From whose: Does he give him food and does he give him drink.

What difference does it make to him (lit. what comes out from him): What loss of money is there [for] him.

They may redeem the second tithe for each other: If his father has second tithe, the son may redeem it with his [money] for what his father needs, without [the extra fee of] a fifth. And we do not say, behold he is like [the father] himself: As surely he loves him and his sustenance is upon him, so he is not a different [person] concerning him; and behold it is like someone who redeems it himself.

And they may feed each other poor man’s tithe: If the son has poor man's tithe to distribute to the poor, he may feed it to his father if his father is poor. And likewise, all of them. And if he did not have have this tithe in his hands, he must give him nourishment from his [funds].

For the surplus: It is impingent upon him to give food to him and to give drink to him on a middling level. But if his father requires more of a meal, he may feed him from poor man's tithe.

That he takes a purse, etc.: And if you say the honor of the father that is upon the child [that involves] monetary loss is only [taken] from the father - if so, that purse that Rabbi Eliezer spoke about is the father's. So what difference is there to the son, [that he would] embarrass him?

But perhaps he would become angry: And he would have said something to his father in anger.

And he would have violated: Rav Huna.

On account of, "before the blind": Such that he would cause his son to sin.

At the seam: In the place of the stitch, such that he would not lose [any] of his money with this; such as at the hem.

Those to be burned [became mixed in] among those to be stoned: It is implied that one [person] who was to be burned was mixed in with many to be stoned. And we have established it (Sanhedrin 79b) [that] all those liable for death penalties in the Torah that became mixed up - and it is not known which of them are with the lighter [punishment] and which with the stringent - are all sentenced to the lighter. For you are not permitted to move over the light to a stringent punishment for which one has not become liable.

Rabbi Shimon says, "They are judged with stoning": As it is lighter, for Rabbi Shimon [holds that] burning is more stringent than stoning. And the reason is explained in Sanhedrin (50a).

He said to him: Rav Yehudah, his son, [said] to Rav Yechezkel, "Father, do not teach it this way, 'Those to be burned [became mixed in] among those to be stoned'" - and the ones to be stoned would be the majority. As, if so, why did you attach the reason - that burning is more stringent. I will teach it, because it cannot be said that they would all be with burning. For if so, you have gone after the minority.

Those to be stoned [became mixed in] among those to be burned: As even though those to be burnt are the majority, they are judged with stoning, since it is lighter.

There it is the Rabbis who are saying to Rabbi Shimon, etc.: That which they said that stoning is more stringent is not that they are giving a reason for their words. Rather they are saying that they be judged with burning, following the majority. And that which you said [that] they should be judged with stoning to be more lenient upon them - you are not being more lenient but more stringent, since stoning is more stringent.

Do not speak to your father like that: To suddenly inform him that he is mistaken; that you said to him, "Do not teach it this way,"

This is what is written in the Torah? He will cause him suffering: And behold, it is as if he is saying to him, "You have transgressed the words of the Torah."

This verse is written in the Torah: And he says to him the verse as it is written; and [the father] will understand by himself that he erred.

[If my] father says, "Give me water": And there is another mitzvah before me to do, such as to bury the dead or a funeral.