised membrum into the perforation in order that the skin does not return and cover up the membrum virile.",
                "לא התקין – he did not prepare it.",
                "כורך על אצבע – in the form of a clothing to change it from the manner of taking it out on weekdays.",
                "אפי' מחצר אחרת – it is not required/necessary from one house to another house in the same courtyard even though they did not make an Eruv but even from another courtyard which is not [connected by] an Eruv with it."
            ],
            [
                "מרחיצין את הקטן – this washing is not in its regular manner, as the Tanna/teacher of the end [of the Mishnah] indicates to explain the first part [of the Mishnah] – how do they wash/cleanse? Such as to drip/sprinkle by hand, but even to sprinkle with a utensil is forbidden, and all the more so to wash in the regular manner.",
                "ראב\"ע כו' - he disputes the first teacher [of the Mishnah] and he (i.e., Rabbi Eleazar ben Azariah) holds that we wash/cleanse the [newborn] baby in the normal manner, whether before the circumcision, [or] whether after the circumcision, and on the third day [after] the circumcision also, whether the water was heated on the eve of the Sabbath (i.e., Friday) or even whether the waters were heated on the Sabbath itself, for it is a matter of danger to life and the Halakha is according to Rabbi Eleazar ben Azariah.",
                "ספק – it is doubtful whether a child is eight months old or nine months old, for if he is eight months old, he is like a mere stone and his circumcision does not supersede the Sabbath day.",
                "רבי יהודה מתיר באנדרוגינוס – since it is written (Genesis 17:12): “every male among you shall be circumcised,” including an androgynous individual, but [for] the first teacher [of our Mishnah], (Genesis 17:14) “his foreskin” is written, [meaning] he who is totally uncircumcised, excluding the case of someone who is half-female. But the Halakha is not according to Rabbi Yehuda."
            ],
            [
                "מי שהיו לו שתי תינוקות וכו' - The Amoraim dispute in the Babylonian Talmud (Tractate Shabbat 137a) concerning the textual reading of this Mishnah but the textual reading that that my teachers grabbed hold of as essential is this: He who had two baby boys, one to circumcise [the day] after the Sabbath (i.e., on Sunday) and one to circumcise on the Sabbath but he forgot and circumcised the one of the day after the Sabbath on the Sabbath is liable [for a sin-offering]. If one was to be circumcised on the Eve of the Sabbath (i.e., on Friday), and one (i.e., the other) to be circumcised on the Sabbath, but he forgot and circumcised the one for the Eve of the Sabbath on the Sabbath, Rabbi Eliezer obligates him to bring a sin-offering and Rabbi Yehoshua [says] that he is exempt. And this its explanation: If he forgot and circumcised the one [who was to be circumcised] after the Sabbath (i.e., on Sunday) on the Sabbath, , according to everyone he is liable [for a sin-offering] for he has erred in the matter of the Commandment and did not perform the Mitzvah when he advanced [the circumcision] and circumcised the one for Sunday on the Sabbath, and in this, even Rabbi Yehoshua admits [that he is liable a sin-offering].",
                "אחד למול בשבת ואחד למול בערב שבת ושכח ומל את של ערב שבת בשבת ר' אליעזר מחייב חטאת – for it is a ritual circumcision that was not at the its [appropriate] time and does not supersede the Sabbath, and even though he erred in the matter of [the performance of] a commandment for he was preoccupied with that Sabbath and because of it, erred in it, and even with this, he performed a Mitzvah for it was appropriate to circumcise [his son] but it does not supersede the Sabbath, for Rabbi Eleazar holds that he erred in the matter of a Mitzvah and performed a Mitzvah which does not supersede the Sabbath and he is liable [for a sin-offering].",
                "ור\"י פוטר – for he holds that he erred in the matter of a Mitzvah and performed a commandment that does not supersede the Sabbath=, he exempt [from having to bring a sin-offering] because he holds/thought that it was with the permission of the Jewish court that he did it, and the Halakha is according to Rabbi Yehuda."
            ],
            [
                "If he was born during twilight, he is circumcised on the ninth day as it is the eighth day from the morrow; if twighlight is still considered day, he is thus circumcised on the ninth day. If the day (preceding the twighlight during which he was born) is Friday, he can't  be circumcised on the following Shabbat in case it is the ninth day and it is a postponed circumcision which does not supersede Shabbat, he must wait until after Shabbat and be circumcised on the tenth day.",
                "חל יום טוב להיות אחר השבת – no circumcision which is [not performed] at its [appropriate] time may supersede it, and he is circumcised on the eleventh day [after his birth].",
                "שני ימים טובים של ראש השנה – for they are one level of sanctity and a circumcision [performed] not at its appropriate time does not supersede the Festival observance of the Second Day of Rosh Hashanah; he is circumcised on the twelfth day [from the day of his birth].",
                "עד שיבריא – and seven complete days in astronomical hours should pass from the day that he is healed, and afterwards, we circumcise him (i.e., the child)."
