שתי נשים אפילו הן ממין אחד פטורים – and neither the adhering nor the fusion (i.e., thing contained in one vessel are to be considered as one mass) in a basket does not combine them, since they are strict [in this area]. And even if they kneaded the two Kabs as one, since they are destined to be divided, they are exempt. And the anonymous Mishnah is according to the School of Hillel who say that [we require] two Kabs for Hallah (see Mishnah Eduyot, Chapter 1, Mishnah 2), but it is not the Halakha, for we establish that five-quarters [of dough] is the [minimum] measure for Hallah.

החטים אינן מצטרפות עם הכל – if there were two doughs: one of wheat and one of another species of the five species, and there in neither of them had the [sufficient] measure for Hallah, and they adhere to each other.

השעורים מצטרפות עם הכל – even with spelt, and even though this is part of the species of wheat, it is not specifically the species of wheat, but rather the species of barley, and even the species of wheat, and it is explained at the beginning of the first chapter (Mishnah 1 and see the Bartenura there).

שאר המינים מצטרפין זה עם זה – such as spelt, oats and rye. And the Halakha is according to Rabbi Yohanan ben Nuri.

שני קבין – of one of the five species that are liable for Hallah (see Chapter 1, Mishnah 1).

וקב אורז או תרומה – which are not liable for Hallah in the middle

אין מצטרפין – to become liable for Hallah

יטול מן האמצע – from the place that they adhere one to the other, we find that we separate [Hallah] from both of them.

וחכמים אוסרים – for one who sees that it is thought that it is permitted to give priest’s due and to tithe from the new grain [of this year] with the old grain [of last year] and from the old grain [of last year] with the new grain [of this year]. And the Halakha is according to the Sages.

מן הקב – which lacks the [appropriate] measure for Hallah (i.e., five-fourths).

ר"ע אומר חלה – and he that completed the dough afterwards according to the [appropriate] measure for Hallah, for since the measure was completed, it is [liable] for Hallah retroactively.

אינה חלה – since at the time when he separated it, the dough was exempt. And the Halakha is according to the Sages.

ר"ע פוטר – He follows his line of reasoning that it goes back and becomes Hallah retroactively.

נמצא חומרו קולו – the stringency of Rabbi Akiba who said above (Mishnah 4) that when he takes Hallah from one Kab that becomes Hallah and has become sanctified, causes him to be lenient and to exempt with two Kabim when he took his Hallah from this [Kab] on its own and that [Kab] on its own.

נוטל אדם כדי חלה – [A person] who wishes to knead a few batches of dough of impure doubtfully-tithed [dough -for Hallah], he can establish their Hallah from pure dough whose Hallah had not yet been dedicated, and that it will be this particularly batch of ritually pure dough that will be established for Hallah on all the dough that he will need from the ritually impure doubtfully-tithed [dough- for Hallah].

עד שתסרח – this particular batch of dough and that it won’t be appropriate for human consumption, for regarding doubtfully tithed produce, the Rabbis were lenient [to permit] dedication from something pure [to fulfill the liability] on that which is impure and from that which is not nearby. And they (i.e., the Rabbis) were also lenient to dedicate from that which was of poor quality [to fulfill the liability] on something that was good, and the Hallah of doubtfully-tithed [dough] is that grain which a person buys from an ignoramus who feeds it to the poor and to troops on the march, as it is taught in the Mishnah (Tractate Demai, Chapter 3, Mishnah 1): “We feed the poor Demai produce and the troops on the march Demai produce.” But the Hallah that we separate from it is Hallah of doubtfully-tithed dough.

סוריא – lands that [King] David conquered, and lack the sanctity like the sanctity of the Land of Israel.

רבי אליעזר מחייב – he holds that they made Syria like the Land of Israel with regard to Tithes and Seventh Year produce.

ורבן גמליאל פוטר – since he holds that they did not make Syria like the Land of Israel. And he is not liable for Tithes in Syria other than at the time when the land belongs to an Israelite and the heathen has no portion in it.

ר"ג אומר שתי חלות בסוריא – In the manner that they separate two Hallot loaves outside the Land [of Israel], one is burnt because it is ritually impure with the defilement of the lands of the nations (i.e., heathens), and the second is given to the Kohen in order that the law of Hallah from an Israelite should not be forgotten.

ר' אליעזר אומר חלה אחת – Rabbi Eliezer according to his reasoning who said that they made Syria like the Land of Israel and its dust does not defile like the dust of the land of the heathens. Therefore, one Hallah [only] and not more than this.

