It comes in the received tradition that on the Intermediate Days of the Festival/Hol HaMoed it is prohibited to do work (see Tractate Hagigah 18a). And the Mishnah calls the Intermediate Days of the Festivals: "מועד"/the Holiday in every place. And similarly it will be explained in the received tradition the definition of labor that is permitted to perform during the intermediate weekdays [of the Festivals of Passover and Sukkot] and the definition of labors that are prohibited to perform.. And this is the subject matter of this Tractate. And it follows from these things that what it is permitted to do is anything that if he didn’t engage in it, there would a great [financial] loss, as for example, a parched/thirsty ground, and this is [what the Mishnah calls] "בית השלחין"/a field which needs irrigation, it is the Aramaic translation of (Genesis 25:29): “[Esau came in from the open,] famished”/tired, weary, because on account of its thirst, if it would be left without water, it would loss all of is trees, and with the condition that it would not be with this a great trouble, but if it was a great trouble with this, it is prohibited to do it on the Intermediate Days [of the Festival], and therefore, it is prohibited to water the parched/thirsty ground during the Intermediate Days [of the Festival] from gathered water, and other similar things because of the need to transfer it with a vessel, and there is trouble/pain-staking preparations (see Tractate Moed Katan 4a), and this is the matter of "מי קילון"/water drawn with the swipe [and bucket], and similarly "מי גשמים"/rain water because pools/ponds gather from them and when the rain stops and the overflow of water is gone, it would be necessary to transfer the water from them in a vessel.

ועוגיות (cavities dug around a tree)- that he would dig around the roots of the trees trenches/ruts where the water gathers. And we have already explained in [Tractate] Taanit (Chapter 3, Mishnah 8 – there is an error in the footnotes of the Kafih edition, which lists Mishnah 4) [the term]: עג עוגה/he drew a circle.

אמה (canal) – water channel, and its digging is prohibited in the Seventh year, because it prepares the ground that is adjacent to it for sowing (see Tractate Moed Katan 4b), because it is moistened from the moisture of the water and it grows, and you already know and it was explained to you in the Seventh Year that everything that is a benefit to the ground or to the trees are prohibited In the Seventh Year, because He (i.e., God) says, may His Name be exalted (Leviticus 25:2): “[When you enter the land that I assign to you,] the land shall observe a sabbath [of the LORD].”

וקלקולי מים (spoiled waters – i.e., clean the pools) – this is what had been destroyed and ruined from the water channels, it is permissible to repair them and to strengthen them, but if people would need those channels as for example, the waters of springs, it is permissible to dig them on the Intermediate Days of the Festival (see Tractate Moed Katan 5a).

וכל צרכי הרבים – as for example the cutting of the thorns and the straightening of the deep places ad the building of the bridges and other similar things like them. And the reason that the inspectors go out to uproot the mixed seeds/Kilayim on the Intermediate Days of the Festival, because the wages of those of uproot is obligatory upon the Jewish court and they take that remuneration from the Temple funds, and people are idle during the Intermediate Days and the wages of workers can be had cheaply and there is in this profit/gain for the Temple fund.

מושכין את המים מאילן לאילן (you may conduct the water in channels from tree to tree) – this is that he will draw the water from under this tree to under another trees, and if all of the field was moist it is permitted to him to water the entire field (see Tractate Moed Katan 6b) because this activity is not recognized in it.

וזרעים שלא שתו מלפני המועד לא ישקם במועד (and seeds that did not drink from before the Festival, you should not water them during the Festival) - because they require a great deal of water and we have already said that anything where this is great effort it is prohibited to do. And the Halakha is according to Rabbi Eliezer ben Yaakov.

אישות (moles) – a species of living creature that doesn’t have eyes (see Tractate Moed Katan 6b), and this creature destroys the trees.

ושדה הלבן - a field that is ready for plowing and sowing. But it is not permissible to hunt it in a vegetable field (i.e., bright corn field, lacking shade) unless it was close to an orchard for we are concerned lest they enter into the orchard and destroy the trees because there isn’t in a corn field what to destroy (see The Laws of Yom Tov, Chapter 8, Halakha 5 and Tractate Moed Katan 7a).

And it (i.e., the Mishnah) said: "כדרכו" that he should dig/hollow out a hole in the ground and make traps in it.

ושלא כדרכו – that he should dig/hollow out these holes that are not in the manner of digging, as for example, that he should drive pegs into the ground and when he uproots them, a hole will remain in their places.

ומקרים את הפרצה – he should place the stones one on top of the other and not plaster them. What are we speaking about? Only the wall of a garden, but the wall of a courtyard that was destroyed we build it in is appropriate manner (see Tractate Moed Katan 7a). And the Halakha is according to the Sages.