            ],
            [
                "ציצין –hidden shreds of flesh that remain from the foreskin.",
                "עטרה – it is a tall rim which surrounds the membrum virile round about and from it slants and descends to its head and the skin that covers most of the corona of the membrum virile as our Mishnah teaches , one should not say most of the coagulation, but even most of its height in one location.",
                "אינו אוכל בתרומה – if he is a Kohen, for an uncircumcised Kohen is prohibited to eat the priest’s due/Terumah. It is said regarding the Passover sacrifice (Exodus 12:45): “No bound or hired laborer shall eat of it,” and it is stated regarding Terumah (Leviticus 22:10): “No bound or hired laborer of a priest shall eat of the sacred donations.” Just as the Passover offering is prohibited to someone uncircumcised, so too the Terumah is prohibited to someone uncircumcised.",
                "ואם היה בעל בשר – if he was fat and flesh appeared that was above his uncircumcised membrum, after the foreskin was taken off completely, as if the flesh returned and covered the membrum virile.",
                "מתקנו – and he slants the cutting utensil/knife from that thickness [of the fat].",
                "מפני מראית העין – so that he would not appear as uncircumcised.",
                "ולא פרע – and he did not reveal it.",
                "כאלו לא מל – and he would go back and split the membrane and pull it down and even if he removed his hand from it – for all the while that he is engaged in the circumcision on the Sabbath, he cuts whether the remaining shreds invalidate the act by omission or whether they don’t invalidate the act by omission after he removes his hand from the shreds which invalidate the act, he returns to the shreds which do not invalidate the act and he doesn’t go back."
            ]
        ],
        [
            [
                "רבי אליעזר אומר: תולין את המשמרת – they filter in it the sediment of the wine and stretch/extend its mouth over the entire side in a circle and it makes a “tent” over the hollow/cavity of the utensil but even though he made a “tent,” it is permissible on Jewish holy days, for Rabbi Eliezer holds that acts preliminary to the preparation of food where it is possible to do them from the eve of the Jewish holy day, it is permitted to do them on the Jewish holy day, but on the Sabbath, ab initio, he may not suspend [a strainer] , but if it is [already] suspended, he may place into it the sediments, and stretch it for this is not the manner of \"בורר\"/sifting (which is one of the primary forms of labor prohibited on the Sabbath).",
                "אין תולין את המשמרת - for he is making a temporary tent and it appears like an act of the weekdays.",
                "ואין נותנין לתלויה בשבת – for it is a derivative of \"בורר\"/sifting or \"מרקד\" /shaking in the sieve, and the Halakha is according to the Sages."
            ],
            [
                "נותנין מים – [the pour water] on the Sabbath on top of the sediment that is placed in the strainer/filter in order that they will dilute them so that the sediment will be clear and that all their wine will flow. Another explanation: on top of the sediment that remains in the barrel, and the water retains the taste of the wine and they release it on the Sabbath and drink it, and there is nothing in this of [the prohibition of] \"בורר\" /sifting.",
                "את היין – because of the white flour that exists in it.",
                "בסודרין – that are uniquely designed for this and we should not decree lest that he is “pressing out”/ “wringing out,” for they are made for this labor, so that it doesn’t have to be done by hand with a kerchief like a bulrush in the utensil in order the wine will descend down a declivity, so that he will not do it as he would on a weekday.",
                "ובכפיפה מצרית – a basket made of the bands made of palm-bark so that the basket should not be higher than the bottom of the lowest utensil by a handbreadth, so that the tent is not made temporary.",
                "ונותנין ביצה במסננת – that they placed in it mustard to be filtered for it is customary to place a scrambled egg in decaying things and they become whitened and clear through this.",
                "ינומולין – wine, honey and peppers.",
                "לגין – lager than a cup and smaller than a barrel.",
                "הכל לפי האורחין – if he will have many guests, he makes a lot whether on Shabbat, on the Jewish holy day or during the Intermediate Days of the Festival, and the Halakha is according to the first Tanna/teacher that we make wine mixed with honey [and pepper] according to what they want."
            ],
            [
                "חלתית – [assa foetida]. This is its name in Arabic, and it is hot and it is the custom to eat it in cold places, and we do not dissolve it [the resin of assa foetida] on the Sabbath because it appears like an act of the weekdays.",
                "את הכרשינין – pour water in a utensil to separate their refuse , for the refuse floats to the top.",
                "ולא שפין אותן – by hand to remove their refuse for this is \"בורר\"/sifting.",
                "אבל נותן לתוך הכברה – and even though their refuse falls sometimes through the holes of the sieve and it becomes selected on its own.",
                "התבן – that they would make from the straw/stubble and they would cut it with a threshing sledge and each tail of the ears of corn would be made into straw.",
                "מוץ – this is old upper ears of corn/spike and it is not fit for an animal’s eating and we sift it in a sieve so that the chaff will fall.",
                "אבל נוטל בכברה ונותן לתוך האבוס – and even though the chaff falls on its own, since it is a thing that one doesn’t intend to happen, it is permissible according to Rabbi Shimon."
