יום טוב שחל להיות ערב שבת לא יבשל בתחילה – that is to say that the beginning of his cooking and its essence should not be for the Sabbath, but rather for the sake of Yom Tov/the Festival Day should be the beginning of his cooking and what remains should be for the Sabbath.

ועושה תבשיל מערב יום טוב – for the sake of the “joining of cooked foods”/Eruv Tavshilin (preparing meals for the Sabbath on a Holy Day occurring on a Friday: a person prepares a dish on Thursday and lets it lie over until the end of the Sabbath which he does on the Holy Day – Friday – is merely a continuation of the preparation begun on Thursday). There are those who say that the reason that this dish from the eve of the Festival day/Yom Tov, is because of the honor of the Sabbath, for since from the eve of the Festival day he remembers the Sabbath, he will choose a nice portion for the Sabath, and not forget the Sabbath because of the preoccupation with the Festival Day. And there are those wohose say that is because of the honor of the Festival day, in order that they should see that they don’t bake from the Festival day for the Sabbath other than if he had begun while it was still daylight, for on the Festival day, he does nothing other than complete it, a fortiori (i.e., all the more so), from the Festival day to a weekday entirely, we do not back nor cook. And we make the blessing on Eruv Tavshilin/”joining of cooked foods” in the manner that we make the blessing on the Eruv in reference to the “joining of courtyards”/Eruv Hatzerot. But it is necessary to make assignment through another for all who wish afterwards to rely upon his Eruv/”joining,” and even without his knowledge, for one acts in a person’s interest in his absence.

אכלו או שאבד – that same dish that he cooked, from the eve of the Sabbath.

סומך עליו – to cook his dish on the Festival day for the needs of the Sabbath, But, from the outset, his “joining of dishes”/Eruv Tavshilin is not less than an olive’s bulk, whether for one [person] or for one hundred [people]. But if he began with his dough and his Eruv became lost, he completes it with what he has begun with.

מטבילין את הכל – for a person is obligated to ritually purify himself on the Festival. And everything that requires ritual immersion, whether a person or utensils, we ritually immerse prior to the Sabbath.

כלים מלפני השבת – for since they are worthy after ritual immersion for things that they were not worthy for prior to the immersion, if one immerses them on Shabbat or on Yom Tov/the Festival day, it would be like repairing a matter an that is forbidden. And Shabbat was used here to inform you of the power of the School of Hillel, that even on the Sabbath, they permitted the ritual immersion of a person, because it appears like holding him dear and become cols cold and bathes for pleasure and not for the sake of ritual immersion.

ושוין שמשקין את המים בכלי אבן – whomever has fine water for drinking that became ritually impure, one fills from them a stone utensil that is not susceptible to receive ritual impurity and place them in a Mikveh of salty or turbid waters until the waters come into close contact with each other, resulting that these which were sown and connected to the waters of the Mikveh/ritual bath were cancelled out on account of this and made ritually pure, but the purification in the Mikveh is not for any foodstuffs and liquids but only for water alone, and not for the law of ritual immersion, but for the law of sowing.

אבל לא מטבילין – we don’t put them (i.e., the waters) in a ritually impure wooden utensil that requires ritual immersion for the vessel, to cause contact [by dipping a vessel, filled with unclean liquid, so as to make its surface level with the surface of the water into which it is dipped, which is a ceremony of levital purification], in order to raise the ritual immersion to the utensil along with the contact with the water.

ומטבילין מגב לגב – a person who immersed utensils with the intention that he would tread olives upon them in the building containing the tank [and all the implements] for the pressing of common (i.e., non-holy) olives, and he reconsidered to press in them grapes in the vat for wine pressing of Terumah, he mus immerse them a second time for the purpose of Terumah. And similarly, if he had immersed utensils for the sake of Terumah and reconsidered to make them holy, he requires a second ritual immersion for the sake of making it holy. And that ritual immersion can be done on the Festival day/Yom Tov, for there is no repair of the utensil for this ritual immersion is not for elevating them from ritual defilement, but rather for an additional purity.

