Bartenura on Mishnah Beitzah

Sefaria · Mishnah > Rishonim on Mishnah > Bartenura > Seder Moed · 214 sections

1.1.1
ביצה שנולדה ביו"ט – [on Yom Tov] which is after Shabbat is what we are dealing with. And the reason of the School of Hillel which states “it may not be eaten,” because an egg laid today was fully developed yesterday (Talmud Betzah 2b), and it results that Shabbat would prepare for Yom Tov, and the Torah states (Exodus 16:5): “But on the sixth day, when they apportion [what they have brought in, it shall prove to be double the amount they gather each day],” for a regular Friday is a weekday, on a weekday one prepares for Shabbat, and on a weekday one prepares for a Yom Tov/Festival, for a Festival is also called Shabbat, one does not prepare on a Yom Tov for Shabbat nor does one prepare on Shabbat for a Yom Tov. And preparation like this of the egg, even though it is in the hands of heaven, it is called preparation. However, Shabbat and Yom Tov are important, as they require that their meals have preparation/designation on a weekday, and on one of them, one can prepare for its fellow, even with preparation at the hands of heaven, but the meal of a weekday is not considered important nor does it require preparation. Therefore, on a mere Sunday which is not a Holy Day, we don’t forbid an egg that was laid on that day because it was completed on Shabbat, but the meal of a weekday, the all-Merciful does not require preparation while it is still daylight. But they (i.e., the Rabbis) an egg that was laid on any Holy Day/Yom Tov, and even though it is not after the Shabbat, as a decree because of a Holy Day that comes after the Sabbath. And similarly, they forbade an egg that was laid on every Sabbath to quaff/swallow a living animal, as a decree because of a Shabbat that comes after a Yom Tov. For a Sabbath and a Holy Day that are juxtaposed one to the other, an egg that is laid on this one is forbidden [to be eaten] on that one. And similarly, the two days Holy Days of Rosh Hashanah, but the second Holy Days of the Diaspora that whatever be your opinion one of them is a weekday, and an egg that is laid on this one is permitted on that one.
1.1.2
שאור בכזית – as regarding eating, everyone does not dispute that both this (leaven) and that (leavened bread) are [forbidden] with an olive’s bulk, for since the Biblical verse begins with שאור/leaven and concludes with חמץ/leavened bread. “No leaven shall be found in your houses [for seven days]. For whoever eats what is leavened, [that person shall be cut off from the community of Israel],” to tell you that this is “leaven” and that is which is leavened, as is the case with the one is also the case with the other. But they (i.e., the Schools of Hillel and Shammai) argue regarding removal, as the School of Shammai holds that since the All-Merciful has written for both leaven and that which is leavened, and to write [the word] Hametz/leavened product, for its that which is a strong leavening agent (see Talmud Betzah 7b), and despite this, one is obligated to remove it, and it is an a fortiori for leaven which is a strong leavening agent, but we learn from this that the measurement for the one is not like the measurement of the other, and we don’t derive removal [of Hametz] from eating. But the School of Hillel holds that both (i.e. שאור וחמץ) [are forbidden] by an olive’s bulk, as we derive removal from eating. But because that these three things are of the liberal opinions of the School of Shammai and the of the stringencies of the School of Hillel regarding the Yom Tov, they are taught together.
1.1.3
בכותבת – date palm.
1.2.1
השוחט חיה ועוף – he who comes to slaughters a wild beast or fowl and consults with the Jewish court how he should do it.
1.2.2
ב"ש אומרים – the Jewish court teaches him that ab initio, he should slaughter it with a mattock (i.e., a pronged tool) stuck in the ground that he prepared while it is still day (i.e., before the start of the Festival – see Talmud Betzah 7b) that is he should uproot it from the place where it is stuck into the ground and bring up dirt and cover it. For we are speaking that it is inserted in crushed/loose earth (see Talmud Betzah 8a) that is appropriate for covering, that is not lacking pounding/crushing.
1.2.3
דקר – a peg that we stick in the ground, and the language of the peg is (Numbers 25:8): “stabbed both of them.”
