מקום שנהגו עד חצות – until half the day.

שלא לעשות – in order that he not be busily engaged by his work and he would forget the [obligation of] ridding of the leavened products and the sacrifice of the Passover offering and the preparation of the Matzah for the Mitzvah [of the Seder].

אל שינה אדם – this is how it should be understood: A person who walks from a place where they don’t do [work] to a place where the do [work], they should place upon him the stringencies of the place where he left from there and not do it (i.e., work), and that is what we hold: A person should not vary from the local custom of the city, it is not because of disputes for here there is no dispute. For what that you said: A person sees him idle would say that this one who is idle is because work is forbidden and that he disputes against all of us; he did not say this, but rather he said: he has no work for how many idle individuals are there in the marketplace all the days of the year. And that which we teach [in this Mishnah] that we lay upon him the strict rules followed in the place from which he has gone forth, is not [in effect] other than when it at the time when it is his intention to return to his place; but if he does not have the intention to return to his place, he practices according to the custom of the people of the place where he went to , whether for leniencies or for stringencies.

המוליך פירות שביעית ממקום שכלו – to a beast from the field and the people of his place are liable to remove it from the house. And they bring this to a place where they had not yet come to an end, and the people of that place are still eating them from that which were brought into the house, and they are liable to remove them because of the stringencies of the place from which they left.

רבי יהודה אומר אומרים לו צא והבא לך אף אתה – There is a dispute between Rabbi Yehuda and the First Teacher [of the Mishnah] (Pesahim 52a) where one pickles/preserves three kinds of greens in vinegar or in brine to preserve and two of them came to an end for the beast from the field and the third had not yet come to an end. The First Tanna holds that one eats from those which had come to an end with the support of that which had not yet come to an end, since they are in one barrel. And this is astonishing for this thing, from a place where they did not come to an end to a place where they completely came to an end, one is obligated to remove them. But, if all of them did not come to an end, but part of them, one can eat even from the species that had come to an end all the while that all of them had not coe to an end. And one eats on support of the final ones. But Rabbi Yehuda states: We say to him: Go and bring some for yourself – even you, from that species that was completed, like this person brought and it would not be found. Therefore, one does not eat other than from the species that has not yet completed, for we don’t eat from those species that were completed through the support of the species that was not yet completed. And one is obligated to remove those species that were completed. And the Halakha is according to Rabbi Yehuda that refers to the approach of Rabban Gamaliel where the Halakha is according to him in the Tractate Sheviit (chapter 9), the “Chapter of Rue.”

מקום שנהגו שלא למכור – since they were stringent upon themselves perhaps they would come to see a large [animal].

ובכל מקום אין מוכרים להם בהמה גסה – since the Rabbis made a decree lest a person lend out or rent his animal to idolaters, and a person is commanded on resting of his animal. Alternatively, sometimes that he sells it on the eve of the Sabbath (i.e., Friday) at dusk and the Jew cries to it (i.e., the animal) in order that it should go before the purchaser and she reis animal on Shabbat recognizes his (i.e., the former owner’s) voice and she goes from his anger, and it is found that he directs a laden beast’s motions by walking behind it on Shabbat.

עגלים וסייחין – small, even though they are not doing work, they are exchanged through the sale of larger animals and broken animals are exchanged with the sale of whole animals.

רבי יהודה מתיר בשבורה – that is never capable of working ever. But calves and foals, he admits, that since when they grow, they are capable of working. But the Halakha is not according to Rabbi Yehuda.

בן בתירא מתיר בסוס – since it stands for riding and the living carries itself, but the Halakha is not according to Ben Beteyra. But via middleman, it is permitted to sell it to an idolater when the owners are not found there at the time of the sale, for one should not suspect lest he lend it out or rent it for it is not his. And lest she should go on the strength of his voice and he is found that he directs a laden beast’s motions for that also, one should not suspect, for she doesn’t recognize his voice.

מקום שנהגו שלא לאכול – since it appears like one is eating Passover sacrifices outside the land [of Israel].

שנהגו להדליק את הנר ביום הכפורים – because on Yom Kippur it is prohibited to engage in sexual relations, and all the time that the candle is kindled, they would not engage [in sexual relations] as it is prohibited for a person to engage in sexual relations by the light of a candle.

שנהגו שלא להדליק – lest he see his wife and she finds favor in his eyes and he engages in sexual relations.

ומדליקין בבתי כנסיות – and in every place where men and his wife are not together [alone] there.

תלמידי חכמים בטלים – [Sages are idle] from their work all that day, in order that their attentions would not be diverted from mourning.

לעולם יעשה אדם עצמו כתלמיד חכם – and it does not appear like haughtiness, for a person who sees him idle would say that he has no work to do and not because he practices a prohibition upon himself.

וחכמים אומרים ביהודה – The Sages hold that doing work on the eve of Passover is not something dependent upon a custom but rather in Judea, they would permit it and in the Galilee, it would be a complete prohibition, and not from the strength of the custom.

הלילה – the night of the fourteenth [of Nisan]; for the people of the Galiele who prohibit doing work on the eves of Passover.

ב"ש אוסרים – [prohibits] them like the other Holy days where it is prohibited to do work for the night follows after the day.

וב"ה מתירים – something that resembles a fast [day] where the day is prohiibred in eating and in the nighttime it is permissible.