ומחבורה לחבורה – if he immersed utensils in order to eat his Passover offering with one association/group and he reconsidered to be reckoned with another association and he came to ritually immerse his utensils a second time, this ritual immersion is permitted to be done on Yom Tov/the Festival day.

מביאין שלמים – on Yom Tov/the Festival day, holiday peace-offerings, because there’re is through them the need for consumption by a person.

ואין סומכין עליהם – for laying of hands upon them is prohibited because of the rabbinic decree to enhance the character of the day as a day of rest, for he would lay his hands with all of his strength and he would be making use of animals, for he lays his hands on them on the Eve of the Festival day, for the School of Shammai does not hold by the rule that immediately after the lay of hands comes the slaughtering [of the animal] (see Mishnah Menahot, Chapter 9, Mishnah 8 at the conclusion).

אבל לא עולות – outside of the daily whole-offerings and Musaf/additional offerings which are a community sacrifice at a fixed time. But one should not bring an individual whole burnt-offering which cannot be consumed by a commoner (i.e., non-Kohen). But even the burnt-offerings for appearing [during the Festival in the Temple]are offered on the other days of the Festival, but not on the Festival day/Yom Tov, for the All-Merciful stated (Numbers 29:35): “[On the eight day] you shall hold a solemn gathering,” for you, but not for Most-High.

וב"ה אומרים – one brings festival peace offerings and whole burnt offerings for appearance [in the Temple], as it is written (Deuteronomy 16:8): “[After eating unleavened bread for six days,] you shall hold a solemn gathering for the LORD] your God on the seventh day…,” everything is for God. But vows and free-will donations, according to everyone are not offered on the Festival, neither whole burnt-offerings or peace-offerings.

לא יחם אדם חמין לרגליו – The Torah permitted the preparation of food [on Yom Tov, for that day], but not to start a fire for bathing.

וב"ה מתירין – for such it [i.e., the Torah] permitted kindling a fire for the needs of eating, it permitted it also for things which are not for the needs of eating, when there is a need for some sort of benefit. And the Halakhic decision is that hot water that was warmed on the Festival day, a person can wash his face, hands and feet in it but not his entire body, for they decreed that the Festival day/Yom Tov is like Shabbat. But hot water that was warmed from the eve of the Festival, one can wash all of one’s body in it on Yom Tov.

אין טומנין את החמין מיו"ט לשבת – for the School of Shammai holds that one does not bake other than if one made an Eruv with bread, and we don’t cook other than if he made an Eruv on the cooked dish, and we don’t put warm dishes in the chafing stove other than if he had warm dishes placed there from the eve of the Festival day. But the School of Hillel holds that we bake and cook and keep dishes warm for the Sabbath on the Eruv of the cooked dish alone. However, in the Gemara (Talmud Betzah 22a), it is proven that the School of Hillel also requires bread and meat and that is the Halakha.

ואין זוקפין מנורה – [ put together a candlestick] when its pieces can be taken apart, and we don’t restore them for that is similar to [the prohibition of] “building,” for there is building for utensils. But the School of Hillel holds that there is no building with utensils.

גריצין – thick loaves

אלא רקיקין – thin loaves, for the School of Shammai holds that one does make a great deal of bread on the Festival Day because of the effort involved. But the School of Hillel holds that we bake a great deal of bread on the Festival day, for at the time that the bread is plentiful, it bakes well.

וחרי – a large piece of dough that is baked upon coals, because it requires a large flame where the coals are continuously dimming/quenching, and there is great effort. But the Halakha is not according to Rabban Gamaliel where he is stringent like the words of the School of Shammai.

מכבדין את המטות – when the eat there (they sweep between the couches). For they normally recline to eat on top of beds and because it is such a small place, they are not suspect lest it make indentations, as we would fear regarding a large house and it is impossible that there wouldn’t be an indentation/hole.

מוגמר – frankincense on top of the coals to smell it, but to perfume the utensils, it is the words of everyone that it is prohibited.

