עושים פסין לביראות – [watering stations (especially in the land of Israel for Temple pilgrims)] that are in the public domain because these watering stations/wells are the private domain, for they are deep ten [handbreadths] and one cannot fill up from them and take it out in to the public domain and they make boards that will make [an empty space] around the cistern which is the private domain and he will fill up and take out and leave there, and his animal can go in completely, or its head and most of its body and gave it to drink.

דיומדין – two pillars where each pillar from these four appears as two. "דיו" in the Greek language is “two.” But when one inserts the pillars that is made like two for the southwestern corner, it is found that one wall inclines towards the east, and one wall to the north and the second to the northwestern corner leans one side to the east and the other side to the south, and when you place all four of them in the four corners, it is found that direction is two cubits – one wall corresponding to a cubit and the space between them.

וארבעה פשוטים – in the middle, he places in each direction a board that is a cubit wide, and at the time when there isn’t between each board from these four corner-pieces made of rectangularly joined or of a block dug out In the shape of a trough, four of which corner-pieces form, in legal fiction, an enclosure of wells (see Talmud Eruvin 19a), but rather ten cubs or less, Rabbi Meir admits that there is no need for these plain boards, but if there is more than thirteen and one-third cubits between them, Rabbi Yehuda admits that they need plain boards; they do not dispute other than from ten until thirteen and one-third cubits as Rabbi Meir states that they require plain boards and Rabbi Yehuda states that they don’t, and the Halakha is according to Rabbi Yehuda.

שתי רבקות של שלש שלש בקר – for the width of each cattle is two cubits minus one-third, it is found that that the width of six cattle is ten cubits and that is the space that one can place between each and every board, according to Rabbi Meir. But if the width is greater than this, he needs to increase the number of plain boards.

רבקות – from the language (I Samuel 28:24): “[The woman had] a stall-fed calf [in the house].”

ר"י אומר של ארבע ארבע – they are thirteen and one-third cubits.

קשורות אבל לא מותרות – that you should not say that they are sort of tied and not actually tied, for that reason it was taught in the Mishnah, “"אבל לא מותרות/but not slack or loosely to be stringent and to reduce the space that is between them.

אחת נכנסת ואחת יוצאה – one team of cattle entering and one team leaving and there is greater width than if both of them would have been going out or both of them leaving and this is a leniency since we don’t require to be so squeezed in.

מותר להקריב לבאר – the boards and to make a short circumference as long as there would be from the rim of the well until between the boards in order that the head and most of the body of the cow which is two cubits but not less than this, lest he be drawn after his cow and remove the bucket outside of the partition.

מותר להרחיק כל שהוא – to make a larger partition like what his heard desires.

ובלבד שירבה בפסין – as long as he increases the boars, for all while he distances himself from the cistern, the space increases between the boards and he needs to increase the boards so that there won’t be between each and every plain board [and between a plain board and a corner-piece more than thirteen and one-third cubits according to the words of Rabbi Yehuda, and the Halakha is according to him.

רבי יהודה אומר עד בית סאתים – He should not make a large partition to the cistern other than up to a space of two Se’ahs (i.e., a Bet Se’ah is 2500 square cubits; two S’eah is 5000 square cubits).

לגנה ולקרפף – that their partitions are not for a living.

קרפף – a large partition outside of the city to place in there wood for storage.

דיר – of cattle that they make in the fields, today on one side, and on the morrow on the other side, to fertilize it with the manure of the cattle.

סחר – for cattle in the city and there are those that have the reading "סהר" – a prison.

חצר – an open area in front of the houses.

מוקצה – a wide area in back of the houses and all of these surround the human dwelling place and these boards of the watering stations also, since their waters are appropriate for drinking by humans, it is a higher level of usage.

ומותר להרחיק כל שהוא – meaning to say that all of these that were surrounding living space, even large ones up to ten Kor, it is permissible to carry in them , so too, it is permissible to distance the circumference of the boards of the watering stations all that his heart desires, and such is the Halakha [as long as they add enough boards so that the space between two boards does not exceed thirteen and one-third cubits in every case].

אם היתה דרך הרבים – the path that the public crosses through passes between the boards, he should divert it to the sides outside of the boards, so that the masses would not walk between the boards because they consider it like the public domain and annul the partition , but the Halakha is not according to Rabbi Yehuda.

בור הרבים – if the water ceases they remind each other that they did not permit boards for watering stations other than if water would be available for animals, pilgrims ascending [to the Temple] on Jewish holy days and whenever there is no water there, the boards do not have the status of a partition.

באר היחיד – also permitted for these are a well of living waters and the water did not cease.

לבאר הרבים – for there are two levels of perfection, and this is the Halakha, for it is not permitted to fill water or to remove from the well through the boards of watering-stations other than in order to provide water for cattle of Temple pilgrims, and in the Land of Israel only, but to remove water in order for a person himself to drink is prohibit, but he can go down to the cistern and drink or make a partition ten handbreadths high.

ועוד א"ר יהודה בן בבא – because he said one stringent thing regarding boards when he said that we don’t make them other than for a public well, and now he stated another stringency, for even if surrounding the dwelling, they did not permit more than from two Se’ah’s space (i.e., 70 2/3 cubits square); because of this it (i.e., the Mishnah) teaches "ועוד" /”and furthermore.”

שומירה – a booth/shed for watchmen and even though it surrounds the dwelling it is two Se’ah in size which is permitted, but not more.

סמוכה לעיר – for since it is near to his house, his intention is to use it always and is like it surrounding the house.