1.2.4
שאפר כירה מוכן הוא – they do not refer to the words/matter of the School of Shammai and the School of Hillel, but it is an entirely separate matter, and this is how it should be understood – that the ashes of the oven should be made ready and that they do not need preparation/designation for a particular purpose that is mind is upon it, and they did not teach other than that which had been heated from the eve of the Festival, but that which was heated on the Festival is prohibited, for one cannot say that his thoughts were upon it from yesterday. For if it was appropriate to roast on it an egg, for it was yet hot ashes/embers, even though it was kindled on the Festival, it is permissible to cover it, for it is worthy of roast on it an egg, they take it also and cover [the blood] with it.
1.3.1
אין מוליכין את סולם משובך לשובך – regarding the ladder of an upper story no one disagrees that it is forbidden and regarding a ladder of a dovecote also, when he brings it in the public domain, the School of Hillel admits that it is forbidden, for a person who sees it would say that he is fixing his roof, he is bringing it and doing work on the Festival, but they (i.e., the Schools of Shammai and Hillel) disagree when he brings it in the private domain and there aren’t people who see him. The School of Shammai holds that they should not bring it, for any thing that the Sages prohibit in order to avoid the semblance of wrong-doing for appearance sake (Talmud Betzah 9a), even in the remotest recesses (i.e., the strictest secrecy) is prohibited, but the School of Hillel permits it, and even though that generally, this is the law, here it is permitted because of the joy of the Festivals.
1.3.2
מחלון לחלון – in the same dovecote itself, for it is the manner of each dovecote to have [many compartments] a nest for each and every pair, and a window for each and every nest.
1.3.3
זה וזה אני נוטל – This is a dispute between the School of Shammai and the School of Hillel specificially in the first brood of the year (see Talmud Betzah 10a), for it is the practice of those who raise doves to always leave the first brood which are the first two pigeons, for their mothers console them so that they do not fly off. But the School of Shammai holds that that mere words are not enough, lest they take them on the morrow, and they determine to protect them and would engage in carrying that is not necessary , but when he shakes and uses them while it is still daytime for slaughter, and does not protect them, furthermore, we don’t suspect that he is protecting them. But the School of Hillel does not decree lest he has compassion on them, and even if they are the first brood.
1.4.1
זימן שחורים ומצא לבנים – this matter is simple and it was not necessary to teach it. But this is how it should be understood – that if he designated black and white ones and found black ones in the place of white ones and white ones in the place of black ones. And this is the explanation of our Mishnah – that he designated black ones in this nest and found white ones there, [or] he designated in the second [nest] white ones and found it black ones, you might think they had been reversed, but it comes to teach us that this is not the case.
1.4.2
שנים ומצא ג' – and he doesn’t recognize the ones that are ready, all of them are forbidden.
1.4.3
שלשה ומצא שנים מותרים – and one went off, and he two remained. And we don’t say that just as the one went off, so all the others went off and these are the others.
1.4.4
זימן בתוך הקן ומצא לפני הקן – but within the nest he did not find all of them, they are forbidden.
1.4.5
ואם אין באותו שובך אלא הן הרי אלו מותרין – and even though there is another dovecote near it within fifty cubits, if that dovecote is not in the row of this dovecote equivalently other than in the corner-piece, we don’t say that from that dovecote that is closest to it. For the pigeons all the while that they are not flying but are stretching their legs, they are not equally stretching other opposite their own nest, for if they see their nests when they turn around to their backs they stretch, and if not they do not stretch.
1.5.1
תריסין – those who sell spices have stores that are made like chests which stand in the market and are not attached to the ground. And these shutters are doors that close the openings of these chests, and sometimes these shutters are removed from the opening of the chest and they spread upon them, the dyes/ingredients of frankincense that are in the store.
1.5.2
מתירין עף להחזיר – with these shutters that lack a hinge from the side, no one disagrees that it is forbidden to lock with them even the doors of the stores, for this is comparable to building. But they do dispute regarding shutters that have a hinge in the middle like something protruding and they insert it in the hole that is in the middle wall, at the opening of the store. The School of Shammai holds that we make a decree that a hinge in the middle is on account of the hinge from the side. But the School of Hillel holds that we do not make a decree concerning the shutters of the stores, and it is permitted ot return them, because it is necessary to remove spices and if we don’t permit him to return them, he would not open it and would be prevented from the joy of the Festival.
1.5.3
העלי – the handle of a very large piece of wood where they pound/crush grits and similar things. But because of its heaviness and size, for it is not considered a utensil.
1.5.4
לקצב – to cut/sever.
1.5.5
וב"ה מתירין – because of the joy of the Festival, and even though it is not considered as utensil.