            ],
            [
                "גורפין – on the Sabbath, the feeding receptacle/manger that is in front of the ox, we fatten it so that it will not become combined with the sandy matter in the grain that is in the manger in the straw and barley that we place before him and he will cut himself in his food and we remove the straw that is before him to the sides when there is a lot of it so that the animal will not tread on it with his foot and become dirty from the excrement.",
                "וחכמים אוסרים – it refers to both – cleaning out the manger and the straw that is in front of him (i.e., the animal), he should not sweep it to the sides but Rabbi Sosa and the Sages only argued with regard to the real manger (see Talmud Shabbat 140b in Rashi – as opposed to a piece of ground fenced in and used as a manger/אבוס של קרקע ). But a piece of ground that is fenced in and used as a manger, all agree that we do not clean it out, lest one make indentations/holes, , but the Rabbis decreed that a real manger is just like a piece of ground that is fenced in and used as a manger. But the Halakha is according to the Sages.",
                "נוטלים מלפני בהמה זו ונותנין לפני זו – and we don’t say that it does not appear like carrying , because it really appears like it, because an animal is not set aside with food that is taken from its fellow [animal]. And specifically, from before a donkey and we place it (i.e., the food) before a ox, and similarly to it, but not something that is before the ox and placing it before the donkey, for the food of an ox is detestable with the spittle that comes out of its mouth, and the donkey will not eat of it."
            ],
            [
                "הקש שעל מטה – merely for kindling and it is Muktzeh/something set aside/designated for weekday use only and when he comes to lie on it and moves it about in order to be soft and looks to lie on it.",
                "לא ינענענו בידיו – for it is Muktzeh but he may move it with his body [or] his shoulders, for it is carrying from the side, and it is not called carrying.",
                "או שהיה עליו כר או סדין – for he revealed his intention that he set it aside for sleeping so from now it has the status of a utensil.",
                "מכבש – two boards that they place the clothes between them after laundering them and they fasten the upper board on the clothing that are lying on the lower board, in order that they fold nicely.",
                "מתירין – that is for the needs of the Sabbath to take the clothing, but we do not press/tighten them for that is a need of the weekdays.",
                "ושל כובסים לא יגע בו – because it is made to repair clothing and fasten them more , and loosening them is similar to tearing down/destroying and the Halakha is not according to Rabbi Yehuda.."
            ]
        ],
        [
            [
                "נוטל אדם את בנו – in the courtyard and the stone is in his hand, but we don’t say that he is carrying regarding the stone.",
                "כלכלה – basket",
                "והאבן בתוכה – and it is the case that there will be fruit/produce in the basket, for if there were no fruit in it, it would be made the basis for a prohibited thing for it is prohibited to carry it, and there needs also that there would be in it fruit so that if he casts them on the ground, they would be detestable, such as mulberries and grapes and similar things, but if there were no fruit in it, such as nuts and almonds, he would empty the fruit and they would fall, but the detestable fruit also such as mulberries and grapes, if it is possible to remove them to the sides of the basket and to remove the stone alone, and to cast it away, for it is prohibited to carry it with the stone. But our Mishnah is speaking about the case where it had broken through from the sides of the basket or its rim at the bottom of the vessel and the stone was a wall to it, that it is impossible to use the basket without [the presence] of the stone.",
                "תרומה טמאה עם הטהורה ועם החולין – subsidiary to the pure produce and subsidiary to the non-holy produce but the unclean is separate and is not carried.",
                "אף מעלין את המדומע באחד ומאה – A Se’ah of Terumah/priest’s due that fell into one-hundred Se’ah of non-holy produce, it is permissible to raise it up to a Se’ah of Terumah from them on Shabbat and all of it (i.e., the rest) would be non-holy produce, and it is permissible for foreigners (i.e., non-priests) and we don’t say that he is making things legally fit for use by giving the priest’s dues, for the Terumah that fell in the non-holy produce, we consider it as if it was placed alone, and didn’t become mixed up, and when it comes up as one-part in one-hundred and one, the Terumah itself that fell comes up. Therefore, it is not repairing, but the Halakha is not according to Rabbi Yehuda."
