מי שהחשיך. נותן כיסו לנכרי – while it is still daylight, and even though he is the agent of an Israelite to carry his money-bag on the Sabbath, the Rabbis have established that a person will not restrain himself from defending his property (see Talmud Shabbat 72a), for if they don’t permit him, he will come to carry four cubits in the public domain [on Shabbat].

ואם אין עמו נכרי כו' – but if he has a heathen with him, he will give it to the heathen. What is the reason? A donkey, you are commanded to let his animals rest; but a heathen, you are not commanded to let him rest. For when he places his money-bag on the donkey when it gets dark [on Friday], he leaves it on her while she is walking, that is to say, after she has uprooted her leg to walk, she has not performed “uprooting” and when the animal wishes to stand, he takes it from upon her, but after she resumes and uproots her leg to walk, he places it upon her, in order that the animal not perform uprooting and placing down, for if he left her to perform uprooting and placing down, and he loads her or leads her, it is found that he is loading his animal on Shabbat and that is prohibited even though she is not loaded other than with something [minimal] , as it is written (Exodus 20:10): “You shall not do [any] work, you, [your son or daughter, your male or female slave,] or your cattle…” What is the work that is done whether by a person or the animal? One could say that it is loading/piling on.

הגיע לחצר החיצונה – it is thing that is taught separately for itself, and the law of his money-bag that we are speaking of.

לחצר החיצונה – of the city which a place where it will be guarded first when he comes to unload the donkey, he takes by his hand from it utensils that are handled on the Sabbath.

ושאינם ניטלים מתיר את החבלים – of the saddle which are tied up and the sacks fall.

פקיעי עמיר – straw of ears of corn that were tied together, we loosen them, for all the while that they are tied together they are not food/eatables, and we loosen them to make them into food, but we spread them to scatter them in the manner that we scatter grasses before the animal in order that it would smell it their scent and it would be nice for her to consume them, but it is prohibited with bundles of sheaves, for after they have made it into food, they untying bundles/bunch and the that which is spread, it is not other than for mere enjoyment, but he is troubling himself with something that is already food, we don’t trouble ourselves with it.

ומפספסים את הכיפים – moist cedar branches we spread out and stretch them in front of the animal in order that it would smell their scent for without spreading them out, they are not food.

אבל לא את הזירין – they are bundles of sheaves but these bundles have two ties, one at their head and another at their end, but the small bunches/capsules have three bands (see Talmud Shabbat 155a) - one additional connection in their middle and our Mishnah mentions it for we do not spread these bundles of sheaves, even though they are pressed against each other and become heated, for the animals set them aside but rather, he loosens three bunches only, for the loosening of the bands is a burden for her and the food is like bunches [when tied with two bands].

אין מרסקין את השחת – we don’t cut grass of grain and this is fodder for cattle because it is a trouble that is not necessary.

רבי יהודה מתיר בחרובין לבהמה דקה – since its teeth are thin and hard for her, but the Halakha is not according to Rabbi Yehuda.

אין אובסין – we [don’t] force feed it and stick it down its throat; and the explanation of "אובסין" is making a manger of her stomach (i.e., fill it up to swelling – see Talmud Shabbat 155b).

ולא דורסים – when he stuff’s food into the camel’s throat, however, this is not like "אובסין"/not making her a manger of her stomach (fill up to swelling).

אבל מלעיטים – that you insert the food to a place where it can come back (and be rechewed).

ואין ממראין – to fatten, from the language of (Isaiah 1:11): “and suet of fatlings” – and the explanation is that they insert in it (i.e., the calf) the food inside from the esophagus, in a place where it cannot come back up.

ומהלקטין לתרנגולים – that he inserts the food into its mouth into a place where it can come back up.

אבל לא גובלין – they do not knead it in water.

אין נותנין מים לפני דבורים – for their food is not upon him (i.e., the owner) since they go out and eat in the fields and water is found for them in lakes.

דורסיאות – doves that grow up in houses and they are called דורסיאות – on account of King Herod who raised them in his palace.

מחתכין את הדלועין – that are detached before the cattle and even though they usually are not the food for animals, they exist only for humans.

ואת הנבלה – that had become ritually forbidden by unskillful slaughtering that day, and even though it was at twilight, it stood for humans and not for animals.

רבי יהודה אומר אם לא היתה נבילה מע"ש אסורה – for anything that is appropriate for humans, it is not set aside for animals, and even if it is sick from the Eve of the Sabbath, we hold that it would heal, but the Halakha is not according to Rabbi Yehuda.

מפירין – a husband to his wife and/or a a father to his daughter.

ונשאלין – to a Sage.

שהן לצורך השבת – such as that he vowed that he would not eat today and if made enquiry it specifically speaks of, for if it were a husband or a father annulling [a vow], whether they are for vows for the needs of the Sabbath, or whether they are for vows that are not for the needs of the Sabbath, for since he cannot to annual other than during the day of it being heard alone, and vows which are for the needs of the Sabbath, even if he had the free time to enquire about them before the [onset of] Shabbat, he enquires about them on Shabbat.

ופוקקי את המאור – [he plugs/stops up] the window that from which the light enters he closes it up with a board or with the rest of anything that it is customary to stop it up with.

ומודדין את המטלית – it if was ritually impure and came into contact with something ritually pure, we measure it [to see] if it has three fingers by three fingers to know if it the ritually pure things were defiled or not for a strip/patch that is less than three by three does not defile nor becomes defiled.

ואת המקוה – to know if it has a cubit by a cubit at a depth of thee cubits, for it they are measurements of a Mitzvah, therefore, it is permissible to measure them on Shabbat.

שפקקו את המאור – the window and it is called – "מאור" – for through it the light enters.

בטפיח – an earthenware pitcher.

מקדה – an earthenware utensil.

בגמי – for this reason, it (i.e., the Mishnah) took גמי/bulrush or reed-grass which is appropriate for the food of cattle and is not eliminated from being a permanent knot.

לידע אם יש בגיגית פותח טפח – a sort of small passageway that was between two houses so was not natural but rather that the barrel was placed on top of it, and their windows were open from the houses to the passageway, and they were worried lest someone die in one house and that the ritual impurity would come from the window to the passageway and from the passageway to the other house via the open window, therefore, they stopped up the open window to the house where the ritual defilement was inside with an earthenware pitcher and its back was to the side of the passageway for the earthenware utensil does not become defiled from its back and leaves a space between the two partitions, but they were concerned lest there wasn’t in the slit of the barrel an opening of a handbreadth, and it would be found that the barrel overshadows on the passageway and the ritual defilement comes through the passageway from one house to the other house. After that, it is was necessary to open the window and ot take that stopped up pitcher in the window and they came to know if there was in that slit of the barrel an opening of a handbreadth, and if there wasn’t a tent in that passageway to bring in the ritual defilement. For the ritual defilement goes out from the passageway via the slit in the barrel towards above, or if the slit in the barrel is not open one handbreadth, and it was found that the passageway itself was like a tent and brought the ritual defilement from one house to the other. And they measured the earthenware fire pot/potsherd for carrying fire and tied it with bulrushes and stretched it towards above to see if there was in the slit of the barrel opened a handbreadth or not.

ומדבריהם למדנו שפוקקין וקושרין ומודדין בשבת – as long as it was not a permanent knot, for the measurement would be for a Mitzvah or to practice on what is a decision/instruction.