1.5.6
לפני בית הדריסה – that people will tread upon it, in order that he will not lose it.
1.5.7
ולא יגביהנו – to carry it after flaying it.
1.5.8
וב"ה מתירין – for if he did not permit it, he would not slaughter it in order not to lose the hide, and be prevented from the rejoicing of the Festival.
1.5.9
לא את הקטן – nor whatever it may be that is not for the needs of eating.
1.5.10
וב"ה מתירין – who say that since it was permitted to remove something for the needs of eating, it is also permitted for something that is not for the needs of eating, and there would be a need for a Mitzvah such as these that are considered in our Mishnah, or for the need of something enjoyable such as from the opening of his house and similar things, to exclude the removal of stones and similar things, for on those, the School of Hillel admits that it is prohibited.
1.6.1
איין מוליכין חלה – on the Festival Day. Even though it is permitted to separate it, they did not permit him to bring it, but the repair of the dough they permitted to him, and nothing more.
1.6.2
מתנות – the shoulder, the cheeks and the stomach (see Deuteronomy 18:3).
1.6.3
גזרה שוה – not specifically, for all of it is, was decreed by the Rabbis because of a decree that we don’t raise up the priest’s due and the tithes on the Festival. But it is similar to an analogy.
1.6.4
מתנה לכהן – from the twenty-four priestly gifts.
1.6.5
כשם שאין מוליכין את התרומה וכו' – this Mishnah is superseded in the Gemara (Tractate Betzah 12b) for the Schools of Shammai and Hillel did not dispute that they bring up the hallah offering and priestly gifts. For they did not dispute other than in bringing up the Priest’s due/the Sacred gift for the Priest/Terumah, as the School of Shammai state that we don’t bring it up but the School of Hillel states that we do bring it up. The School of Hillel said to the School of Shammai that the Hallah/dough offering and priestly gifts are for the Kohen, and the Priest’s Due is a gift for the Kohen, and just as they bring up the [other gifts] they also bring up the Terumah. Bet Shammai responded to them that this is not the case, for if you said concerning the Hallah and priestly gifts that they are deserving of separating their priestly gifts, the Sages gave the strength and the permission for their being set apart for a sacred purpose, for since their obligation comes on the Festival day, since we knead and slaughter on the Festival day, and since they were permitted on the Festival day, we permit to bring them up even those that were made from the eve of the Festival day, shall we say that the Priest’s due which is not worthy in being brought up that it is impossible that the obligation for Terumah should come to the pile on the Festival Day, since there is no obligation for Terumah other than from the time of smoothing out the pile and we don’t smooth out the pile on the Festive Day, therefore, we don’t bring up the Terumah on the Festival Day.
1.7.1
במדוך של עץ – but not in one (i.e., a pestle) made of stone. But however, with a wooden pestle, they are crushed in their manner and there is no need for a change, since they lose their taste if they are crushed from the day before.
1.7.2
והמלח בפך – [a cruse] of earthenware he crushes it.
1.7.3
או בעץ פרור – it is the spoon that one stirs the pot with, for the salt requires a change, for he had to crush it from the day before so that it doesn’t lose its taste. And the Halakha is that one who comes to crush salt on the Festival Day, turns the mortar on its side and crushes in a changed manner. But the spices are crushed in the regular manner and they do not require a change.
1.8.1
בורר אוכל אוכל – he collects food one piece at a time from the refuse.
1.8.2
בורר כדרכו בחיקו – and as long as it won’t be a painstaking preparation separating the large amount of refuse. But if it the painstaking preparation involved in separating the refuse is greater than the trouble involved to separate the food, such as the case where the refuse is exceptionally thin, even though the food is greater in its measure than the refuse, the School of Hillel agrees that one separates the food and sets aside the refuse, to exclude where the trouble involved is preferable.
1.8.3
אף מדיח ושולה – that he brings a utensil filled with pulse and puts water upon it and the refuse floats on top of the water and he removes it with his hand. The word שולה /”draw it out” is like (Exodus 3: 5 ) “Remove your sandals [from your feet, for the place on which you stand is holy ground].” But the Halakha is not according to Rabban Gamaliel.
1.9.1
אין משלחין ביום טוב – gift of a person to his friend.
1.9.2
אלא מנות – something prepared that is not made to be left over until the morrow, such as pieces of meat and/or fish.
1.9.3
וב"ה אומרים כו' – The School of Hillel did not permit other than to send via one or two people. But three or more people who carry the present is forbidden, as it the matter is too large and appears like one is bringing [things] to sell in the marketplace.