אחזו קולו של רבן גמליאל – who exempts Syria from Tithes and Seventh-year produce.

וקולו של ר' אליעזר – who says that in Syria [only] one Hallah [is necessary]. And we hold hat he who acts according to the lenient opinion of this master and the lenient opinion of that master is [considered] wicked. Therefore, they retracted to act like Rabban Gamaliel in two matters – that Syria is not like the Land of Israel – either with regard to Tithes and Seventh-year produce when the heathen has a share in the land and not in regard to Hallah, and such is the Halakha.

שלש ארצות – are divided in the law of Hallah

מא"י ועד כזיב – that is to say, all of the Land of Israel until K’ziv, which is a strip that goes out from Acre to the northern side, and those who came up from Babylonia conquered it and sanctified it for a second time.

מפרישים חלה אחת – and it is given to the Kohen who eats it in ritual purity.

מכזיב ועד הנהר – to the eastern side and from K’ziv until Amanah on the western side. And it is not really the Land of Israel, since it was conquered by those who came up from Egypt but it was not conquered by those who came up from Babylonia, and the first sanctification was not sanctified for the time to come.

מפרישין שתי חלות – The first is burned because it is ritually impure with the defilement of the land of the heathen nations, and since those who came up from Babylonia did not capture it, the second [Hallah] is eaten, since the defilement of the first Hallah is not well-known, for it is not completely in the land of the heathens. But, if they would not separate the second Hallah which is consumed, they (i.e., people) will say that pure Terumah was burned, but when they separate the second Hallah and it is eaten, one who sees this will place upon his heart to understand the reason for the matter, or ask the Sages and they will inform him.

של אור יש לה שיעור – because this land was already holy. This appears like the Hallah of the Torah, therefore, he would separate according to the [appropriate] measure that they separate from a ritually impure dough, one out of twenty-four or [one] out of forty-eight.

ושל כהן אין לה שיעור – because this is from the words (i.e., teachings) of the Scribes/Sofrim.

ומן הנהר ומן אמנה ולפנים – that is to say, from the beginning of the river and inward from it, and similarly, from the beginning of Amanah and inward from it, which is actually outside the Land [of Israel], and we separate two Hallot and both of them are from the words of the Scribes.

אחת לאור – which is ritually impure with the impurity actually of the land of the heathens.

ואחת לכהן – in order that the Torah of Hallah not be forgotten when it is given to the Kohen.

של אור אין לה שיעור – for since both of them are from the words of the Scribes, it is better to increase with that which we give to the Kohen that is eaten and not with what is burned.

וטבול יום אוכלה – to the Hallah that is thrown into the fire belongs to outside the land of Israel. And the person who has bathed in the day time (but must wait for sunset to be perfectly clean – see Leviticus 22:7 and Mishnah T’vul Yom, Chapter 1, Mishnah 1), that is spoken of here is the Kohen who immersed for his nocturnal pollution, for the Hallah that is to be burnt in fire of outside the Land [of Israel] is not prohibited to him, other than to someone whose ritual impurity comes out upon him from his body, but someone who is impure in other impurities is permitted to eat it. Therefore, where outside of the Land [of Israel] there is a minor-age Kohen who had ever seen a nocturnal emission in his life, or the High Priest in years that immersed for his nocturnal emission, we separate one Hallah alone and give it to the Kohen. But if there is no minor-age Kohen, or a Kohen who immersed for a nocturnal emission , but there is a Kohen to whom a pollution happened, we separate two Hallot, one for the fire and it has no fixed measure, and one for the Kohen and it has a fixed measure, one out of forty-eight, according to the law of all dough that was defiled by accident. For the defilement of the land of the heathens is one that is unavoidable (i.e., by accident), and the Kohen eats it while a pollution happened, in order that the Torah of Hallah not be forgotten from Israel.

אינו צריך טבילה – And someone to whom a pollution happened is permitted [to eat] the Hallah of outside the Land of Israel. Bu the Halakha is not according to Rabbi Yosi.

ואסורה לזבים ולזבות – The Rabbis stated this, for had Rabbi Yosi permitted this for those men and women afflicted with gonorrhea, in order that it would be permitted to those whom a pollution occurred.

ונאכלת עם הזר על השלחן – and we don’t decree that placing it on the table is on account of eating.

