ביצה א׳:י׳ - ב׳:א׳

משלחין כלים תפורין – that are appropriate for clothing, and which are not sewn are appropriate for covering.

כלאים – when they are hard and they don’t make warm, it is permissible to lie on them.

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).

ולא מנעל שאינו תפור – and one that was attached by pegs made of wood and similar kinds of things.

אף לא מנעל לבן – in the place of Rabbi Yehuda, they would not wear white shoes until they blacken it.

שצריך אומן – to blacken it.

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).

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.

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.

אכלו או שאבד – that same dish that he cooked, from the eve of the Sabbath.

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.