            ],
            [
                "מטה על צדה – incline the barrel on its side if it is necessary to take from the wine and stone falls, but he he should not take it with his hands.",
                "היתה בין החביות – and he is afraid that the stone won’t fall on the barrels and break them, he should lift the entire barrel and remove it from among the barrels and there tilt/incline it on its side.",
                "נוער את הכר והן נופלות – when he needs the cushion, but he doesn’t need the place of the cushion. But if he needs its place, he lifts the cushion with the coins that are upon them, and we don’t say other than that other than when he forgot the coins on the cushion from the Eve of the Sabbath but he intentionally placed them there, the cushion becomes the basis for a prohibited thing and it is prohibited to carry it nor to shake the coins that are upon it.",
                "לשלשת – a matter of filth such as spittle, secretion or excrement.",
                "בסמרטוט מקנחת – but he should not put water upon it, for a mere cushion is of cloth and cloth is soaked in water which is its cleansing/washing.",
                "היתה – on the cushion.",
                "של עור – which is not washed/cleansed – he puts waster upon it until it (i.e., the dirt) is gone and the secretion goes away, but no actual cleansing, for since mere cushions and pillow cases are soft and require cleanings with soft leathers; but however, soaking is their cleansing."
            ],
            [
                "ב\"ש אומרים מגביהין מעל השלחן עצמות וקליפין – In the Gemara (See Talmud Shabbat 143a) that we do not rely upon our Mishnah as it is taught but the statements must be reversed (i.e., the authorities for the two opinions must be exchanged) for it is the School of Hillel that states that we take up [on the Sabbath] table bones and shells and the School of Shammai that states that one removes the whole board and shakes it, for it has the status of a utensil, but he should not carry the bones and shells by hand, for the School of Hillel is like Rabbi Shimon and the School of Shammai is like Rabbi Yehuda. But, however, the School of Hillel did not permit other than the bones and shells that are fit for the food for an animal, even though they are not fit for the food of a person, but if they are not fit even for food for an animal, the School of Hillel admits that it is prohibited to carry them , for in such a manner even Rabbi Shimon admits to.",
                "מעבירין מעל השלחן פרורין פחות מכזית – even less than an olive’s bulk and the reason is as it is explained shortly that they are fit for the food of cattle.",
                "ושער של פולין – a twig that the beans grow on them.",
                "עור בית אחיזה – a leather handle that one holds onto.",
                "אין מקנחין בו – for when he holds it, it is pressed out/flows between his fingers and there is an unavoidable result of an act that Rabbi Shimon admits to.",
                "בין כך ובין כך – whether or not it has a handle it is taken on Shabbat when it is dry.",
                "ואינו מקבל טומאה – it is not a wooden utensil nor a cloth/garment nor a sack nor metal."
            ]
        ],
        [
            [
                "מצילין מזון ג' סעודות – and even in many utensils, for if it was In one utensil, they said in the chapter [sixteen of Tractate Shabbat, Mishnah two] “all the [holy] writings,” that as many as is necessary, one saves.",
                "לכם – food for everyone for three [Sabbath] meals.",
                "ובלבד שלא יספוג – that he should not place a sponge to absorb the wine and to go back and to cause it to drip and even though one must sponge the handle, for there is no fear of a wringing/squeezing out they were brought iin, even to take in his hand oil or honey which are thick and are affixed and clean his hand on the rim of the utensil, it is prohibited that he do so in the manner that he does it on weekdays.",
                "אין סוחטין את הפירות – for he is taking it apart/severing it which is a derivative of threshing.",
                "אסורין – a decree lest he squeeze it out/wring it ab initio.",
                "ר\"י אומר אם לאוכלין – those same fruits were collected that which comes out from them is permitted, for it is not satisfactory for him with what flowed out and we cannot make a decree lest he wring them out/squeeze them.",
                "ואם למשקין – they were collected for it was satisfactory for him what came out from them – that which comes out from them is prohibited as a decree lest he squeeze them, and with olives and grapes, Rabbi Yehuda agrees with the Sages that even though he brought them in to eat, that which comes out from them is prohibited since they exist for squeezing when they come to a drink, he would give his attention to this, but in regard to the rest of the kinds of fruits, the Sages agree with Rabbi Yehuda, since it was not the manner for squeezing, they didn’t dispute other than with mulberries and pomegranates, for Rabbi Yehuda compares them to the rest of the priests and the Sages compare them to olives and grapes, and the Halakha is according to Rabbi Yehuda.",
                "חלות דבש – when they are crushed/chopped, the honey flows on its own from the midst of the wax and it is not the manner to squeeze/wring it; therefore, Rabbi Eliezer permits it and the Sages forbid it, as a decree lest they are chopped/crushed; but the Halakha is according to Rabbi Eliezer."
            ],
            [
                "כל הבא בחמין – that was boiled.",
                "מדיחין – since rinsing it is not its cooking/preparation, but we don’t steep them.",
                "חוץ מן המליח הישן – a salty fish that passed a year since it had been salted.",
                "וקוליס האספנין – a fish whose shell is thin and rinsing it in hot waters is the completion of its cooking."
