משקין בית השלחין – a weary land and thirsty for water. The Aramaic translation of “tired and weary,” is thirstiness and tired.

משקין במועד – for it is a business that cannot be postponed without irretrievable loss is permissible on the Festival (i.e., the Intermediate Days of the Festival). For a field which needs irrigation from the time when one begins to water it, if one does not water it frequently, it immediately becomes lost, as is taught at the end of Mishnah [3 – of this chapter, seeds which have not been watered before the Festival should not be watered on the Festival, for they will not suffer loss, but if they “drank” before the Festival, he should water them during the Festival. And specifically, a bright, shade-less field (i.e., vegetable or grain field) of grain which needs irrigation, we water them on the Festival, but fields which are moist of a tree, it is not permitted on the Festival, for they don’t suffer loss. And in the Seventh Year, it is permitted to water whether it is a field that needs irrigation or whether it is a field sufficiently watered by rain [and not needing irrigation], and because of the Festival alone, our Mishnah took this.

שיצא בתחילה – that goes out now from the start, and we don’t suspect for since it is new, lest its banks overflow and people come to repair them on the Festival and there is great trouble/labor.

שלא יצא בתחלה – when it is old.

אבל לא ממי גשמים – a decree because of water from a swipe well.קילון are water of a deep pit/cistern and in it is collected rain water, and from it there is greater trouble to draw it out.

עוגיות – trenches that they would make in the roots of olives and in the roots of vines in order that they would fill up with water.

האמה – trenches that they would make in the ground that in the water would travel around the field and from field to field, which are called אמה/river-arms, canals/channels, because they are one cubit wide at a depth of a cubit.

בתחלה – if there never was one [before], we don’t make them ab initio on the Festival because of the trouble/labor.

ובשביעית – because it would appear like digging in the ground during the Seventh Year.

ומתקנים את המקולקלת – if dirt fell into it and does not bring forth an uninterrupted flow, we repair it, but we don’t make it ab initio on the Festival. And the Halakha is according to the Sages.

ומתקנים קלקולי המים – water that has entered in the indentations/holes to drink from them.

וחוטטין – clean and dig and remove from inside them rocks and chips and sandy matter in grain that fell in them.

ומציינין – make markings of graves that they would cleanse with plaster and pour on the grave, and it is a sign to those walking not to pass over a place of ritual uncleanness (see Mishnah Shekalim, Chapter 1, Mishnah 1).

ויוצאין – agents of the Jewish court would go out to inspect the fields that were sown with mixed seeds and uproot them, because they take their compensation for this from the donations to the Temple treasury for congregational sacrifices, and on the days of the Festival, they are hired cheaply because they are idle [from work].

מושכין את המים – that is underneath the tree, and this is for another tree, where there is no strenuous labor, but he should not water the entire field, and we are speaking of a field sufficiently watered by rain, which does not suffer loss, for the rain waters are sufficient for it, but when we water it, there is great and liberal provision.

לא שתו – there was no loss

בזה ובזה – even if they had not drunk [water] and even a field that is sufficiently watered by rain, and because of the liberal provision the Sages permitted it. And the Halakha is according to Rabbi Eliezer ben Yaakov. And the anonymous Mishnah (i.e., Mishnah 1): We water the irrigated field that is above is according to him (i.e., Rabbi Eliezer ben Yaakov). However, a moist field whose ground is like plaster/clay/mud, it is permitted to water it during the Festival, and even according to Rabbi Eliezer ben Yaakov, for they are considered like seeds that drank [water] before the Festival.

האישות – mole, which is a creature that has no eyes and causes loss to the fields.

ובשדה הלבן – that they plough and seed it with grain and there are no trees in it.

בשדה האילן כדרכו – that causes great loss , and these are suspect of great loss. Therefore, they dig holes as is the normal manner and suspend traps.

שלא כדרכו – wedge in a spit in the ground with strength and shake the tree to and fro, and it is found that a hole was made of its own. But not via the digging, and the Halakha is according to the Sages. But in a bright shade-less [grain or vegetable] field that is near an orchard, they dig as is done normally, lest the spit go out from the bright shade-less field and destroy the trees.

ומקרין את הפרצה – they set up the stones one on top of the other in the manner of building and they don’t plaster it with plaster, and we are speaking of the breach in a garden, but a in the wall of a courtyard that fell, the buid as is done normally, because of the thieves.

רואין את הנגעים במועד להקל – if he was ritually pure, the Kohen would say to him, “you are pure,” for it is a rejoicing for him.

אבל לא להחמיר – that if he was ritually impure, he should remain silent, and not make him impure that they would have to leave outside of the camp.

