יום הכפיורים אסור באכילה ובשתיה – even though that regarding eating and drinking [on Yom Kippur] which are punishable by extirpation, because the Mishnah is required to teach the rest of the “afflictions” that lack [the punishment of] extirpation, it is taught [in the Mishnah] that it is prohibited. And these five afflictions correspond to the five [times] affliction is written in the Torah, of “The Sabbath of complete rest” of the Torah portion “Say to the Kohanim” (Leviticus 23:32) and “The Sabbath of Complete Rest” of “Aharei Mot/After the Death” (Leviticus 16:31), and “on the tenth day of the seventh month” (Numbers 29:7) of the Book of Numbers and “Mark the tenth day of this seventh month” (Leviticus 23:27) of “Speak to the Kohanim” (EMOR), and “This shall be to you for a law for all time” (Leviticus 16:34) of Ahahrtei Mot, in all of them, it is written, "תענו ועניתם"/”you shall afflict” (singular and plural), and these of our Mishnah are also five forms of affliction, as drinking and eating are considered as one.

המלך – needs to appear nice, as it is written (Isaiah 33:17): “When your eyes behold a king in his beauty.”

והכלה – she requires beauty in order to make her beloved to her husband, and all thirty days [immediately following her marriage] she is called a bride.

והחיה – a woman in childbirth.

תנעול – on account of the cold.

דברי ר"א – these refer to all of them – to the king, the bride and the woman in childbirth. And the Halakha is according to Rabbi Eliezer.

ככותבת – a huge date, which is smaller than an egg. And even though that all measures of eating are like an olive, this is because it is written regarding them as food, but here, as it is not written other than that (Leviticus 23:29): “Indeed, any person who does not practice self-denial [throughout that day shall be cut off from his kin],” we learn that less than like a date [in size], one does not make one come to it (see Talmud Yoma 81a) and it is self-denial. But however, we hold that one half of this measurement is prohibited from the [text of the] Torah but they are not liable for extirpation nor are they flogged other than according to the measure.

כמלא לוגמיו – all that if he had removed it to one side,, that side would protrude and appear, it is called “a mouthful/quantity of liquid filling one cheek” And this measure is with an average person which is less than one-quarter of a LOG.

אינו חייב אלא חטאת אחד – since from one verse, [the prohibition of] eating and drinking is derived and it is considered one thing.

אכל ועשה מלאכה – from two verses it is derived and they are two different things.

אין מענין אותן – we don’t obligate to prevent from them food

מחנכין אותן – [we educate them] by hours. If he was accustomed to eat at the fourth hour, we feet him at the fifth [hour] or at the sixth, according to the strength of the child/son.

קודם לשנה – one year prior to his period of maturity, if the young child is sick or weak, and if he cannot endure it.

וקודם לשתים – or two years prior to his period of maturity if the young child is healthy, and the periods of maturity for young girls is twelve years of age and one day, for it is not her nature to show evidences of puberty until this time and then she is considered liable for punishment. But the period of maturity for a male child is thirteen years and one day, and prior to that he is not liable for punishment.

עוברה שהריחה – the fetus smells the scent of a cooked dish and she desires it But if she does not eat, both of them (i.e., the fetus and the mother) are endangered.

על פי בקיאים – physicians who are specialists in their craft.

אין שם בקיאין מאכילין אותו על פי עצמו – this is how it is explained in the Gemara (Talmud Yoma 83a), when is it said that they rely on the words of specialists? At the time when the sick person says: “I don’t need it” or is silent, but when he says, “I need it,” if there is no specialist [available] at all, that is to say, their specialty is not considered worth anything, we feed him on his own word. And even though the specialists say that he doesn’t need it.

בולמוס – an illness that grabs hold on account of hunger and is in danger of dying, and when his appearance returns, it is clearly known that he has recovered.

