Moed Katan 3:3 - 3:4

קדושי אשה – He writes on paper or on earthenware, “You are betrothed to me,” and he betroths with it the woman even if it is not worth a Perutah/penny. And therefore, it is permitted to write [this formula on the Festival because he fears lest someone else precede him [in doing so] and it is for him a business which cannot be postponed without irretrievable loss.

גיטין – who wants to leave on a caravan, and if he doesn’t write it (i.e., the Jewish bill of divorce) now, this (woman) will remain tied to an absent husband.

ושוברים – for if the borrower would say: “I will not pay back your liability if I do not have a receipt from you,” we listen to him, and he (i.e., the borrower) goes on his way, and it is found that this one (i.e., the lender) loses his money.

דייתיקי - the gift of someone on his deathbed. And the explanation of the term דייתיקי /disposition of property, especially by will and testimony – this shall be fulfilled and will be, for the words of someone on his deathbed is as they are written and as delivered.

מתנה – the gift of a healthy individual, and if it was not written to them, the recipient would lose it, for perhaps the giver would retract [his decision].

ופרוזבולין – that the seventh year would not cause a remission of debt and he would lose his monies. The word פרוזבול/Prozbul (the declaration made in court, before the execution of a loan to the effect that the law of limitation by the entrance of the Sabbatical year shall not apply to the loan to be transacted) (see Gittin 36b-37a) before the rich and before the poor, that is, the enactment to thee rich that they should not transgress on what is written in the Torah (Deuteronomy 15:B): “Beware lest you harbor the base thought…,” and the enactment for the poor that they should be enabled to receive loans,. The senators of the Rich and the Poor/broken Ones. And Hillel established the Prozbul , a document in which they write: “I hand over to you so-and-so and so-and-so the judges, that every document that I have on so-and-so, I will collect whenever I want. And further, the seventh year does not cancel his loan.” It is as if the Jewish court collected his liability, and further, we don’t read concerning him (Deuteronomy 15:2): “he shall not dun his fellow or kinsman, [for the remission proclaimed is of the LORD].”

אגרות שום – for the Jewish court estimated the possessions of the borrower and gave it to the lender.

אגרות מזון – the Jewish court sold the property for the provision of food for [his] wife and the daughters, and they write the actions of the Jewish court on this. Alternatively, he who accepted upon himself to feed the daughter of his wife.

מיאונים – of a minor whose mother and her brothers married her off, she can refuse her husband and say: “ I don’t want so-and-so as my husband,” and she leaves it (i.e., the marriage/relationship) without a Jewish bill of divorce. And the document that they write for testimony in this matter is called the document of refusal.

שטרי ברורין – that they chose for them the judges. This one (i.e., litigant) chooses one judge and the other one chooses another [judge] (see Mishnah Sanhedrin, Chapter 3, Mishnah 1) , and they write a document that neither of the litigants will retract.

וגזירות ב"ד – the legal decision that the judges made.

אגרות של רשות – the commands of the ruler, such as (Tractate Avot, Chapter 1, Mishnah 10): “Don’t get friendly with the government.” “Be careful/wary with the government” ( Tractate Avot, Chapter 2, Mishnah 3). And there are those who explain it as letters of secular character (i.e., social correspondence) that they write between a person and his fellow.

אין כותבין שטרי חוב במועד – since one can write it after the Festival.

ואם אינו מאמינו – and he doesn’t want to lend him without a document but if the borrower needs money, we write it [during the Intermediate Days of the Festival].

או שאין לו – for the scribes [lacks] for what to eat, he should write it and take his compensataion, for the fee for work for one who has no food to eat is permitted.

ואפילו בספר העזרה – The Torah scroll that the High Priest reads from on Yom Kippur, and even though it is necessary for the community.

לעצמו – to fulfill the commandment, but not to see or rent out.

ועווה על ירכו תכלת – that he places the cord on his thigh and rubs with his hand and it is spun by itself, but not by his hand between his fingers, nor by a spindle in the manner that he might do on a weekday. And the Halakha is that one a person spins tekhelet/the thread of blue for his clothing whether with a spindle or a stone.