Eduyos 3:12 - 4:1

פרתו יוצאת ברצועה בין קרניה – for beauty, and the Sages said that it is a burden and not an ornament for it. And it was not the cow of Rabbi Eleazar ben Azariah, bur of his neighbor. And because he did not protest about it, it is called by his name.

ומקרדין בי"ט – it is a kind of small saw of iron whose teeth are thin. And they rub and saw with it the cattle and even though he makes a wound.

ברחים שלהן – with small [millstones] it is made for that.

מקרצפים – with a wooden saw whose teeth are thick and don’t make a wound.

אף לא מקרצפים – since we decree that currying with a strigil/scratching [for the sake of] currying/scraping (which wound the skin). And the Halakha is not according to Rabbi Eleazar ben Azariah. But, rub and saw the cattle only with a small saw of iron because through it we can fulfill the approach of Rabbi Shimon who stated that a thing without intention is permitted and we hold like him. But the Sages dispute him and hold like Rabbi Yehuda who stated that a thing where he doesn’t have an intention is prohibited, but the Halakha is not like this.

ביצה שנולדה ביום טוב – we are dealing with the Holy Day [that occurs] right after Shabbat, and the reason for the School of Hillel is that they say that a person should not eat it (i.e., an egg) because every egg that is born/hatched today, it was completed the day before and it is found that Shabbat is preparing for the Holy Day. 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].” But a regular “Friday” is a secular/non-holy day. One can prepare on a non-sacred day for Shabbat, and one can prepare on a non-sacred day for the Holy Day and the Holy Day is called “Shabbat,” but on a Holy Day, one cannot prepare for the Shabbat, nor can one prepare on the Sabbath for a Holy Day, and the preparation of an egg, even though it is in the hands of Heaven, is called “preparation.”

שאור בכזית – in regards to eating, the whole world doesn’t disagrees that both {the Schools of Hillel and Shammai) agree that the minimum [prohibited amount of leaven] is an olive’s bulk, since the Biblical verse begins with leaven (Exodus 12:19): “No leaven shall be found in your houses [for seven days]…” and it (i.e., the verse) concludes (ibid.): “For whoever eats what is leavened,” to inform you that leaven is equivalent to Hametz, just as the one, so is the other. But they dispute regarding getting rid of it. The School of Shammai holds that since the All-Merciful wrote concerning both “leaven and Hametz,” we learn from it that the measure of one is not the same as the measure of the other, and we don’t derive getting rid of it from [the prohibition of] eating of it. But the School of Hillel holds that we do derive getting rid of [Hametz] from [the prohibition of] eating of it.