מצילין מזון ג' סעודות – and even in many utensils, for if it was In one utensil, they said in the chapter [sixteen of Tractate Shabbat, Mishnah two] “all the [holy] writings,” that as many as is necessary, one saves.

לכם – food for everyone for three [Sabbath] meals.

ובלבד שלא יספוג – that he should not place a sponge to absorb the wine and to go back and to cause it to drip and even though one must sponge the handle, for there is no fear of a wringing/squeezing out they were brought iin, even to take in his hand oil or honey which are thick and are affixed and clean his hand on the rim of the utensil, it is prohibited that he do so in the manner that he does it on weekdays.

אין סוחטין את הפירות – for he is taking it apart/severing it which is a derivative of threshing.

אסורין – a decree lest he squeeze it out/wring it ab initio.

ר"י אומר אם לאוכלין – those same fruits were collected that which comes out from them is permitted, for it is not satisfactory for him with what flowed out and we cannot make a decree lest he wring them out/squeeze them.

ואם למשקין – they were collected for it was satisfactory for him what came out from them – that which comes out from them is prohibited as a decree lest he squeeze them, and with olives and grapes, Rabbi Yehuda agrees with the Sages that even though he brought them in to eat, that which comes out from them is prohibited since they exist for squeezing when they come to a drink, he would give his attention to this, but in regard to the rest of the kinds of fruits, the Sages agree with Rabbi Yehuda, since it was not the manner for squeezing, they didn’t dispute other than with mulberries and pomegranates, for Rabbi Yehuda compares them to the rest of the priests and the Sages compare them to olives and grapes, and the Halakha is according to Rabbi Yehuda.

חלות דבש – when they are crushed/chopped, the honey flows on its own from the midst of the wax and it is not the manner to squeeze/wring it; therefore, Rabbi Eliezer permits it and the Sages forbid it, as a decree lest they are chopped/crushed; but the Halakha is according to Rabbi Eliezer.

כל הבא בחמין – that was boiled.

מדיחין – since rinsing it is not its cooking/preparation, but we don’t steep them.

חוץ מן המליח הישן – a salty fish that passed a year since it had been salted.

וקוליס האספנין – a fish whose shell is thin and rinsing it in hot waters is the completion of its cooking.

שובר אדם את החבית – because it is damaged.

ובלבד שלא יתכוין לעשותה כלי – to make for it a nice spout.

אין נוקבים מגופה – that is attached to the mouth of the barrel, for if he were to pierce it, he would he is repairing the opening.

ר' יוסי מתיר – for it is not the manner for the opening of the barrel with this, and the Halakha is according to Rabbi Yosi.

ולא יקבנה מצדה – that is to say, that which Rabbi Yosi permits to pierce the bung/stopper, is nor permitted other than above at the top of the stopper, for it is not the manner to make an opening there, but rather, he takes the entire bung/stopper, but from its side, as sometimes when he makes a perforation in the side of the bung, because he does not want to open it above so that stones or dirt will not fall into the wine.

ממרח – and there is here because of erasing/blotting out.

בערב – the name of a place.

חוששני לו מחטאת – if the wax is smoothed over to cleave to the walls of the utensil around the perforation/hole.

לתוך הבור – where there is no water in it.

שיהא שמור – that it will not smell badly on account of the heat, and this comes to teach us that we don’t worry perhaps that he will make indentations in the bottom of the well in order that it will it will be even to place there the pot.

ואת המים היפים – that is fit for drinking.

ברעים – within the collection of bad waters which are not fit for drinking, and this is a simple matter, for on account the of the end of the Mishnah, he (i.e., the teacher of the Mishnah) took it, as it is taught in the Mishnah: “and cold water into hot water in order that it should become warm” for you might have thought that we would have made a decree lest we come to hide it in hot ashes; hence it comes to tell you that this is not the case.

מי שנשרו [כליו] – that fell in the water on the Sabbath.

מהלך עמהן ואינו חושש – lest they should suspect hm that he laundered them.

הגיע לחצר החיצונה – that is near the entrance of the sit which is a guarded place.

שוטחן בחמה – to dry them.

אבל לא כנגד העם – for they would suspect him that he laundered them, but this Mishnah is superseded/made inoperative, since the Halakha in our hands is that anything that the Sages forbade because of avoiding the semblance of wrong-doing (i.e., for appearance sake – see Talmud Betzah 9a), even in the strictest privacy, it is forbidden; therefore, it is forbidden to spread them out even not in the view of other people.

ונסתפג – to wipe off/cleanse.

אלונטיות – sheets that we cleanse with them and dry off with them one after another even though there is not a lot of water on them, nevertheless, he should not he should not bring them in his hand into his house, even through an Eruv, for there is no prohibition of taking it out here but rather a decree lest he wring it out/squeeze it since they are many.

פניהם ידיהם ורגליהם – it the manner of the thing that the Mishnah took [in using these terms] and the same law applies for their entire body. But, the Halakha is not according to this Mishnah but rather, even if one brings a wrapping cloth/sheet in his hand that he dried off with, and we don’t suspect lest he will wring it out/squeeze it.

סכין – oil on the Sabbath.

וממשמשין – by hand on the entire body for pleasure.

אבל לא מתעמלין – to rub with strength/power.

ולא מתגררין – with a strigil and similar to it (Job 2:8): “He took a potsherd to scratch himself [as he sat in ashes],” because it is like a deed of the weekday.

אין יורדין לפולימא – a valley filled with water and under it plaster/mud like glue and there are places where the bather will sink in that mud and become attached to it and he is unable to go up until a group of people gather together and take him up with great difficulty and in an emergency. Another interpretation: a valley where its mud is smooth and he who bathes there falls and whose clothing fall off in the water and he comes to squeezing/wringing.

אפקטויזין – to vomit; and its explanation (see Talmud Shabbat 123a-b) is to cause to bring up roast to nourish, that is to say, to take out the food from the place it is cooked which is the stomach, it emits [and] removes roasted that is cooked, roasted by fire, which we translate as roasted by fire food and specifically to drink a liquid that he brings into him to vomit – which is prohibited on the Sabbath, but to place one’s finger into his mouth in order to vomit is permitted and where he has pain and if he vomits, he will recover, it is permissible even through liquids.

ואין מעצבין את הקטן – to repair him and to settle his bones and vertebra of his spinal column because it appears like “building,” (i.e., one of the prohibited forms of work on the Sabbath), and we don’t say so other than after the time, but it is permitted on the day of birth. מעצבין – from the language (Job 10:8): “Your hands have shaped and fashioned me.”

ואין מחזירין את השבר – the bone that was broken, but the Halakha is not according to this Mishnah but the Halakha is that we do set a fractured bone.

שנפרקה ידו – that the bone went out from its joint.

לא יטרפם – like the language of scrambled eggs in a bowl, and they wash them in [cold] water on the place of the break and it appears like healing.