1.9.4
אבל לא תבואה – which is not appropriate for eating, for it requires grinding and we do not grind on the Festival Day.
1.9.5
ור' שמעון מתיר בתבואה – for one is able to crush it in a small mortar and cook it through the use of a pot. But the Halakha is not according to Rabbi Shimon.
1.10.1
משלחין כלים תפורין – that are appropriate for clothing, and which are not sewn are appropriate for covering.
1.10.2
כלאים – when they are hard and they don’t make warm, it is permissible to lie on them.
1.10.3
סנדל מסומר – of wood covered with nails. For the Sages decreed concerning it that one should not wear it on the Sabbath and the Festival Day, because of an event that occurred where those killed by the [Roman] Kingdom were killed by it, as it is explained in Tractate Shabbat 60a – in the chapter “How a woman goes out” (chapter 6).
1.10.4
ולא מנעל שאינו תפור – and one that was attached by pegs made of wood and similar kinds of things.
1.10.5
אף לא מנעל לבן – in the place of Rabbi Yehuda, they would not wear white shoes until they blacken it.
1.10.6
שצריך אומן – to blacken it.
1.10.7
כל שנאותין – this is how it should be understood: All that is permitted to be used on weekdays like it is and does not require other work [done to it], even though they are not permitted to be used on Festival Days, such as Tefillin, which on weekdays one wears as they are and on Festival Days, one does not wear them, we send them on the Festival Day (see Talmud Betzah 15a).
2.1.1
יום טוב שחל להיות ערב שבת לא יבשל בתחילה – that is to say that the beginning of his cooking and its essence should not be for the Sabbath, but rather for the sake of Yom Tov/the Festival Day should be the beginning of his cooking and what remains should be for the Sabbath.
2.1.2
ועושה תבשיל מערב יום טוב – for the sake of the “joining of cooked foods”/Eruv Tavshilin (preparing meals for the Sabbath on a Holy Day occurring on a Friday: a person prepares a dish on Thursday and lets it lie over until the end of the Sabbath which he does on the Holy Day – Friday – is merely a continuation of the preparation begun on Thursday). There are those who say that the reason that this dish from the eve of the Festival day/Yom Tov, is because of the honor of the Sabbath, for since from the eve of the Festival day he remembers the Sabbath, he will choose a nice portion for the Sabath, and not forget the Sabbath because of the preoccupation with the Festival Day. And there are those wohose say that is because of the honor of the Festival day, in order that they should see that they don’t bake from the Festival day for the Sabbath other than if he had begun while it was still daylight, for on the Festival day, he does nothing other than complete it, a fortiori (i.e., all the more so), from the Festival day to a weekday entirely, we do not back nor cook. And we make the blessing on Eruv Tavshilin/”joining of cooked foods” in the manner that we make the blessing on the Eruv in reference to the “joining of courtyards”/Eruv Hatzerot. But it is necessary to make assignment through another for all who wish afterwards to rely upon his Eruv/”joining,” and even without his knowledge, for one acts in a person’s interest in his absence.
2.1.3
אכלו או שאבד – that same dish that he cooked, from the eve of the Sabbath.
2.1.4
סומך עליו – to cook his dish on the Festival day for the needs of the Sabbath, But, from the outset, his “joining of dishes”/Eruv Tavshilin is not less than an olive’s bulk, whether for one [person] or for one hundred [people]. But if he began with his dough and his Eruv became lost, he completes it with what he has begun with.
2.2.1
מטבילין את הכל – for a person is obligated to ritually purify himself on the Festival. And everything that requires ritual immersion, whether a person or utensils, we ritually immerse prior to the Sabbath.
2.2.2
כלים מלפני השבת – for since they are worthy after ritual immersion for things that they were not worthy for prior to the immersion, if one immerses them on Shabbat or on Yom Tov/the Festival day, it would be like repairing a matter an that is forbidden. And Shabbat was used here to inform you of the power of the School of Hillel, that even on the Sabbath, they permitted the ritual immersion of a person, because it appears like holding him dear and become cols cold and bathes for pleasure and not for the sake of ritual immersion.