כל מלאכה – [all work] which is for the needs of he Festival/Holiday and he began it prior to the fourteenth [of Nisan] may complete it on the fourteenth. And even in a place where they had the practice of not doing work. But work that is not for needs of he Festival, in a place where it was the practice to do work, they may do it, but I n a place where it was the practice not to do it, even if he began it prior to the fourteenth, he may not complete it.

חייטים – are permitted on the fourteenth [of Nisan] in every place, for we found regarding them a leniency even greater than other artisans on the Intermediate Days of the Festival for the commoner who is not an artisan in this sews/mends in the normal manner. Therefore, on the fourteenth [of Nisan] which is more lenient than the Intermediate Days of the Festival, even an artisan is also permitted.

והספרים והכובסים – and similarly one who comes from abroad and one who leaves from prison takes haircuts and does laundry on the Intermediate Days of the Festival, and since we find for them an indirect legal permission on the Intermediate Days of the Festival, on the fourteenth [of Nisan] which is lenient, we permit for the entire world.

אף הרצענים – for similarly those who come up [to Jerusalem] for the Festival repair their shoes on the Intermediate Days of the Festival. And the Sages hold that we don’t learn beginning the work of shoemakers who make new shoes first from the end of work the repair of shoes of those who go up [to Jerusalem] for the Festival. And the Halakha is according to the Sages (see Pesahim 55b).

מושיבין שובכין – (Possible misinterpretation by Bartenura here – as the Mishnah is clearly speaking of chicken-coops). Dove cotes on which they would sit to raise the young birds, we place them there ab initio on the fourteenth [of Nisan].

ותרנגולת שברחה – on the Intermediate Days of the Festival [of Passover] whereas on the fourteenth, now that they have restore the coops, you might say that they are permissible ab initio, it is needed to return them, but rather, he said that the chickens who fled on the Intermediate Days of the Festival, we return them. For this is the case where she (i.e., the hen) has sat on the eggs for three days prior to fleeing , for the eggs are not appropriate for eating and it is a business which cannot be postponed without irretrievable loss (see Moed Katan 11a). Therefore, if it died, we sit another in its place because of the [potential] loss of the eggs.

גורפין – throw/cast outside.

ובמועד – which is more stringent, we don’t cast them outside, but rather remove them to the sides.

ומביאין כלים מבית האומן – on the fourteenth [of Nisan] and even though it is not for the needs of the Festival.

עשו אנשי יריחו – it was the practice of the people of Jericho to do.

מרכיבין דקלים – a soft branch of a male palm tree they graft it with a female palm tree, since the male makes fruit and the female does not make fruit.

כל היום – that is to say, on the fourteenth [of Nisan].

וכורכין את שמע – that they would not say: “Praised be the Name of God’s glorious Kingdom forever and ever,” during the recitation of the Shema. Another interpretation. They would not stop between [the word God is] “one” and “you shall love” (Deuteronomy 6:4 and 6:5), for one must lengthen [the word] “one” and to interrupt/stop between the Kingship of Heaven and other things.

וקוצרין וגודשין – they make a heap [of a stack of grain] from the new grain before the Omer, and we are not troubled that perhaps they might come to eat from it.

ולא מיחו בידם – all these six things that they did, all of them were not done with the Sages’ willingness, but on these they did not reprove them, and on the latter three they reproved them.

מתירין לאכול גמזיות של הקדש – growth that grew on trees dedicated to the Temple treasury, as they hold that there is no prohibition other than on the fruit itself that had been dedicated to the Temple treasury, and there are books that have the reading, MATZIR (see Melekhet Shlomo, who states that this reading is in error – and should be M’TIZIN/to chop off, cause to fly off), that is to say, they dissect and cut off branches of the trees belonging to the Temple treasury that grew after they had dedicated the tree to the Temple treasury, to benefit from them.

ואוכלין – on Shabbat and Holy Days/Yom Tov [they eat] fruit that were found under the tree and it was not known if they fell from last night and they are permitted, or they fell today and are prohibited.

ונותנים פאה לירק – and we hold for ourselves that every thing where a person does not bring them in for storage (not for immediate use) is not obligated [for the commandment] of [leaving] the corner. And vegetables are a thing that one does not bring them in for storage (not for immediate use).

ומיחו בידם חכמים – because they exclude it from the tithes, and the poor eat it while they are eatables forbidden pending the separation of sacred gifts, thinking that it is “Peah”/corner of the field and the corner of the field is exempt from tithes because it is ownerless.

גירר עצמות אביו – because of atonement. And he did not bury him according to his honor on a nice bier in order that he would be put to shame on his wickedness and that the wicked would be tormented.

כתת נחש הנחשת – as it is written in Chronicles (2 Kings 18:4 – “He broke into pieces the bronze serpent that Moses had made, for until that time the Israelites had been offering sacrifices to it; it was called Nehushtan”) because they would err after him.

וגנז ספר רפואות – because their hearts were not humbled by their illnesses but they were healed immediately. And Maimonides explained, that the book of healing, was a book informing of the matters of the forms of the stars and their witchcraft, that a certain form was made at a known time and period while curing from specific illness. And this was close to causing humans to error after idolatry and for that reason, the books were hidden.

עיבר ניסן בניסן – after Nisan had begun, he took counsel and it was made Second Adar, and the Biblical verse states (Exodus 12:2): “This month shall be for you the first of months.” This is Nisan and there is nothing after Nisan, and Hezekiah did not intercalate the year after Nisan had already begun, but on the thirtieth day of Adar, he intercalated the year. And we hold that we do not intercalate the year on the thirtieth of Adar since it is appropriate to establish it as Nisan.