            ],
            [
                "שובר אדם את החבית – because it is damaged.",
                "ובלבד שלא יתכוין לעשותה כלי – to make for it a nice spout.",
                "אין נוקבים מגופה – that is attached to the mouth of the barrel, for if he were to pierce it, he would he is repairing the opening.",
                "ר' יוסי מתיר – for it is not the manner for the opening of the barrel with this, and the Halakha is according to Rabbi Yosi.",
                "ולא יקבנה מצדה – that is to say, that which Rabbi Yosi permits to pierce the bung/stopper, is nor permitted other than above at the top of the stopper, for it is not the manner to make an opening there, but rather, he takes the entire bung/stopper, but from its side, as sometimes when he makes a perforation in the side of the bung, because he does not want to open it above so that stones or dirt will not fall into the wine.",
                "ממרח – and there is here because of erasing/blotting out.",
                "בערב – the name of a place.",
                "חוששני לו מחטאת – if the wax is smoothed over to cleave to the walls of the utensil around the perforation/hole."
            ],
            [
                "לתוך הבור – where there is no water in it.",
                "שיהא שמור – that it will not smell badly on account of the heat, and this comes to teach us that we don’t worry perhaps that he will make indentations in the bottom of the well in order that it will it will be even to place there the pot.",
                "ואת המים היפים – that is fit for drinking.",
                "ברעים – within the collection of bad waters which are not fit for drinking, and this is a simple matter, for on account the of the end of the Mishnah, he (i.e., the teacher of the Mishnah) took it, as it is taught in the Mishnah: “and cold water into hot water in order that it should become warm” for you might have thought that we would have made a decree lest we come to hide it in hot ashes; hence it comes to tell you that this is not the case.",
                "מי שנשרו [כליו] – that fell in the water on the Sabbath.",
                "מהלך עמהן ואינו חושש – lest they should suspect hm that he laundered them.",
                "הגיע לחצר החיצונה – that is near the entrance of the sit which is a guarded place.",
                "שוטחן בחמה – to dry them.",
                "אבל לא כנגד העם – for they would suspect him that he laundered them, but this Mishnah is superseded/made inoperative, since the Halakha in our hands is that anything that the Sages forbade because of avoiding the semblance of wrong-doing (i.e., for appearance sake – see Talmud Betzah 9a), even in the strictest privacy, it is forbidden; therefore, it is forbidden to spread them out even not in the view of other people."
            ],
            [
                "ונסתפג – to wipe off/cleanse.",
                "אלונטיות – sheets that we cleanse with them and dry off with them one after another even though there is not a lot of water on them, nevertheless, he should not he should not bring them in his hand into his house, even through an Eruv, for there is no prohibition of taking it out here but rather a decree lest he wring it out/squeeze it since they are many.",
                "",
                "פניהם ידיהם ורגליהם – it the manner of the thing that the Mishnah took [in using these terms] and the same law applies for their entire body. But, the Halakha is not according to this Mishnah but rather, even if one brings a wrapping cloth/sheet in his hand that he dried off with, and we don’t suspect lest he will wring it out/squeeze it."
            ],
            [
                "סכין – oil on the Sabbath.",
                "וממשמשין – by hand on the entire body for pleasure.",
                "אבל לא מתעמלין – to rub with strength/power.",
                "ולא מתגררין – with a strigil and similar to it (Job 2:8): “He took a potsherd to scratch himself [as he sat in ashes],” because it is like a deed of the weekday.",
                "אין יורדין לפולימא – a valley filled with water and under it plaster/mud like glue and there are places where the bather will sink in that mud and become attached to it and he is unable to go up until a group of people gather together and take him up with great difficulty and in an emergency. Another interpretation: a valley where its mud is smooth and he who bathes there falls and whose clothing fall off in the water and he comes to squeezing/wringing.",
                "אפקטויזין – to vomit; and its explanation (see Talmud Shabbat 123a-b) is to cause to bring up roast to nourish, that is to say, to take out the food from the place it is cooked which is the stomach, it emits [and] removes roasted that is cooked, roasted by fire, which we translate as roasted by fire food and specifically to drink a liquid that he brings into him to vomit – which is prohibited on the Sabbath, but to place one’s finger into his mouth in order to vomit is permitted and where he has pain and if he vomits, he will recover, it is permissible even through liquids.",
                "ואין מעצבין את הקטן – to repair him and to settle his bones and vertebra of his spinal column because it appears like “building,” (i.e., one of the prohibited forms of work on the Sabbath), and we don’t say so other than after the time, but it is permitted on the day of birth. מעצבין – from the language (Job 10:8): “Your hands have shaped and fashioned me.”",
                "ואין מחזירין את השבר – the bone that was broken, but the Halakha is not according to this Mishnah but the Halakha is that we do set a fractured bone.",
                "שנפרקה ידו – that the bone went out from its joint.",
                "לא יטרפם – like the language of scrambled eggs in a bowl, and they wash them in [cold] water on the place of the break and it appears like healing."
