1) And is also a day for repentance.

1) Isaiah 58:13. 2) Talmud, Tractate Shabbat, 113a. 3) The case of travelling with non-Jews is simply being used here as an example of a situation in which one is the only person who is observing Shabbat. The same principle would obviously apply when one is spending Shabbat alone.

ישתדל שיהיו לו בגדים נאים וגם טלית של מצוה נאה לכבוד שבת דכתיב וכבדתו ודרשינן שלא יהא מלבושך של שבת כמלבושך של חול ואפילו אם הוא בדרך בין הנכרים ילבש בגדי שבת כי אין המלבושים לכבוד הרואים אלא לכבוד השבת

1) The restrictions mentioned in this law apply only to a pot of food resting directly on (or in) burning coals. As will be explained later, different rules apply when other cooking processes are used. 2) It is only forbidden for a Jew to remove the pot, if it is embedded within the coals, because, in that case, there would be no way to remove the pot without causing the coals to move (Psik Reisha). Moving the coals would cause some to be extinguished (or diminished), and others to be further ignited, both activities which are prohibited on Shabbat. If, however, the pot is resting on top of the coals, a Jew may remove it carefully, if he cannot find a non-Jew to do it for him. This is because when the pot is resting on top of the coals, moving the pot would not necessarily cause movement of the coals, and even if coals ended up being moved around, since it was both not inevitable and an unintended result, it is permitted on Shabbat (based on the principle of ''something that was unintended is permitted'' (Davar Sheaino Mitkaven, Mutar) ). 3) One may ask a non-Jew to move the pot even when it is embedded in the coals, as long as one needs the food for Shabbat. Even though in this case movement of the coals is inevitable, since one does not desire this result, it turns this act into a Rabbinical prohibition (as opposed to Biblical) which, in this case, one may ask a non-Jew to perform.