לא להקל ולא להחמיר – because it was necessary to see him if he was ritually pure in order to be lenient towards him, for if it was necessary to be strict, if he was [in fact] ritually impure, one must say to him, “you are impure,” as it is written (Leviticus 13:59): “for pronouncing it pure or impure,” for a Kohen is not permitted to be silent, and it is better for him that the Kohen should not see him at all.

מלקט אדם עצמות אביו ואמו – on the Festival, in order to bury them in an appropriate place.

ששמחה היא לו – when he sees them [when they bury them in the graves of his ancestors]. But the Halakha is not according to Rabbi Meir in the two of these.

לא יערער על מתו – he should not bring a eulogizer to excite to lamentation on his deceased one that was dead for many days, to search out the relatives of the dead in the manner that the eulogizer goes around when he cries out and says: “Come, cry with me all who are bitter of heart, and he whose heart sinks goes and eulogies his relative.

לא יספידנו – he should not hire a eulogizer for whose dead died at that hour.

קודם הרגל שלשים יום – always, that they mention the reason in the Gemara (Moed Katan 8a) that it is the manner of people to collect monies for the needs of the Festival thirty days before the [onset of the] Festival, because he heard that they explain the Halakhot/laws of the Festival. And lest he give the monies that he collected for the needs of the Festival to the eulogizer, and he would be prevented from the [experiencing] the joy of the Festival. And there are those who say that the dead are not forgotten from the heart (Moed Katan 8b) other than after thirty days after his eulogy.

אין חופרין כוכין וקברות במועד – for a dead to be buried in it after the Festival. Sepulchral chambers, in the cave under the ground, and graves, in a building.

אבל מחנכין – if it had long, they shorten it, and if it had been short, they length and widen it.

נברכת – of launderers, a place set up to launder clothing there, and there isn’t such a great trouble to it.

וארון עם המת בחצר – that tied there, and it is permissible to plane/saw the boards and to make for him a bier. But not in another courtyard, and they didn’t teach this other than regarding a person who is not famous, but for a famous person, they make for him the bier and even in the marketplace. And for us, who are of small number, every person is considered famous.

ר"י אוסר – to bring wood to make boards at first for the needs of the bier, other than if they were planed before Yom Tov. But the Halakha is not according to Rabbi Yosi.

מפני ששמחה היא לו – for we do not mix another rejoicing with the joy of the Festival, as it is written (Deuteronomy 16:14): “You shall rejoice in your Festival…” – in your holiday and not with your wife.

אבל מחזיר הוא את גרושתו – which is not a rejoicing so much, but with a new wife, that he had never had.

ועושה אשה תכשיטיה – such as to put kohl/a powder used for painting the eyelids in her eyes and to smooth out her hair so that it does not scatter, and to add red coloring to her face and or cause to pass a knife on her lower face, and everything that is similar to this.

שניוול הוא לה – it is painful to her , and the Halakha is not according to Rabbi Yosi.

ההדיוט תור כדרכו – the “layman”/unskilled person is called anyone who doesn’t know how to direct the border of the garment so that it would be equal and properly directed, but rather curvy/windy to this side of that side and he makes it wide in this place and narrow in the other.

מכליב – he makes stitches like the teeth of a dog, and they are equivalent this one corresponding to that one, but rather one oon top and the other below.

מסרגין את המטות – they weave them with ropes longitudinally and crosswise.

ממתחין – if it had been woven for many days and the ropes became weak, they tighten them, but they do not weave them [with ropes longitudinally and crosswise. But the Halakha is not according to Rabbi Yosi.

מעמידין – they build and restore and repair the oven that they need for the Festival, and because they would carry their ovens from place to place, for that reason, the Mishnah teaches, “set up.”

[אין] מכבשין – they roughen and beat with a hammer on the millstone (Moed Katan 10a) when they are too smooth and they don’t mill/grind properly. And the Halakha is not according to Rabbi Yehuda.

ולמפרסת – a walk before the attic that those who live above walk in it and go down through a ladder to the courtyard.

ושפין את הסדקין – of the roofs that are not slanted, we grind them with plaster and when there are cracks in the plaster and the leaks in the roof go down in the house and there is loss, we smooth them, plaster them.

מעגלה – a round piece of wood whereby we smooth out the roofs.

במלחצים – a wide artisan’s implement of copper like a spoon, which has a handle.

הציר – the foot of the door that surrounds in the cavity of the threshold/lower door-sill of he opening.

צינור – the cavity that is in the threshold/lower door-sill.

והקורה – the actual beams of the house that were broken even prior to Yom Tov.

ובלבד שלא יכוין מלאכתו במועד – that he should not say, “I will wait until the Festival when I don’t have other work and I will do this.”

כבשים – such as fish and vegetables that are pickled with salt and vinegar.

שיכול לאכלן במועד – that they pickle quickly and are appropriate to eat immediately.