2.3.1
ושוין שמשקין את המים בכלי אבן – whomever has fine water for drinking that became ritually impure, one fills from them a stone utensil that is not susceptible to receive ritual impurity and place them in a Mikveh of salty or turbid waters until the waters come into close contact with each other, resulting that these which were sown and connected to the waters of the Mikveh/ritual bath were cancelled out on account of this and made ritually pure, but the purification in the Mikveh is not for any foodstuffs and liquids but only for water alone, and not for the law of ritual immersion, but for the law of sowing.
2.3.2
אבל לא מטבילין – we don’t put them (i.e., the waters) in a ritually impure wooden utensil that requires ritual immersion for the vessel, to cause contact [by dipping a vessel, filled with unclean liquid, so as to make its surface level with the surface of the water into which it is dipped, which is a ceremony of levital purification], in order to raise the ritual immersion to the utensil along with the contact with the water.
2.3.3
ומטבילין מגב לגב – a person who immersed utensils with the intention that he would tread olives upon them in the building containing the tank [and all the implements] for the pressing of common (i.e., non-holy) olives, and he reconsidered to press in them grapes in the vat for wine pressing of Terumah, he mus immerse them a second time for the purpose of Terumah. And similarly, if he had immersed utensils for the sake of Terumah and reconsidered to make them holy, he requires a second ritual immersion for the sake of making it holy. And that ritual immersion can be done on the Festival day/Yom Tov, for there is no repair of the utensil for this ritual immersion is not for elevating them from ritual defilement, but rather for an additional purity.
2.3.4
ומחבורה לחבורה – if he immersed utensils in order to eat his Passover offering with one association/group and he reconsidered to be reckoned with another association and he came to ritually immerse his utensils a second time, this ritual immersion is permitted to be done on Yom Tov/the Festival day.
2.4.1
מביאין שלמים – on Yom Tov/the Festival day, holiday peace-offerings, because there’re is through them the need for consumption by a person.
2.4.2
ואין סומכין עליהם – for laying of hands upon them is prohibited because of the rabbinic decree to enhance the character of the day as a day of rest, for he would lay his hands with all of his strength and he would be making use of animals, for he lays his hands on them on the Eve of the Festival day, for the School of Shammai does not hold by the rule that immediately after the lay of hands comes the slaughtering [of the animal] (see Mishnah Menahot, Chapter 9, Mishnah 8 at the conclusion).
2.4.3
אבל לא עולות – outside of the daily whole-offerings and Musaf/additional offerings which are a community sacrifice at a fixed time. But one should not bring an individual whole burnt-offering which cannot be consumed by a commoner (i.e., non-Kohen). But even the burnt-offerings for appearing [during the Festival in the Temple]are offered on the other days of the Festival, but not on the Festival day/Yom Tov, for the All-Merciful stated (Numbers 29:35): “[On the eight day] you shall hold a solemn gathering,” for you, but not for Most-High.
2.4.4
וב"ה אומרים – one brings festival peace offerings and whole burnt offerings for appearance [in the Temple], as it is written (Deuteronomy 16:8): “[After eating unleavened bread for six days,] you shall hold a solemn gathering for the LORD] your God on the seventh day…,” everything is for God. But vows and free-will donations, according to everyone are not offered on the Festival, neither whole burnt-offerings or peace-offerings.
2.5.1
לא יחם אדם חמין לרגליו – The Torah permitted the preparation of food [on Yom Tov, for that day], but not to start a fire for bathing.
2.5.2
וב"ה מתירין – for such it [i.e., the Torah] permitted kindling a fire for the needs of eating, it permitted it also for things which are not for the needs of eating, when there is a need for some sort of benefit. And the Halakhic decision is that hot water that was warmed on the Festival day, a person can wash his face, hands and feet in it but not his entire body, for they decreed that the Festival day/Yom Tov is like Shabbat. But hot water that was warmed from the eve of the Festival, one can wash all of one’s body in it on Yom Tov.
2.6.1
אין טומנין את החמין מיו"ט לשבת – for the School of Shammai holds that one does not bake other than if one made an Eruv with bread, and we don’t cook other than if he made an Eruv on the cooked dish, and we don’t put warm dishes in the chafing stove other than if he had warm dishes placed there from the eve of the Festival day. But the School of Hillel holds that we bake and cook and keep dishes warm for the Sabbath on the Eruv of the cooked dish alone. However, in the Gemara (Talmud Betzah 22a), it is proven that the School of Hillel also requires bread and meat and that is the Halakha.
