Shabbos 22:3 - 22:4

שובר אדם את החבית – because it is damaged.

ובלבד שלא יתכוין לעשותה כלי – to make for it a nice spout.

אין נוקבים מגופה – that is attached to the mouth of the barrel, for if he were to pierce it, he would he is repairing the opening.

ר' יוסי מתיר – for it is not the manner for the opening of the barrel with this, and the Halakha is according to Rabbi Yosi.

ולא יקבנה מצדה – that is to say, that which Rabbi Yosi permits to pierce the bung/stopper, is nor permitted other than above at the top of the stopper, for it is not the manner to make an opening there, but rather, he takes the entire bung/stopper, but from its side, as sometimes when he makes a perforation in the side of the bung, because he does not want to open it above so that stones or dirt will not fall into the wine.

ממרח – and there is here because of erasing/blotting out.

בערב – the name of a place.

חוששני לו מחטאת – if the wax is smoothed over to cleave to the walls of the utensil around the perforation/hole.

לתוך הבור – where there is no water in it.

שיהא שמור – that it will not smell badly on account of the heat, and this comes to teach us that we don’t worry perhaps that he will make indentations in the bottom of the well in order that it will it will be even to place there the pot.

ואת המים היפים – that is fit for drinking.

ברעים – within the collection of bad waters which are not fit for drinking, and this is a simple matter, for on account the of the end of the Mishnah, he (i.e., the teacher of the Mishnah) took it, as it is taught in the Mishnah: “and cold water into hot water in order that it should become warm” for you might have thought that we would have made a decree lest we come to hide it in hot ashes; hence it comes to tell you that this is not the case.

מי שנשרו [כליו] – that fell in the water on the Sabbath.

מהלך עמהן ואינו חושש – lest they should suspect hm that he laundered them.

הגיע לחצר החיצונה – that is near the entrance of the sit which is a guarded place.

שוטחן בחמה – to dry them.

אבל לא כנגד העם – for they would suspect him that he laundered them, but this Mishnah is superseded/made inoperative, since the Halakha in our hands is that anything that the Sages forbade because of avoiding the semblance of wrong-doing (i.e., for appearance sake – see Talmud Betzah 9a), even in the strictest privacy, it is forbidden; therefore, it is forbidden to spread them out even not in the view of other people.