ובלבד שתהא שבעים ושירים על שבעים ושירים – but not more, for the First Tanna/teacher also, above (Chapter 2, Mishnah 3), that they (i.e., the Rabbis) said to him: they did not state two Se’ah other than for a garden and an enclosed space (of seventy square cubits) outside of a town or a settlement, but if it was a shed (for cattle)/store-house or an enclosure (for cattle) or a courtyard, etc., it is according to Rabbi Akiva who stated it, for where there is a dwelling place, and even many of them also, and it is not surrounded by two Se’ah for a dwelling. And what is the difference between them? We stated in the Gemara (Talmud Eruvin 23b) that there is a small amount of difference between them, for two Se’ah is larger than seventy cubits and a fraction (i.e. 70 2/3 cubits) square for the first Tanna/teacher permits two complete Se’ah and Rabbi Akiva seventy cubits and a fraction by seventy cubits and a fraction (i.e. 70 2/3 cubits but no further. But how did we know that two Se’ah is more than seventy cuits and a fraction squared, for we said in the Gemara (Talmud Eruvin 23b) and how much are the two Se’ah? Like the courtyard of the Tabernacle/Mishkan and it is written about the courtyard of the Tabernacle (Exodus 27:18): “The length of the enclosure shall be a hundred cubits, and the width fifty throughout.” And we expound: What is "חמשים בחמשים" /”fifty throughout?” The Torah stated: Take fifty whose length is greater than its width and surround the fifty remaining to the measure of Shabbat which would be for them seventy cubits and four handbreadths square. How so? He made from them five strips of ten cubits wide and their length was fifty. Take one to the east and one to the west, its width is seventy and its length is fifty. Place one to the south and one to the north, one has seventy [cubits] by seventy [cubits], but the corners are impaired for each corner by ten by ten because of the addition that had been added. Take from the fifth strip four pieces of ten apiece and place them on the four corners and they will be filled. Take ten [cubits] by ten [cubits] that are remaining which are sixty handbreadths [by sixty handbreadths] and make of them strips of two handbreadths – that makes thirty strips the length of each one is ten cubits which are three-hundred cubits, put seventy in each direction that makes seventy [cubits] and four handbreadths by seventy cubits and four handbreadths, but the corners are impaired by two handbreadths by two handbreadths. And there remained in your hand twenty cubits: take from them eight handbreadths and place them on the corners and they will be filled, and there will remain in your hand eighteen cubits and four handbreadths length with the width of two handbreadths, and that is a small mount, and if you came to divide them and to surround [it], it does not reach the addition for the width two-thirds fingers for you have to make of it a strap of two hundred and eighty-three [cubits] length to encompass the four directions. Such I have found in the explanation of this approach in the commentary of Rashi, and it is correct. But Maimonides requested many calculations and I did not go down to the end of this knowledge and in what Rabbi Akiva said: Even if there isn’t even one of these things we carry in it, the Halakha is according to him, but what he is in dispute with the Sages and they said to him that above and he holds that seventy cubits and a fraction by seventy cubits and a fraction and no more – in this, the Halakha is according to the Sages. For the two Se’ah is like the courtyard of the Tabernacle is permitted for it is a small amount more than seventy cubits and a fraction squared.

אם היתה ארכה יותר כעל רחבה – and even though he reduced its width and added on to its length, there isn’t in all of it other than two-Seah – we don’t carry for it is something squared that the Rabbis permitted where it is not surrounded for living. But the Halakha is according to Rabbi Yosi who disputes with Rabbi Eliezer and does not required squared.

אפילו היא כבית כור – on the dispute of above this refers regarding on a garden and an enclosure (see Mishnah three of this chapter).

אנשי חצר ששכח אחד מהם ולא עירב – and on the morrow, the domain of his court is nullified to his fellows for he has prohibited upon them to be able to remove from their homes to the courtyard, for the courtyard was in the domain of all of them and they his portion forbids upon them. Since the domain of is courtyard is nullified, even the domain of his home is nullified even though he did not specify this and he became a guest with them. Therefore, even his home is permitted to them, but forbidden to him to bring in and take out from his home to the courtyard, even though he is permitted to bring in and take out from their homes to the courtyard like all other people who enter the house of their fellow, that it is permitted to him to take out from the house of his fellow into the courtyard, for it is it is domain of one. Nevertheless, from his own house it is prohibited for him to take out, and we don’t say since he nullified for them the domain of his house, for his house is like their homes, that at the time that he takes something out from his house into the courtyard, he can go back and take hold of his domain, but he prohibits it upon them, as it is taught in the Mishnah (see Tractate Eruvin, Chapter 6, Mishnah 3), that a person who lives with idolaters, he who gave his domain and went back and removed something whether inadvertently or on purpose, he prohibits [his home to others].

שיוצאים בעקרבנין בפסח – because of Maror. And palm-ivy/prickly creepers on palm-trees is a green/herb whose leaves are similar to a scorpion, but I heard it is a fibrous substance/bast of a palm tree, that grows around the palm tree.

ובקשתי לי חבר – for these three things – if he heard from his mouth, and I di d not fine it, and the Halakha is not like one of them concerning a garden and an enclosure it is not permitted more than two-Seah/Bet Se’ahtayim. And the people of a courtyard where one of them forgot and did not make an Eruv in his domain, and did not annul his house, even to them, his house is forbidden, but from their homes to the courtyard is permitted. And the palm-ivy/prickly creepers on palm-trees are not Maror, and a person does not fulfill his religious obligation with them on Passover.