Shabbos 14:1 - 14:2

שמונה – the חלד/mole ,weasel and the עכבר /mouse, rat , the אנקה/gecko, house-lizard;כח /lizard, salamander; the לטאה/lizard; the חמט/sand lizard; the תנשמת/chameleon, newt; and the צב/great lizard/tortoise (all of which are found in Leviticus 11:29-30) which are enumerated in [the Torah portion of “On the eighth day”/ויהי ביום השמיני.

הצדן חייב – for there is of their species that is hunted.

והחובל בהן חייב – for they have hide and it has a wound that does not return [to health] (as the blood is collected and tied up in one place and is not reabsorbed– see Rashi on Talmud Shabbat 107b), one is liable because of severing which is a derivative of threshing; alternatively, since they have a hide, the hide is colored with the blood that is gathered and tied up, and he is liable before of dyeing.

ושאר שקצים ורמשים - such as worms and snails and scorpions, one who wounds them is exempt, as they lack a hide.

שלא לצורך פטור – for none of their species is hunted.

חיה ועוף ברשותו. הצדן פטור - for they are hunted and standing [alive].

החובל בהן חייב – for they have hide and the one who wounds them is not liable in all of these that are taught in our Mishnah other than when in need of blood , but if one didn’t wound them other than to damage them, we hold that (see Mishnah Shabbat, Chapter 13, Mishnah 3): “All those who perform an act (on the Sabbath) by which they do ruin, are exempt [from sin-offering].”

אין עושין הילמי – a lot of salt water that they place into vegetables that pickle them to endure.

אבל עושים – a small amount of salt water in order to dip his bread or into a cooked dish.

והלא היא הילמי בין מרובה בין מעט – that is to say, if that which is a lot is prohibited, so too a little bit is also prohibited, they would say (see Talmud Shabbat 108b) that a lot of work is prohibited and a little bit of work is permitted but both these and those are prohibited because it is like preparing and repairing the food that is placed in it in order that it will endure.

ואלו הן – the permitted [things one can do]: put oil into the water at first, before he puts in salt, or puts the oil in the salt at first before putting in the water for the oil impairs it/delays it, as the salt does not mix well with the water and weakens its strength but he should not put in water and salt at the outset and afterwards the oil for from the time that he puts in the water and the salt together, it appears like he is preparing, and the Halakha is not according to Rabbi Yosi.