מקולס – its legs, and its innards are hanging outside of it [on its side] when they are roasting it, and they do this in memory of the Passover sacrifice, as it is written concerning it (Exodus 12:9): “[Do not eat any of it raw, or cooked in any way with water, but roasted-] head, legs and entrails – over the fire.” [The word] מקולס/an animal roasted in its entrails and legs on the head – is like this hero whose weaponry was with him (a reference to Goliath in I Samuel 17:5 who had a “bronze helmet/כובע נחשת ) and the Aramaic translation of “bronze helmet” is a bronze helmet (see also Rashi to Zebahim 88b). But Maimonides explained the word מקולס as meaning honorable, in the manner of praise.

וחכמים אוסרין – [The Sages forbid] all three. Sweeping because it makes indentations, and the spices put upon the coals/perfume because it is not necessary for every person, for it is not other than for those spoiled and those who indulge themselves in pleasures and to one who has a bad odor. The spices placed upon the coals – because it appears like one who is eating Holy objects outside [the Temple]. And the Halakha is according to the Sages.

פרתו יוצאה ברצועה שבין קרניה – for beauty/adornment. And the Sages stated that it is a burden and is not a decoration for it. And it was not the cow of Rabbi Eleazar ben Azariah but that of his neighbor, and since they did not protest, it was called as associated with him.

ומקרדין ביו"ט – like a small bronze saw whose teeth are thin and which rubs and scratches the animal, and even though it makes a wound.

ברחים שלהן – small which are made for this.

מקרצפין – with a wooden saw whose teeth are thick. But they don’t make a wound.

אף לא מקרצפין – for we decree that currying with a strigil leads to scratching (which causes a wound). But the Halakah is not according to Rabbi Eleazar ben Azariah in these three matters, but rather, we scrape/curry the animal only, because in this we confirm the approach of Rabbi Shimon who said that a thing in which we don’t have an intention is permitted, and we hold according to him. But the Sages dispute this as they hold like Rabbi Yehuda who stated that a thing which was not intended is prohibited, but this is not the Halakha.

משום שלשה כלים – for if he separated one of them they are not shards of utensils but rather all of them are considered a utensil of its own and is impure, even while they are still attached in the millstone and appear as one utensil.

משום כלי קבול – the bottom one that receives dust from the pounding of the peppers through the holes of the basket used as a sieve is ritually impure because it is a receptacle, for it is a wooden utensil that has a receptacle.

ומשם כלי מתכות – the upper one where we pound and grind in it the peppers, is ritually impure because it is a metal utensil, and because a wooden utensil cannot be made impure, for its flat surfaces are ritually pure, but because its lower covering is made of metal.

ומשום כלי כברה – its middle which surround the basket used as a sieve. Because of the wood utensil it is not defiled and its receptacle is not a receptacle, but the Sages decreed defilement upon the basket used as a sieve because it is a woven utensil, and even if the metal basket used as a sieve does not defile because it is the utensil of the basket used as a sieve.

עגלה – made for a child to play with, and it is special for him to sit upon it.

טמאה מדרס – if the small child had a flux, the wagon becomes a primary source of ritual impurity.

ונטלת בשבת – because it has the status of a utensil upon it.

ואינה נגררת – [but may not be dragged] on the Sabbath.

אלא ע"ג כלים – on top of clothing, because it makes a ditch in the ground and someone who furrows is liable because of [the prohibition of] plowing.

רבי יהודה אומר כו' – there are two Tannaim and according to Rabbi Yehuda, for the first Tanna is also Rabbi Yehuda who said that something that is not intended is prohibited, and this other Tanna comes and states that Rabbi Yehuda did not prohibit a child’s wagon because it does not make a ditch while walking through the digging, but presses upon the earth and threshes underneath it and makes its dirt lower but does not move the dirt from its place. But already, the law has been decided according to Rabbi Shimon who stated that a person may drag a bed, chair and a bench, so long as he doesn’t intend to make a ditch.