            ]
        ],
        [
            [
                "שואל. ובלבד שלא יאמר הלוני – for it implies a loan for a long time and we hold that an undefined loan is for thirty days; therefore the lender comes to write on his writing tablet/merchant’s account book that I have loaned such-and-such to so-and-so in order that he would not forget it.",
                "מניח טליתו אצלו – if he (i.e., the lender) doesn’t believe him (i.e., the borrower) and he takes it and dedicates it as Temple property on the Sabbath for [loan[ obligations that have a fixed time [for return] one can dedicate [them] on the Sabbath (though we learn in Tractate Arakhin, Chapter 7, Mishnah 5, that one does not dedicate to the Temple something that is not his)."
            ],
            [
                "פרפרותיו – kinds of dainties/sweets.",
                "אבל לא מן הכתב – if he wrote it from the Eve of the Sabbath (i.e., Friday): “so-and-so are guests” so that he would not forget, he should not read from the same document on the Sabbath, as a preventive measure lest he erase it; alternatively, lest he read private (not Hebrew) documents for it is prohibited to read anything on Shabbat other than the Written Torah and the Oral Torah, but other things or works of scholars that are not from the words of the prophets or their commentaries are forbidden (see Tractate Shabbat 149a).",
                "",
                "עם בניו ועם בני ביתו – for they are dependent upon his table for there is no legal objection, but with others one cannot [do so], for members of the group that are strict with each other for they do not pardon and do not renounce each other, violate this because of the measurement and the weight and the number because they loan and collect and the Rabbis decreed on this lest they write it down.",
                "ובלבד שלא יתכוין וכו' – Our Mishnah is deficient, and should be read as follows: a person may conduct a lottery with his children and with the members of his household [dependent] upon his table and even a large portion corresponding to a small portion and specifically with his children and the members of his household, but not with others, provided that he does not intend to make a large portion correspond with a small portion, which is forbidden even on weekdays because dice-playing is theft and collateral security with the condition of forfeiture beyond the amount to be secured does not purchase/gives no title and this is a collateral security with the condition of forfeiture beyond the amount to be secured that is dependent upon the lottery if the lottery will fall to him on the large portion, he will be worthy of it, and therefore, he has left himself in doubt even for a lottery for a small portion through doubt , for had he known from the outset that this would be the case, he would not have accepted it.",
                "חלשים – lotteries such as (Isaiah 14:12): “A vanquisher of nations.”",
                "על הקדשים ביום טוב – that were slaughtered on Yom Tov/the Festival Day to distribute/divide them among the Kohanim.",
                "אבל לא על המנות – on yesterday’s Holy Things."
            ],
            [
                "לא ישכור אדם פועלים – as it is written (Isaiah 58:13): “Nor look to your affairs, nor strike bargains.”",
                "ולא יאמר אדם לחבירו וכו' – it was taken for an implied opinion/deduction that he should not say to his fellow: “hire for us workers,” but he says to him: “that it appears that you will stand with me this eening, that is to say, now it appears that if you come to me when it gets dark, and even though that both of them know that on the condition of hiring him for his work he warns him, since he does not spell out his salary explicitly, it is permitted, for we hold that loud recitation is prohibited, but thinking/fantasizing is permitted (on the Sabbath).",
                "אין מחשיכין על התחם – to draw himself close on the Sabbath to the place within which is it is permitted to move (i.e., the Sabbath limits) until the end of the limit and to make preparations to be ready for work on the exit of the Sabbath there that he will be close to the place of the workers or to the orchard to bring fruit, for everything that is prohibited to do on the Sabbath, it is prohibited to make preparations to be ready for work on the exit of the Sabbath but he can make preparations to be close to go out and guard his fruits for this is something that is permitted to do on the Sabbath to guard/watch his fruits.",
                "ומביא פירות בידו – since the essence of this thinking was not for this.",
                "כלל אמר אבא שאול – He disputes the First Teacher [of our Mishnah] that prohibited all preparations to be ready for work on the exit of the Sabbath, but he doesn’t make a distinction between preparations to be ready for work on the exit of the Sabbath of a commandment and something that is optional, and he comes and states that preparations to be ready for work on the exit of the Sabbath is permitted for just as it is permitted to tell his fellow on the Sabbath that he should be designated to go after dark to bring a coffin and shrouds for the dead person, so too, it is permitted to be make preparations to be ready for work on the exit of the Sabbath in order that he will be designated after dark to bring the coffin and shrouds – and at the end of the Mishnah as it is taught: we can make preparations to be ready for work on the exit of the Sabbath to watch over the affairs of a bride and on the affairs of the dead. This is the opinion of Abba Shaul and the Halakha is according to him."
            ],
            [
                "לפקח על עסי כלה – to look out for and research the needs of he bride.",
                "חלילין – a hollowed musical instrument whose sound gives rise to crying.",
                "לא יספוד בהן ישראל – it is fine because he matter is proved that they were brought for Jews.",
                "אלא א\"כ באו ממקום קרוב – other than if it is known to us clearly that they came from a place within the Sabbath limit, and that they were not brought from outside the Sabbath limit.",
                "ארון – for himself that he will bury in it an idolater or to sell it."
