עירובין י׳:י״ד - י׳:ט״ו

כורך עליה גמי – even though the reed heals the wound for since now, however, it is the need of the Temple service that is not the custom that his wound should be seen with the Temple service and he covers it with reed/bulrushes.

אבל לא במדינה – for healing on the Sabbath is something forbidden by the Rabbis as being out of harmony of the Sabbath day and is prohibited.

ואם להוציא דם – that he fastens it with red/bulrushes in order to remove its blood.

כאן וכאן אסור – for it is wounding a person and is one of the chief labors forbidden on the Sabbath and would not be permitted in the Temple.

בוזקים מלח – crush and scatter salt on the ramp that they (i.e., the Kohanim) ascend on it to the altar because it is smooth and sometimes, they fall from it and their feet slip on it. בוזקים is the language of crushing.

אבל לא במדינה – because it is repairing.

ממלאים מים מבור הגולה ומבור הגדול – this is their names and both of them are in the chamber of the Temple courtyard.

בגלגל – that is made to lift up the bucket by it through cables and from these two wells alone, they (i.e., the Rabbis) permitted to fill water with the wheel on Shabbat, but the other wells were forbidden as a decree lest he fill up his garden and his ruins because he fills it without a trouble, and he would end up watering with his garden and ruins on Shabbat, and in a place where there one doesn’t make a decree lest he provide water to his garden and his ruins, it is permitted to fill them on the wheel. But we don’t suspect because a public announcement is made as they only prohibited the sound of the song alone. And that is so that they permitted knocking at the door or striking the gate on Shabbat and there is nothing in this.

ומבור הקר – on account of the fact that it was a well of living waters, they called it the Welling/Outpouring Well, from the language of “source”/מקור. And this well was needed for the people from the Diaspora on the Jewish holy day and the prophets that were among them, Zechariah and Malachi permitted them to fill from it with a wheel on the Jewish holy day and it remained when they permitted that they could fill from it with a wheel on the Jewish holy day even in the countryside (i.e., outside of Jerusalem in the land of Israel), which was not the case with the other wells that flow.

בהמיינו – with his belt and even though it ritually defiles his belt which is holy, this is preferable so that the defilement is not detained in the Temple courtyard to go to search after a pair of wooden tongs and that his hands didn’t come in contact with it so that the Kohen himself would not be defiled. Therefore, with his girdle he grabs it that he didn’t touch it and the unclean reptile does not defile through carrying and the belt which is ritually defiled by the unclean reptile does not defile the Kohen when he holds it for the belt is first level of Levitical defilement, but a person and utensils do not receive defilement other than from the original or direct causes of Levitical defilement.

שלא לרבות את הטומאה – to ritually defile a pure belt and it is appropriate for him to detain it there and to go after a pair of tongs rather than increase the defilement. And the Halakha is according to Rabbi Yehuda.

מהיכן מוציאין אותו – on the Sabbath.

מן ההיכל ומן האולם – but if it is found in the Temple courtyard, cover it with a large pot and leave it there until it gets dark.

כל מקום שחייבין על זדונו כרת – if he would enter it in a state of ritual defilement into the Temple courtyard, they remove him from there and all the other places they cover it with a large pot, a copper pot.

ושאר כל המקומות כופין עליו פסכתר – The Aramaic translation of his pots is his pots to cover it until it gets dark, and the Halakha is according to Rabbi Akiva.

ר"ש אומר מקום שהתירו – Rabbi Shimon disputes the first Tanna/teacher of above (i.e., Mishnah 13) who said that we tie a string in the Temple and he holds that we do not tie a chord of harp that broke other than fastening with a loop (i.e., not making a knot) which is forbidden because only because of being an activity that the Rabbis forbade as not being in harmony with the observances of the day/Sh’vut. But it is impossible that it would come through it to an obligation from the Torah, but we don’t tie with a knot, for it is possible that it would come through it to an obligation from the Torah, and Rabbi Shimon says to the first Tanna/teacher: do not be amazed at me that I am stringent here and regarding Sabbath limits, I am more lenient. For I saw, that even if he went fifteen cubits outside the Sabbath limit, he can enter. For concerning Sabbath limits, they (i.e., the Sages) gave to you what is yours because they knew that those fifteen cubits are not outside of the Sabbath limits for those who measure the Sabbath limits establish fixed markers at the end of the limit, it is established regarding them that they don’t fix the limit at the end of two-thousand exactly, but rather enter into the limit because of those who err who don’t recognize the sign/symbol and sometimes they go out further than it a little bit and then return. For that reason, I am lenient with the Sabbath limits. But to tie a cord in the Temple which they did not permit in the Temple, other than a prohibition of Sh’vut/forbidding something as not being in harmony with the observance of the day of Shabbat which is not a Torah obligation I am strict and say that specifically fastening with a loop (i.e., not making a knot) which has the prohibition of not being in harmony with the observance of the day of Shabbat, but not to make an actual [permanent] knot, for sometimes there is an obligation from the Torah. But the Halakha is not according to Rabbi Shimon.