כלב שוטה – an evil spirit rests upon him (i.e., the dog), and these are its sign: mouth is open, spittle drips, its ears are lacerated and its tail lies between its legs and it walks on the sides of the public thoroughfare, and there are those who say that it even barks and yet its voice is not heard.

אין מאכילין אותו מחצר כבד שלו – But even though the doctors that engaged in medicine, this is not complete medicine to permit him the prohibition of an impure/unclean animal through this.

ור' מתיא בן חרש מתיר – holds that it is complete healing. But the Halakha is not according to Rabbi Matyah ben Harash.

החושש בשיניו – that the skin of the palate begins to be consumed and from there it goes to the plate and to the throat.

מטילין לו סם – the root of grass for medicinal purposes.

וכל ספק נפשות דוחה את השבת – [the word] “all” includes when it becomes obvious to us that he will not die on this Shabbat, but there is a doubt if they won’t do [something] for him today, lest he die on the next Shabbat, and just as they estimate for him to drink this drug/medication for eight days and the first day is Shabbat. You might have thought to delay it until the evening in order that it would not occur on two Sabbaths; it comes to tell us that this is not the case.

מפקחין עליו – we dig the heap of stones/ruins and search after him. But if they checked until his nostrils whether from above to below or from below to above, and they did not find in him a breath, it is clear that he is dead and they no longer have to dig him out any further, as it is written (Genesis 7:22): “All in whose nostrils was the merest breath of life.”

מצאוהו חי מפקחין עליו – it was not necessary other than when they saw him that it is impossible that he would live other than a brief period of time, and that he would immediately die, whenich comes to teach us that we rescue a person buried in debris for that even temporary period of life [remaining].

מת אין מפקחין עליו – this comes to teach us, that even according to the one who says that we save a dead person because of the fire/conflagration, in this he admits that we do not rescue a person buried in debris, for concerning a fire, [the Sages] permitted to carry the dead and to remove him, for it they had not permitted him, it would come to extinguish the fire since a person is anxious to save his dead relative from the fire (Talmud Yoma 85a). But here, if we don’t permit him to remove the debris of heap of stones/ruins, what is he to do for it is a Torah prohibition that we should permit this beforehand.

חטאת ואשם ודאי – atones with repentance. For if the Tanna did not consider mentioning it, for undefined, when he brings his sin-offering and guilt-offering, he has already done repentance, for if he had not felt regret/remorse, he would not have brought a sacrifice.

אשם ודאי – such as the guilt-offering for thefts and the guilt-offering for sacrilege.

על עשה ועל לא תעשה – [a negative commandment] that has been transformed into a positive commandment (i.e., which must be repaired by the performance of a succeeding act), repentance atones. But a negative commandment that has flogging associated with it and repentance is held in suspense and Yom Kippur/The Day of Atonement atones [for it]. And the final result of the matter is in the Gemara (Talmud Yoma 86b), that if he wantonly committed a transgression with a positive commandment and a negative commandment that has been transformed into a positive commandment, or if he sinned inadvertently with a negative commandment which has flogging [as a punishment] and repented, he does not move from there until he is pardoned. But if he wantonly committed a transgression on a negative commandment which has flogging [as a punishment], repentance hangs in suspense and Yom Kippur atones. But if he sinned inadvertently where he would be liable for extirpation or death at the hand of the Jewish court, the sin-offering atones with repentance, but if he wantonly committed a transgression with them, repentance and Yom Kippur hangs in suspense, and affliction cleanses. And these words [apply] when he did not desecrate the Name [of God], that is to say, that he did not sin and cause others to sin. But if he desecrated the Name [of God], his atonement is not completed until he dies. And all of this is when there is no scapegoat, but at the time when there is a scapegoat, it atones for all the light and grave sins, outside of those sins between man and his fellow, which are not pardoned until he appeases his fellow.

אחטא ואשוב אחטא ואשוב – two times.

אין מספיקין בידו וכו' – for since he had committed a transgression and repeated it, he is not abstaining/withdrawing from it, for it is similar to him as a permission.