            ],
            [
                "סכין – [anoint] with oil.",
                "ומדיחין – with water, and they stop up his urinary organs. They close up his upper urinary organs and the bottom ones with a cloth or because of a matter in order that wind should not enter into him and become blown up/swelled.",
                "ובלבד שלא יזיזו בו אבר – that he should not carry and raise neither his hand nor his foot nor the eye lashes, for it is prohibited to carry the dead person or a limb from his limbs even though it is permitted to touch him and similarly, all things that are forbidden for use or handling on the Sabbath, it is permitted to touch it but it is prohibited to carry it and an egg that was laid on the Sabbath or on a Festival day it is prohibited even to touch it for since the well (which was in the shape of a ball), touching it is like carrying it.",
                "ושומטים את הכר מתחתו – and it is found lying on the sound but we don’t carry it to place it on the sand – for the Teacher of the first part [of the Mishnah] taught: as long as he does not move even a limb.",
                "בשביל שימתין – so that it does not decay as a result of the heat of the sheets and pillows.",
                "קושרין את הלחי – of he dead person for his mouth would continue to open.",
                "ולא שיעלה – to close what was open, which is moving a limb, but rather, it should not continue to open.",
                "סומכים אותה בספסל – for it has the status of a utensil.",
                "ולא שתעלה – for it would be like “building.”",
                "אין מעצמין – [they do not close] his eyes on the Sabbath, even after the soul has left, for it is like moving a limb.",
                "שופך דמים – for in a small manner, he brings his death closer."
            ]
        ],
        [
            [
                "מי שהחשיך. נותן כיסו לנכרי – while it is still daylight, and even though he is the agent of an Israelite to carry his money-bag on the Sabbath, the Rabbis have established that a person will not restrain himself from defending his property (see Talmud Shabbat 72a), for if they don’t permit him, he will come to carry four cubits in the public domain [on Shabbat].",
                "ואם אין עמו נכרי כו' – but if he has a heathen with him, he will give it to the heathen. What is the reason? A donkey, you are commanded to let his animals rest; but a heathen, you are not commanded to let him rest. For when he places his money-bag on the donkey when it gets dark [on Friday], he leaves it on her while she is walking, that is to say, after she has uprooted her leg to walk, she has not performed “uprooting” and when the animal wishes to stand, he takes it from upon her, but after she resumes and uproots her leg to walk, he places it upon her, in order that the animal not perform uprooting and placing down, for if he left her to perform uprooting and placing down, and he loads her or leads her, it is found that he is loading his animal on Shabbat and that is prohibited even though she is not loaded other than with something [minimal] , as it is written (Exodus 20:10): “You shall not do [any] work, you, [your son or daughter, your male or female slave,] or your cattle…” What is the work that is done whether by a person or the animal? One could say that it is loading/piling on.",
                "הגיע לחצר החיצונה – it is thing that is taught separately for itself, and the law of his money-bag that we are speaking of.",
                "לחצר החיצונה – of the city which a place where it will be guarded first when he comes to unload the donkey, he takes by his hand from it utensils that are handled on the Sabbath.",
                "ושאינם ניטלים מתיר את החבלים – of the saddle which are tied up and the sacks fall."
            ],
            [
                "פקיעי עמיר – straw of ears of corn that were tied together, we loosen them, for all the while that they are tied together they are not food/eatables, and we loosen them to make them into food, but we spread them to scatter them in the manner that we scatter grasses before the animal in order that it would smell it their scent and it would be nice for her to consume them, but it is prohibited with bundles of sheaves, for after they have made it into food, they untying bundles/bunch and the that which is spread, it is not other than for mere enjoyment, but he is troubling himself with something that is already food, we don’t trouble ourselves with it.",
                "ומפספסים את הכיפים – moist cedar branches we spread out and stretch them in front of the animal in order that it would smell their scent for without spreading them out, they are not food.",
                "אבל לא את הזירין – they are bundles of sheaves but these bundles have two ties, one at their head and another at their end, but the small bunches/capsules have three bands (see Talmud Shabbat 155a) - one additional connection in their middle and our Mishnah mentions it for we do not spread these bundles of sheaves, even though they are pressed against each other and become heated, for the animals set them aside but rather, he loosens three bunches only, for the loosening of the bands is a burden for her and the food is like bunches [when tied with two bands].",
                "אין מרסקין את השחת – we don’t cut grass of grain and this is fodder for cattle because it is a trouble that is not necessary.",
                "רבי יהודה מתיר בחרובין לבהמה דקה – since its teeth are thin and hard for her, but the Halakha is not according to Rabbi Yehuda."
