Он (Р. Гамлиэль) также указал три смягчения: разрешено (в Йом-Тов) проходить между грядками [на которых они привыкли есть), и мугмар (ладан) может быть помещен [на угли для вдыхания. ] на Йом Тов. [Но все считают, что запрещено «пахнуть» сосудами], и разрешено есть козу в «шлеме» (mekulass) ночью в Песах. [Его ноги и внутренности висели на боку, когда они жарили его. Они сделали бы это как воспоминание о предложении Песаха, относительно которого написано (Исход 12: 9): «его голова с его ногами с его внутренностями». («мекулы» :) как воин, чье оружие на его стороне. Таргум «медного шлема» - это «кулса деначша». И мудрецы запрещают [все три: подметание из-за проделывания отверстий; мугмар, потому что он нужен не всем, а только очень деликатным людям с запахом тела; коза в шлеме, потому что она создает впечатление, что освященная пища съедается снаружи (святилище). Галаха в соответствии с мудрецами.]
Bartenura on Mishnah Eduyot
מכבדין בין המטות – where they eat there and it is customary for them to recline on the couches and eat.
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Introduction
In mishnah ten we learned of three cases where Rabban Gamaliel was strict like Beth Shammai. In mishnah eleven we will learn three cases where he adopted a more lenient position than the other Sages.
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Bartenura on Mishnah Eduyot
מוגמר – frankincense on the coals in order to smell it, but to polish the utensils, everyone says that it is prohibited.
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Also he declared three decisions of a lenient character: One may sweep up [on a festival] between the couches, In the time of the Mishnah, during formal meals people would recline on couches on the ground and eat off personal tables which were more like trays. According to Rabban Gamaliel one can sweep up between the couches after the meal on a festival. The Sages forbid this for fear that one might fill in a hole that is in the floor, which could be considered a form of building, which is forbidden on the Sabbath.
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Bartenura on Mishnah Eduyot
מקולס – its legs and its bowels hanging [at its side] outside it when they roast it, and they do it in memory of the Passover offering, as it is written concerning it (Exodus 12:9): “but roasted – head, legs, and entrails -over the fire.” The animal roasted in its entirety with the entrails and legs on the head like this hero with its armaments of war with it. It is an Aramaic translation of “and a copper helmet” is helmet of copper (see Tractate Pesahim 74a where Rabbi Tarfon called it a kid with its helmet on).
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And put spices [on the coals] on a festival; Cooking food is allowed on a festival (but not on the Sabbath). Rabban Gamaliel allowed people to put spices on coals, which would make a pleasant scent. Even though this is not cooking food, it is permitted since it is still a bodily pleasure. The Sages forbid doing so since not all people are equally accustomed to put spices on coals after a meal.
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Bartenura on Mishnah Eduyot
וחכמים אוסרים – in all three [they forbid it]; serving food because of they will make holes/indentations, and the frankincense on the coals because it is not a need for every person but only for those who are most indulged or for the person who smells bad and the animal with its legs and bowels hanging [at its side] because it appears like eating Holy Things outside [the Temple] and the Halakha is according to the Sages.
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English Explanation of Mishnah Eduyot
And roast a kid whole on the night of Passover. But the sages forbid them. When there was a Temple in Jerusalem, people would roast kids (lambs, not the human kind) as Passover sacrifices on the day before Passover and eat them at night. When the Temple was destroyed in 70 C.E. sacrifices could no longer be offered. Nevertheless, Rabban Gamaliel permitted people to make roasted kids at their own seders. The other Sages forbid this, lest someone think that they were eating sacrificial meat outside of Jerusalem.
