כלל גדול. השוכח עיקר שבת– since he thought that Shabbat is not in the Torah, and even though that from the beginning, he had heard [about Shabbat] but now had forgotten it.

אינו חייב אלא חטאת – on all the Sabbaths that he had desecrated for all of it is one [inadvertent] error as it is written (Exodus 31:13): “you must keep my Sabbaths,” and which implies one observance for any Sabbaths.

היודע עיקר שבת – that is Shabbat in the Torah and creative work was forbidden on it, but he did many forms of creative work on many Sabbaths via the inadvertent error on Shabbat for he does not know that Shabbat is today, he is liable for each and every Shabbat one sin, and on this, it is stated (Exodus 31:16): “The Israelite people shall keep the Sabbath” that implies that observance of each and every Shabbat, that is to say that he is liable for a sin-offering on each and every Sabbath and even though that it was not known to him in the meantime and it is one act of forgetfulness, we say that the days that are in-between that is a knowledge that is impossible that he hadn’t heard [about Shabbat] in the meanwhile that this day was Shabbat but he was not reminded of the creative works that he did on it. Therefore, each and every Shabbat is one error.

היודע שהוא שבת ועשה מלאכות הרבה – that he did not know that the forms of creative work were forbidden and he performed them several times on several Sabbaths, he is liable for each of the chief labors that are forbidden on the Sabbath one sin-offering and even though he went back and repeated them (i.e., the forbidden labors) on several Sabbaths, each principal form of labor is one error and he was not informed about it in the interim and here one cannot say that the days in-between are considered knowledge [of them] to differentiate, for the days in-between he would not know which chief labor is forbidden and which is permitted other than if he sat and engaged before Sages in the laws of Shabbat. And the same law applies that he is liable on two derivatives of two primary forbidden forms of labor whereby each one is divided into one sin-offering apiece, but if he had done a principal form of forbidden labor and its derivative or two derivatives of one principal forbidden labor, he is not liable other than for one [sin-offering] as it is taught at the end of the Mishnah: A person who performs many forbidden actions of one prohibited labor [on the Sabbath], he is not liable for other than for one [sin-offering] such as two derivatives of one primary forbidden labor because it is like a person who performed an action and repeated it in one act of forgetfulness and there is no separation/division of sin-offerings with one act of forgetfulness but other than the actual transgression which is not similar or distinguished on [many] Sabbaths for the matter of an error on Shabbat.

הזורע החורש - the fact that “ploughing” is not taught at the beginning and the Mishnah and afterwards “sowing” like the way of the whole world is to inform us that if the land was hard and they ploughed and then sewed and then afterwards ploughed, he is liable for the second ploughing because of “ploughing.”

הקוצר – seeds and one gleans/harvests the trees, he is liable because of “reaping.” (Tractate Shabbat 73 b).

המעמר – collecting detached seeds and collects them in one place.

הזורה – passing through to the wind.

הבורר – the refuse in his hand or in the basket used as a sieve.

והמרקד – in a winnow/sieve, and even though that they are similar to each other, each one is considered separately; alternatively, they are not at the same time, but rather one after another.

והאופה – there was no [baking] in the Tabernacle for there is no baking other than with bread and bread does not belong in the labors of the Tabernacle but rather, it (i.e., the Mishnah) taught that the arrangement of bread was taken; however, cooking which is considered like the [forbidden] labor of baking was in the Tabernacle with the spices of the color of bluish, purple-dye and scarlet-dyed. If he stirs the pot and places a covering on top of the pot that is standing on the fire, he is liable because of [the prohibition of] cooking and all of these above are considered in our Mishnah: “One who sews, ploughs, threshes, etc., all of these are with spices of color in the building of the Tabernacle.

הגוזז צמר – and all the rest of these labors belong with wool of blue of the labors of the Tabernacle.

המלבנו – laundering it in the river.

המנפצו – beat it with a rod; alternatively, comb it with a comb.

המיסך - “ordir” in the foreign language.

בתי נירין - takes two threads in the midst of the portion of the web produed by pasing the spool with the woof across the warp.

הפוצע – he removes the threads of the woof that are above the warp, or the warp that are above the woof for the purpose of weaving.

והקושר והמתיר – for such are the sides of the snail for from it they produce the bluish-dye, they tie and untie for sometimes it is necessary to take threads from this net to add on to the other and untie from here and tie there.

והתופר – and tearing also that are in the curtain for a curtain that a moth ate and made a small and round hole must tear downwards and upwards so that the sewing of the hole does not have wrinkles/folds.

והתופר שתי תפירות – that he tied them up, for had he not tied them, they would not exist and he would be liable for [violating] two [principal forms of labor] because of tying and because of sewing.

הצד צבי – and all of the labors concerning its hides apply which were used to cover the Tabernacle.

המולחו והמעבדו – The Gemara (Tractate Shabbat 75b) that salting the skin is the same as curing the skin, but they exclude one of them and place marking lines in its place, for placing marking lines is one of the primary prohibited forms of labor.

הממחקו – to scrape his hair.

מחתכו – to trim and cut straps and sandals.

וכותב ומוחק – they were in the Tabernacle that they would mark on boards to know which would be its pair and he would write a letter on this one and a letter one that one and sometimes he would err and erase it.

מכבה ומבעיר – with fire that was under the symbols of the scholars.

מכה בפטיש – the completion of work for so the artisan strikes the block with the completion of the work and the striking with a hammer is not liable until the end of the work [has been reached]. But the number of the first teacher of the Mishnah who counts primary forms of work as forty minus one, even though he returns and considers each one individually comes to teach us that even if a person did all the work in the world on one Shabbat in one act of forgetfulness, it is impossible that he would be liable for more than forty sin-offerings for all of them the rest of the labors are derivatives to these primary forms of work and it is found that he performs a primary form of work and its derivative and is not liable for anything other than one.

כל הכשר להצניע – which is something that is made for usage by a human being.

ומצניעו כמוהו – that has the appropriate measurements to be stored/hidden away.

אין חייב אלא המצניעו -if something was done that was beloved by one person and he stored it away, he is liable for his removal of it if he took it out but another individual is not liable on it for concerning him it is not a [forbidden] form of work.

עצה – straw of kinds of pulse/peas (Tractate Shabbat 76a).

כמלוא פי גמל – its measurement is larger than that of a cow’s mouthful and the mouthful of a cow is not obligated for straw, for it is not appropriate for a cow.

פי טלה – it is larger than the mouth of a kid (i.e., goat), therefore, ears of corn which are not appropriate for a kid, one is not liable for the mouthful of a kid until there is enough for the mouthful of a lamb, but grasses since they are appropriate for a kid and a lamb one is liable even for the mouthful of a kid.

לחין – that are appropriate for humans

like dried figs, for this is the measure for all human food on Shabbat but not for the mouthful of a kid for moist foods are not appropriate for kids.

מצטרפין – all of the foods of a human – these with those.

חוץ מקליפיהן – which are not [considered] food and do not complete the measure.

ועוקציהן – the tail of the fruit which is a mere tree.

וסובן – husk of wheat that falls off because of crushing/pounding.

ומורסנן – that remains in the winnow but Maimonides explains the opposite that their fine flour is thicker and worse than bran flour.

חוץ מקליפי עדשים – [that combine/are included together].

שהן מתבשלות עמהן – to exclude the outer husks which fall off when it is harvested and the husks of the beans at the time that they are moist and cooked with their husks; for Rabbi Yehuda they are included together with foods for the measurement of dry figs but not dried foods which are not consumed with their husks because they appear like flies in a bowl, but the Halakha is not according to Rabbi Yehuda.