            ],
            [
                "אין אובסין – we [don’t] force feed it and stick it down its throat; and the explanation of \"אובסין\" is making a manger of her stomach (i.e., fill it up to swelling – see Talmud Shabbat 155b).",
                "ולא דורסים – when he stuff’s food into the camel’s throat, however, this is not like \"אובסין\"/not making her a manger of her stomach (fill up to swelling).",
                "אבל מלעיטים – that you insert the food to a place where it can come back (and be rechewed).",
                "ואין ממראין – to fatten, from the language of (Isaiah 1:11): “and suet of fatlings” – and the explanation is that they insert in it (i.e., the calf) the food inside from the esophagus, in a place where it cannot come back up.",
                "ומהלקטין לתרנגולים – that he inserts the food into its mouth into a place where it can come back up.",
                "אבל לא גובלין – they do not knead it in water.",
                "אין נותנין מים לפני דבורים – for their food is not upon him (i.e., the owner) since they go out and eat in the fields and water is found for them in lakes.",
                "דורסיאות – doves that grow up in houses and they are called דורסיאות – on account of King Herod who raised them in his palace."
            ],
            [
                "מחתכין את הדלועין – that are detached before the cattle and even though they usually are not the food for animals, they exist only for humans.",
                "ואת הנבלה – that had become ritually forbidden by unskillful slaughtering that day, and even though it was at twilight, it stood for humans and not for animals.",
                "רבי יהודה אומר אם לא היתה נבילה מע\"ש אסורה – for anything that is appropriate for humans, it is not set aside for animals, and even if it is sick from the Eve of the Sabbath, we hold that it would heal, but the Halakha is not according to Rabbi Yehuda."
            ],
            [
                "מפירין – a husband to his wife and/or a a father to his daughter.",
                "ונשאלין – to a Sage.",
                "שהן לצורך השבת – such as that he vowed that he would not eat today and if made enquiry it specifically speaks of, for if it were a husband or a father annulling [a vow], whether they are for vows for the needs of the Sabbath, or whether they are for vows that are not for the needs of the Sabbath, for since he cannot to annual other than during the day of it being heard alone, and vows which are for the needs of the Sabbath, even if he had the free time to enquire about them before the [onset of] Shabbat, he enquires about them on Shabbat.",
                "ופוקקי את המאור – [he plugs/stops up] the window that from which the light enters he closes it up with a board or with the rest of anything that it is customary to stop it up with.",
                "ומודדין את המטלית – it if was ritually impure and came into contact with something ritually pure, we measure it [to see] if it has three fingers by three fingers to know if it the ritually pure things were defiled or not for a strip/patch that is less than three by three does not defile nor becomes defiled.",
                "ואת המקוה – to know if it has a cubit by a cubit at a depth of thee cubits, for it they are measurements of a Mitzvah, therefore, it is permissible to measure them on Shabbat.",
                "שפקקו את המאור – the window and it is called – \"מאור\" – for through it the light enters.",
                "בטפיח – an earthenware pitcher.",
                "מקדה – an earthenware utensil.",
                "בגמי – for this reason, it (i.e., the Mishnah) took גמי/bulrush or reed-grass which is appropriate for the food of cattle and is not eliminated from being a permanent knot.",
                "לידע אם יש בגיגית פותח טפח – a sort of small passageway that was between two houses so was not natural but rather that the barrel was placed on top of it, and their windows were open from the houses to the passageway, and they were worried lest someone die in one house and that the ritual impurity would come from the window to the passageway and from the passageway to the other house via the open window, therefore, they stopped up the open window to the house where the ritual defilement was inside with an earthenware pitcher and its back was to the side of the passageway for the earthenware utensil does not become defiled from its back and leaves a space between the two partitions, but they were concerned lest there wasn’t in the slit of the barrel an opening of a handbreadth, and it would be found that the barrel overshadows on the passageway and the ritual defilement comes through the passageway from one house to the other house. After that, it is was necessary to open the window and ot take that stopped up pitcher in the window and they came to know if there was in that slit of the barrel an opening of a handbreadth, and if there wasn’t a tent in that passageway to bring in the ritual defilement. For the ritual defilement goes out from the passageway via the slit in the barrel towards above, or if the slit in the barrel is not open one handbreadth, and it was found that the passageway itself was like a tent and brought the ritual defilement from one house to the other. And they measured the earthenware fire pot/potsherd for carrying fire and tied it with bulrushes and stretched it towards above to see if there was in the slit of the barrel opened a handbreadth or not.",
                "ומדבריהם למדנו שפוקקין וקושרין ומודדין בשבת – as long as it was not a permanent knot, for the measurement would be for a Mitzvah or to practice on what is a decision/instruction."
            ]
        ]
    ],
    "versions": [
        [
            "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
            "http://sefaria.org/"
        ],
        [
            "Sefaria Community Translation",
            "https://www.sefaria.org"
        ]
    ],
    "heTitle": "ברטנורא על משנה שבת",
    "categories": [
        "Mishnah",
        "Rishonim on Mishnah",
        "Bartenura",
        "Seder Moed"
    ],
    "sectionNames": [
        "Chapter",
        "Mishnah",
        "Comment"
    ]
}