You already knew that there are from the plagues that regarding them God said (Leviticus 13:5): “the priest shall isolate him for another seven days.” And regarding that God said concerning them, “the priest shall isolate him for another seven days,” but they didn’t disagree other than seeing in him a second locking up of the leper for trial, Rabbi Meir states that if he (i.e., the Kohen) saw that he purified, he says to him, “you are [ritually] pure,” but if he saw that he had become defiled, he is silent. And this is the matter when it (i.e., the Mishnah) states: "להקל אבל לא להחמיר", but the Sages learn from what it states (Leviticus 13:39): “for pronouncing it clean or unclean,” for every time that he sees him he needs to decide and to state, “ritually pure” or “ritually impure” but not to be silent (see Tractate Moed Katan 7a; see also The Laws of the Festivals, Chapter 7, Halakha 16, and he doesn’t distinguish between the first locking up of the leper for trial and the second locking up of the leper for trial), and therefore, he (i.e., the Kohen) should not see [the suspected leper] on the [Intermediate Days of the] Festival lest he defile him, and he will be sad, for surely God said (Deuteronomy 16;14): “you shall rejoice in your Festival.” And similarly, he should not eulogize the dead for thirty days prior to the Festival, in order that the Festival would not come when he is sad on account of the fact that his grief is stirred up (see Tractate Moed Katan 8b). But the Halakha is not according to Rabbi Meir in these two matters.

כוכין (sepulchral chambers, niches in the walls of an underground cave, ossuaries, crypts) – that he would dig graves in the ground.

וקברות -that he would build a tomb on the ground (see Tractate Moed Katan 8b), for it is forbidden to make a tomb to bury it after the Festival.

ומחנכין (finish up/repair, refashion) – that he would add to its length or width if they were dug/hollowed out.

נברכת (wash-pond) – a cistern like those in which they steep the flax and those similar to it. But the Halakha is not according to Rabbi Yehuda (see the commentary of Migdal Oz in the Laws of the Festival, Chapter 8, Halakha 4).

It is stated [in the Mishnah]: "מפני ששמחכה היא לו" – this is the reason to prohibit weddings during [the Intermediate Days of] the Festival, because the general principle among us is that we don’t mix one rejoicing (i.e., the Festival) with another (i.e., a wedding) (see Tractate Moed Katan 8b), and therefore, the joy of the Festival should not trouble another rejoicing.

ותכשיטי אשה – this is that she paints her eyelids and that she plaits her hair and that she should beautify her face, and remove the hair from a few places on her body and even with a razor, and everything in a similar manner it is permitted on the Intermediate Days of the Festival. And it was their manner to cover with a glittering matter on the body of young girls if their reached their periods with plaster or gypsum, and similarly kinds of things from things that warm the body in order that their flesh should appear filled with blood (see Tractate Shabbat, chapter 8, note 22), and it is possible that they would add upon this other mixtures that develop the femininity of the body and remove the hair. But Rabbi Yehuda prohibits doing this on the [Intermediate Days of the] Festival on account of the repulsiveness that there is in this. But the Halakha is not according to Rabbi Yehuda (see Tractate Moed Katan 9b, but it appears that Maimonides retracted and he actually decided according to Rabbi Yehuda in the Laws of the Festivals, Chapter 7, Halakha 20. And see the Commentary of the Maggid Mishnah there).

ההדיוט – he is one who is not an artisan and its border here is in tailoring all that he is unable to direct the sign in the extremity at the time of the decree.

ומכלב (to make stitches resembling dog-bits) – he only girds (i.e., stitches in zig-zag) but doesn’t sew closely-joined seams (see Tractate Moed Katan 10a).

ומסרגין את המטות (gird the bedsteads) – stretching of the ropes to the length and width on four poles that on them they make the bed.

And what he (i.e., Rabbi Yossi) said [in the Mishnah]: "ר' יוסי אף ממתחין" (Rabbi Yossi said: you may also straighten [bed-straps]), meaning to say that you straighten them but you don’t gird them. And the explanation of [the word] "ממתחין" – is that he should pull them, and fasten them if they were loose until they would be strengthened and fastened/draw together. But the Halakha is not according to Rabbi Yossi.

מכבשין (put the millstones in working order – i.e., sharpening the millstones) – to roughen a millstone [during the Festival week (i.e., during the Intermediate Days)] (see Tractate Moed Katan 10a). But the Halakha is not according to Rabbi Yehuda

מעשה הדיוט (in an unskilled manner) – like earlier (Mishnah 4), that he should place the stones one on top of the other, and not plaster them (see Tractate Moed Katan 11a).

ושפין את הסדקין (and plaster over the cracks) – smooth them over.

And it states [in the Mishnah]: "ומעגילים אותם" (and roll them flat) – the matter is such that they roll them, like a kind of roller/a slab for rolling over a plastered roof by hand and by foot but not with loops of a rope attached to a heavy slab/windlass for rolling over a plastered roof. And the iron windlass that the builder smooths it over with.

וציר (hinge, pivot) -that the door revolves on, and it is similar to a small iron pestle.

וצנור (socket) – a spout, tube (especially the movable tube attached to the roof gutters).

ומנעול (lock) – through which they lock the door.

And the matter that is stated [in the Mishnah]: "שלא יכוין את מלאכתו במועד" - that he should not intent and prepare prior to the Festival that he would do these things during the [Intermediate Days of the] Festival.