2.6.2
ואין זוקפין מנורה – [ put together a candlestick] when its pieces can be taken apart, and we don’t restore them for that is similar to [the prohibition of] “building,” for there is building for utensils. But the School of Hillel holds that there is no building with utensils.
2.6.3
גריצין – thick loaves
2.6.4
אלא רקיקין – thin loaves, for the School of Shammai holds that one does make a great deal of bread on the Festival Day because of the effort involved. But the School of Hillel holds that we bake a great deal of bread on the Festival day, for at the time that the bread is plentiful, it bakes well.
2.6.5
וחרי – a large piece of dough that is baked upon coals, because it requires a large flame where the coals are continuously dimming/quenching, and there is great effort. But the Halakha is not according to Rabban Gamaliel where he is stringent like the words of the School of Shammai.
2.7.1
מכבדין את המטות – when the eat there (they sweep between the couches). For they normally recline to eat on top of beds and because it is such a small place, they are not suspect lest it make indentations, as we would fear regarding a large house and it is impossible that there wouldn’t be an indentation/hole.
2.7.2
מוגמר – frankincense on top of the coals to smell it, but to perfume the utensils, it is the words of everyone that it is prohibited.
2.7.3
מקולס – its legs, and its innards are hanging outside of it [on its side] when they are roasting it, and they do this in memory of the Passover sacrifice, as it is written concerning it (Exodus 12:9): “[Do not eat any of it raw, or cooked in any way with water, but roasted-] head, legs and entrails – over the fire.” [The word] מקולס/an animal roasted in its entrails and legs on the head – is like this hero whose weaponry was with him (a reference to Goliath in I Samuel 17:5 who had a “bronze helmet/כובע נחשת ) and the Aramaic translation of “bronze helmet” is a bronze helmet (see also Rashi to Zebahim 88b). But Maimonides explained the word מקולס as meaning honorable, in the manner of praise.
2.7.4
וחכמים אוסרין – [The Sages forbid] all three. Sweeping because it makes indentations, and the spices put upon the coals/perfume because it is not necessary for every person, for it is not other than for those spoiled and those who indulge themselves in pleasures and to one who has a bad odor. The spices placed upon the coals – because it appears like one who is eating Holy objects outside [the Temple]. And the Halakha is according to the Sages.
2.8.1
פרתו יוצאה ברצועה שבין קרניה – for beauty/adornment. And the Sages stated that it is a burden and is not a decoration for it. And it was not the cow of Rabbi Eleazar ben Azariah but that of his neighbor, and since they did not protest, it was called as associated with him.
2.8.2
ומקרדין ביו"ט – like a small bronze saw whose teeth are thin and which rubs and scratches the animal, and even though it makes a wound.
2.8.3
ברחים שלהן – small which are made for this.
2.8.4
מקרצפין – with a wooden saw whose teeth are thick. But they don’t make a wound.
2.8.5
אף לא מקרצפין – for we decree that currying with a strigil leads to scratching (which causes a wound). But the Halakah is not according to Rabbi Eleazar ben Azariah in these three matters, but rather, we scrape/curry the animal only, because in this we confirm the approach of Rabbi Shimon who said that a thing in which we don’t have an intention is permitted, and we hold according to him. But the Sages dispute this as they hold like Rabbi Yehuda who stated that a thing which was not intended is prohibited, but this is not the Halakha.
2.9.1
משום שלשה כלים – for if he separated one of them they are not shards of utensils but rather all of them are considered a utensil of its own and is impure, even while they are still attached in the millstone and appear as one utensil.
2.9.2
משום כלי קבול – the bottom one that receives dust from the pounding of the peppers through the holes of the basket used as a sieve is ritually impure because it is a receptacle, for it is a wooden utensil that has a receptacle.
2.9.3
ומשם כלי מתכות – the upper one where we pound and grind in it the peppers, is ritually impure because it is a metal utensil, and because a wooden utensil cannot be made impure, for its flat surfaces are ritually pure, but because its lower covering is made of metal.
2.9.4
ומשום כלי כברה – its middle which surround the basket used as a sieve. Because of the wood utensil it is not defiled and its receptacle is not a receptacle, but the Sages decreed defilement upon the basket used as a sieve because it is a woven utensil, and even if the metal basket used as a sieve does not defile because it is the utensil of the basket used as a sieve.
2.10.1
עגלה – made for a child to play with, and it is special for him to sit upon it.
2.10.2
טמאה מדרס – if the small child had a flux, the wagon becomes a primary source of ritual impurity.