ונתנה לכל כהן – whether to a Kohen who is a Haver/who observes the Levitical laws in daily intercourse or a Kohen who is an ignoramus, such Maimonides has explained. But the approach of the Talmud does not prove this, but rather, whether [we are dealing with] a Kohen who eats his non-sacred food in ritual purity or a Kohen who does not eat his non-sacred food in ritual purity, but we do not give any gift from the gifts of the priesthood to any ignoramus , as it is written (II Chronicles 31:4): “[He ordered the people, the inhabitants of Jerusalem] to deliver the portions of the priests and Levites, so that they might devote themselves to the Teaching of the LORD.” We do not give a portion other than Kohanim who devote themselves to the Torah of God, and similar, that which is taught in the Mishnah further on (Mishnah 9), these are given to every Kohen, [but] not to a Kohen who is an ignoramus, but to every Kohen, even though he does not eat his non-sacred food in ritual purity.

החרמים – for the Kohanim, as it is written (Numbers 18:14): “Everything that has been proscribed in Israel (see also Leviticus 27:28) shall be yours.”

והבכורות – if he is unblemished, there are the holy things of the Temple, but if he is blemished, it is written (Deuteronomy 12:15): “…The unclean and the clean alike may partake of it, [as of the gazelle and the deer].”

ופדיון פטר חמור – you redeem it with a lamb and it has no sanctity.

ראשית הגז – as it is written (Deuteronomy 18:4): “You shall also give him [the first fruits of your new grain and wine and oil,] and the first shearing of your sheep.”

ושמן שרפה – oil from the priest’s due that was defiled.

וקדשי מקדש – for they did not prohibit giving to the Kohen that which he was not careful about in its ritual impurity, but rather a thing which has a prohibition of defilement in the areas outside the Temple and Jerusalem, such as Terumah/priest’s due and the tithe-of-the-tithe (which the Levite gives to the Kohen from the one-tenth that he received from an Israelite) and Hallah, but the sanctified things of the Temple and Firstlings which he brings them to the Temple Court, they did not suspect, for he would [first] purify himself.

ור' יהודה אוסר בבכורים – for he was suspect that perhaps he would not be careful with them, since the Divine Service is not performed with them. But the Halakha is not according to Rabbi Yehuda.

ר"ע מתיר – for Rabbi Akiba follows his own reasoning, as he stated in the second chapter of Maaser Sheni (Mishnah 4) that [regarding] vetches/horse-beans – anything done with them is done in a state of uncleanness.

וחכמים אוסרים – for they think that it is food, since is eaten in the years of famine. And the Halakha is according to the Sages.

מביתר – name of a place outside the Land of Israel

ולא קבלו ממנו – to eat them is impossible, for they were defiled in the land of the heathens, and to burn them, is impossible since their ritual impurity is unknown, lest people say that we say sacred pure produce of the priest that was burned, and to return them to their places is impossible so that people don’t say that Terumah went out from the Land of Israel to outside the Land of Israel, but rather, we leave them until the eve of Passover and burn them [as part of the Hametz that is burned].

וחג הקציר בכורי מעשיך – for the two loaves are called Bikkurim/First Fruits, and we permit the [consumption of the] new [grain] in the Temple.

העלה בכורות מבבל ולא קבלו ממנו – as it is written (Deuteronomy 14:23): “You shall consume the tithes of your new grain and wine and oil, and the firstlings of your herds and flocks, in the presence of the LORD your God….”From the place that you bring the tithes of your new grain, you bring firstlings. From outside the Land of Israel where you do not bring the tithe of new grain, you do not bring firstlings.

הביא בכורי יין ושמן ולא קבלו ממני – because the did not cut them from the beginning of this, for had he cut them from the beginning of this, they would have been permitted, and such is taught in the Mishnah in the last chapter of Terumot (Chapter 11, Mishnah 3): “They do not bring first fruits in the form of liquid except for that which is produced from olives and grapes.”

פסח קטן – The Second Passover (see Numbers, Chapter 9, verses 1-15), and his children were small (i.e., minors) and only on the First Passover are they obligated (i.e. 14 Nisan) , for everyone is obligated in appearing [before God], as it is written (Exodus 23:17): “[Three times a year] all your males shall appear [before the Sovereign, the LORD],” but not on the Second Passover.

מאפמיא – we read it such, and it is the name of a place in Syria.

כקונה בפרוורי ירושלים – the fields of Jerusalem and the villages surrounding it. It is the translation of the open space outside of a place called Parva (name of a Persian building and magian – from whom a compartment in the Temple was supposed to have been named – see Mishnah Middot, Chapter 5, Mishnah 3).