Tirmidhi

Hadith Commentary:
➊
In this hadith, the soft and tender palms of the Messenger of Allah (sallallahu alayhi wa sallam) are mentioned, whereas in other narrations, the attribute of his hand is described with the words (dakhm) and (shathn), which mean "firm" or "hard."
(Sahih al-Bukhari, Al-Libas, Hadith 5907, 5910)
These narrations are not contrary to the aforementioned narration because the hands of the Messenger of Allah (sallallahu alayhi wa sallam) were strong and powerful, but the skin was soft.
Softness and strength can both be combined; thus, in al-Tabarani, it is narrated from Mu'adh (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) seated me behind him during a journey, and I did not find anything softer than his skin.
(al-Mu'jam al-Kabir by al-Tabarani: 59/20)
➋
In any case, the palms of the Messenger of Allah (sallallahu alayhi wa sallam) were tender and fleshy, as is explicitly stated in the aforementioned ahadith.
And Allah knows best.

Hadith Commentary: The meaning is that the Prophet (sallallahu alayhi wa sallam) would sometimes worship in the early part of the night, sometimes in the middle of the night, and sometimes in the latter part of the night. Similarly, his (sallallahu alayhi wa sallam) periods of rest would also occur at different times. In the same way, his (sallallahu alayhi wa sallam) voluntary fasting (nafl sawm) was also like this. He would fast on days at the beginning, in the middle, and at the end of the month. Thus, anyone who wished to see him fasting, or worshipping at night, or sleeping, could easily observe him in any of these states. All of this was for the education of the Ummah, so that Muslims would remember their Allah, the Most Pure, in every circumstance, and would make it obligatory upon themselves to fulfill both the rights of Allah (huquq Allah) and the rights of the servants (huquq al-‘ibad).

Hadith Commentary:
(1)
Previously, Imam Bukhari rahimahullah mentioned the fasts of Sha’ban in an unrestricted manner, and in this chapter heading, he attributed both fasting and breaking the fast to the Messenger of Allah sallallahu alayhi wa sallam, so that his beautiful example in this regard may be presented. The Messenger of Allah sallallahu alayhi wa sallam was perfect in all attributes from every aspect. Sometimes he would pray in the early part of the night, sometimes in the middle, and sometimes in the last part of the night. The same was the case with his fasting: that is, if someone wished to see him praying at any part of the night, or wished to see him during the day in a state of fasting, then according to his wish, he could see him either fasting or standing in prayer. This does not mean that he would fast continuously or spend the entire night in prayer. Although he had the ability to do so, he neither fasted throughout the year nor spent the whole night in prayer, so that it would not be difficult for the Ummah to follow his example.

(2)
From these ahadith, it is understood that the Messenger of Allah sallallahu alayhi wa sallam did not spend the entire night in prayer, even though from a hadith narrated earlier from Sayyidah Aisha radi Allahu anha, it is known that when he started any action or began to pray, he would persist in it. What is meant by this is the specific acts of worship that he began as a regular practice (wazifah); he would maintain constancy in those. This does not refer to voluntary (nafl) prayers in general. (Fath al-Bari: 4/276) And Allah knows best. In any case, the Messenger of Allah sallallahu alayhi wa sallam adopted moderation in worship: he would fast and also break his fast, he would pray and also take rest, so that people could follow him in acts of worship.