2.10.3
ונטלת בשבת – because it has the status of a utensil upon it.
2.10.4
ואינה נגררת – [but may not be dragged] on the Sabbath.
2.10.5
אלא ע"ג כלים – on top of clothing, because it makes a ditch in the ground and someone who furrows is liable because of [the prohibition of] plowing.
2.10.6
רבי יהודה אומר כו' – there are two Tannaim and according to Rabbi Yehuda, for the first Tanna is also Rabbi Yehuda who said that something that is not intended is prohibited, and this other Tanna comes and states that Rabbi Yehuda did not prohibit a child’s wagon because it does not make a ditch while walking through the digging, but presses upon the earth and threshes underneath it and makes its dirt lower but does not move the dirt from its place. But already, the law has been decided according to Rabbi Shimon who stated that a person may drag a bed, chair and a bench, so long as he doesn’t intend to make a ditch.
3.1.1
אין צדין דגים – even though slaughtering and baking and cooking are from the primary forms of [prohibited] work, they are permitted for the needs of the Festival day/Yom Tov, hunting is similar to reaping and reaping is not permitted on the Festival day. Vivarium of fish are pools of water where fish are raised there. Vivarium of wild beasts, enclosures (especially, an enclosed space outside for a settlement) surrounded by a fence all about and they bring there wild animals who give birth and who are raised there.
3.1.2
ואין נותנין – [they do not place] before the fish food, for it is possible for them [to survive] without food, and their feeding is not upon you.
3.1.3
אבל צדין חיה ועוף – who are ready from yesterday.
3.1.4
מן הביברין – the small vivarium, which do not lack some phase of the process of hunting. And Rabban Shimon ben Gamaliel does not to argue against the first Tanna [of our Mishnah], but rather to explain [his reasoning].
3.1.5
כל המחוסר צידה – that one needs to request a company of intriguers to catch him, and all the runners after it and reach it at once when the wild beast is not lacking some phase of the hunting process, and if not, it is lacking some phase of the hunting process.
3.2.1
ומעשה בנכרי – The Mishnah is deficient and should be read as follows: If it was doubtfully ready, it is prohibited, but Rabban Gamaliel permits it, and there was a story about one heathen, etc. But the Halakha is not according to Rabban Gamaliel, but rather, fruit and fish that were brought on Yom Tov/The Festival day, which was a doubt if they had been collected today or yesterday, [or] there was a doubt if they had been hunted today or yesterday, they are forbidden. And whatever is forbidden to eat is forbidden to carry. But if their form proves about them such as withered fruit that it is impossible that they were gathered today, and similarly, fish that were brought from a distant place that it is impossible that they had been hunted today, are permitted. And something that is prepared/ready that comes from outside the [Sabbath] limits (i.e., the marked off area around a town or place within which it is permitted to move on the Sabbath two-thousand cubits in every direction) for an Israelite, it is forbidden for that Israelite to be brought for him and for his household, but it is permitted for another Israelite. But fruit that had been plucked and fish that had been hunted on the first day of the Festival, are permitted for the evening of the Second Day of the Festival in order that they are made, except for the two days of the holiday of Rosh Hashanah in which they are prohibited until the conclusion of the Second Day of the Holiday in order that they are made. And the explanation of [the term] in order that they are made, in order that the fruit can be plucked/detached from the place where they are detached and are brought from the place that they are brought from. But a cities whose doors are locked at night must wait until they are made.
3.2.2
אלא שאין רצונו לקבל ממנו – that I hate him.
3.3.1
בהמה מסוכנת – which he is afraid lest it might die. And he has not need for it for he has already eaten his meal.
3.3.2
לא ישחוט – unless he knows that there is a delay during to day to eat an olive’s bulk roasted from it.
3.3.3
מבית טביחתה – which is ready at hand and stripped from its hide and standing. But the Halakha is not according to Rabbi Akiba.
3.3.4
לא יביאנו במוט ובמטה – by two people, because the matter is noisy and disregards the honor of the Festival day.
3.4.1
בכור שנפל לבור – a firstling with a blemish, which had not been shown to a Sage from the eve of the Festival day while it is still daylight to [potentially] permit it, and it fell into a pit on the Festival day, and he is afraid that it might die there.

Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020. Via Sefaria (sefaria.org), Sefaria-Export. Version source: http://sefaria.org Licence: CC-BY. Source.