פירות חוצה לארץ שנכנסו לארץ חייבין בחלה – as it is written (Numbers 15:18): “…the land to which I am taking you.” "שמה" /there – you are liable whether with the produce of the land or the produce of outside the Land [for Hallah].

מכאן לשם – from the land of Israel to outside the Land of Israel.

ר"א מחייב – As it is written (Numbers 15:19): “And you eat of the bread of the land…,” whether you eat it in the Land [of Israel] whether you eat it outside the Land [of Israel], for since it is the bread of the Land [of Israel], it is liable for Hallah [to be separated].

ור"ע פוטר – that [the word] "שמה" /”there” implies a limitation. “There” you are obligated, but you are not obligated outside the Land., even though you eat from the bread of the Land. And the Halakha is according to Rabbi Akiva.

עפר חו"ל הבא מספינה לארץ – we are speaking about a perforated ship, and clods of earth close up the perforation so that water cannot enter in it.

חייבת במעשרות – if he sowed and grew seeds in the dust/mud that is in the ship, and even though that is dust/mud from outside of the Land of Israel, for since it is perforated, the seed absorbs from the moistness of the dust/mud of the Land of Israel.

אימתי בזמן שהספינה גוששת – it comes in contact with clumps of dust/mud, that is to say, that it is cleaves to the earth.

עיסה שנילושה במי פירות חייבת בחלה – In the Jerusalem Talmud it proves a bit that the Halakha is not like the anonymous Mishnah. Dough that was kneaded in fruit juice is exempt from Hallah. Therefore, we should not knead dough that has in it the measurement for Hallah in the juice of eggs or in fruit juice alone without a combination of water, since the Halakah is not made clear if it is liable for Hallah or exempt.

ונאכלת בידים מסואבות – for food does not become susceptible to becoming ritually impure until water comes upon it, or one of the seven liquids, and [just as] it does not become susceptible to becoming ritually impure, unclean hands do not defile it.

וקוצה חלתה ערומה – she separates the Hallah and makes the blessing on its separation, while the facing of the bed is downwards fastened to the ground and all of her nakedness is covered. But the contact of her posterior (i.e., buttocks) does not come into the class of indecency regarding the [recitation of the] blessing. But a man cannot recite the blessing while naked, for it is impossible for him to cover his nakedness as the sacks and the membrum virile project.

מי שאינו יכול לעשות עיסתו בטהרה – like the case when he is ritually impure, and there isn’t [water] of forty Seah in which he can immerse [himself].

יעשנה קבין – He should make all of his dough into individual Kabs, in order that they would not become liable for Hallah and then need to separate them while ritually impure.

יעשנה בטומאה – for this is more preferable than from what [he must do] so that he can be exempt his dough from Hallah, and there would be no part to be [designated] by name. But the Halakha is not according to Rabbi Akiva.

קבים – Kab by Kab on its own

ונגעו זה בזה – their coming into contact does not combine them to be liable for Hallah.

עד שישוכו – that they would stick one to the other so much that if one comes to separate them, they would be detached from this one to [become attached] to that one.

אף הרודה ונותן לסל – He who detaches Hallot from [where they stick on] the oven after they have baked and places them in the basket.

הסל מצרפן לחלה – and even though they don’t stick together, and the Halakha is according to Rabbi Eliezer. But the fact that the Rabbis require sticking together and Rabbi Eliezer [requires] coming into contact/touching, these words are to combine two pieces of dough together, for each one is not according to the [required] measure [for Hallah]. But regarding the matter of devoting for sacred purposes from that which is near, even contact is not required, but they must be near one to the other. And at the end of the chapter (Mishnah 8) when Rabbi Eliezer that one puts less than an egg’s [bulk] in the middle in order to dedicate sacred gifts from that which is near, so we see, that we require contact for the purpose of being near, pure and impure is different because it is a matter which one is strict with its mixture, but the utensil does not combine.

