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.