אינו חלה – for it is written (Numbers 15:20): “as the first yield of our baking…”

וגזל ביד כהן – and he must return it to their owners, for if it remains in his hand, he would think that his dough is exempt.

העיסה עצמה – that which he separated its Hallah as flour, is liable for Hallah.

והקמח – that comes into the hand of the Kohen with the designation of Hallah.

אם יש בו כשיעור – five-fourths of flour which is liable for Hallah.

ואסורה לזרים – all the flour that comes in to the hand of the Kohen, and this is a mere stringency, because they saw that it comes into the land of a Kohen, that they won’t say that we saw a foreigner eating Hallot.

וקפשה זקן זר – an old man who is a foreigner snatched it and ate it.

קלקל לעצמו – that he ate it and was punished.

ותיקן לאחרים – that others eat and leave it in doubt, for they find an opening to permit, since they saw that he ate it.

חמשת רבעים – of Kab are liable for Hallah, as it is written (Numbers 15:20): “As the first yield [of your baking, you shall set aside a loaf as a gift…],” and the flour of the wilderness was the quantity of grain in a sheaf as a capitation tax, and the Omer is one-tenth of an Ephah. The Ephah is three Seah, and the Seah is six Kabim; hence we have eighteen Kabim in an Ephah, and the Kab is four Logs; which are seventy-two Logs. A tenth of seventy is seven Logim and the tenth of two Logim is an egg’s bulk and one-fifth of an egg, for the Log is [equivalent to] six eggs. When they came to Jerusalem and they added one-sixth on the measurements, it was found that six Logim were five, and the seventh Log was five eggs. For every six became five, and an egg and the fifth of an egg became an egg. It was found that the Omer that was in the wilderness was seven Logim and an egg and one-fifth of an egg. But in Jerusalem it became six logim. When they came to Sephhoris, and they added one-sixth on he measurements of Jerusalem, so that the six Logim became five, and that is equal to the five-fourths of flour. And the Logim were called fourths, because the Log was one-fourth of a Kab, for a Kab was four Logim.

הן ושאורן – the leaven that they put into it.

וסובן – which is thin

מורסנן – that is thick – all of which combines with the flour to complete the measurement, for a poor person who eats his bread combined with flour combined with bran flour and coarse flour.

ניטל מורסנן מתוכן חוזר לתוכו הרי אלו פטורין – for it is not the manner of dough to restore the coarse bran into it after he took it from there.

אחד מעשרים וארבעה – for every house owner, his dough was thin, and less than one twenty-fourth, it lacks what can be a gift, and the Torah stated that it should be given, that it should have within it in order to be given.

והעושה למשתה בנו – even though that he makes a great amount of dough, he does not separate with the dough of the owner.

נחתום העושה למכור בשוק – his dough is greater, and with one in forty- eight, there is where with to give as a gift.

וכן האשה העושה למכור – even though her dough is thin, he does not separate with the bread that is made to sell.

נטמאה – since it stands to be burned one out of forty-eight

נטלת מן הטהור על הטמא – and we do not suspect lest they come in contact with each other.

נוטל כדי חלה – the measure of Hallah that one needs to take from the pure and the impure, he takes from that pure dough whose Hallah had not been ritually dedicated.

ונותן פחות מכביצה באמצע – between ritually impure or pure, for less than an egg’s bulk does not defile, and they set aside the Hallah on that which is less than an egg’s bulk which connects between the impure anad the pure, for the Hallah does not receive ritual impurity in this.

כדי שיטול מן המוקף – that the ritually impure is attached to the ritually pure on that which is less than an egg’s bulk, and it is as if the ritually impure and the pure [are found] in one [piece of] dough.

וחכמים אוסרין – to take from the ritually pure on that which is impure, and we are suspect lest they come in contact with each other, but he should take from the ritually pure to itself, and from the ritually impure to itself. And the Halakha is according to the Sages.