הלוקח מן הנחתום – when the baker [who does not observe certain religious customs regarding tithing] sells [loaves of bread] in large measures (i.e., bulk), a person who purchases from him is obligated to make things legally fit for use by giving the priestly dues, and the baker is exempt [from tithing]. But surely, in that it is taught in the Mishnah above in chapter 2 (in Mishnah 4) that bakers are obligated to separate so that there is a measure for a limit for the heave-offering of tithe [which is given to the Levite] and Hallah [given to a Kohen, usually one forty-eighth for a commercial baker as opposed one twenty-fourth for a private person]. There (i.e., in Tractate Hallah, Chapter 2, Mishnah 4) it is speaking about a person who sells in small quantities (i.e., retail) because he profits greatly, they {i.e., the Rabbis) placed upon him [the responsibility] to tithe; alternatively, because the young children that purchase from someone [who sells] in small portions (i.e., retail), in order that they will not consume eatables forbidden pending the separation of sacred gifts, they (i.e., the Rabbis) placed upon him [the obligation] to make things legally fit for use by giving the priestly dues. The terms מדה גסה/large quantities and דקה/small quantities is explained at the end of the second chapter [of Tractate Demai, Mishnah 5].

נואל כדי תרומת מעשר – which is one [part] in one-hundred (i.e, 1/100) and so he can give Hallah [to the Kohen] one in forty-eight [parts] (i.e., 1/48). But he should not separate them from the loaf that he purchased from the baker, but rather established for them a place and leaves them attached in their place.

אחד ממאה ממה שיש כן – from everything that is here, implying, even with according to the quantity of Hallah that he separated is made into a tithe, and it is found that he separates the tithe (i.e., First Tithe) even from the Hallah portion.

ושאר מעשר – that is another nine [parts] that are next to it, he established a place for the entire [First] Tithe, and that one that one-part that I called it by the name of “[First] Tithe} at first is made into the heave-offering of the tithe (i.e., that which the Levite gives to the Kohen) on the nine [parts] that are near it.

והשאר חלה – one out of forty-eight [parts] (i.e., 1/48) that I separated out as Hallah [for the Kohen].

ומעשר שני בצפונו או בדרומו – he establishes for himself a place and afterwards he redeems it, but he does not need to add the [additional] one-fifth.

נוטל אחד משלשים ושלש ושליש – which is one-third from one-hundred (i.e., thirty-three and one-third). And the Seah that he takes there has three thirds, two of them for the heave-offering which is two from one-hundred (i.e., 2/100 or 1/50) and one for the heave-offering of the tithe which is one out of one-hundred (i.e., 1/100). And he states regarding that Seah that he took one out of one-hundred that is here, whether all of it, which is a third of that Seah.

הרי הוא בצד זה חולין – its explanation: it should remain unconsecrated like it is now in is eatables that are forbidden pending the separation of sacred gifs at the side of the two-thirds that are with him, and the rest, which is two third-thirds will be heave-offering on everything.

מהחולין שיש כאן – that is the third that I spoke of that should remain unconsecrated, behold this is at the side of that tithe.

ושאר מעשר – that is another nine next to this one-third, those ten thirds will be a tithe on the one-hundred thirds. And not exactly ten, but rather a bit less according to the when we reach the [various] years of Terumah.

זה שעשיתי מעשר – that is the one-third that he designated by name to be Tithe first is made the heave-offering of the tithe on the nine thirds. But not a complete third, but rather missing a small amount. And for this it is stated from that unconsecrated that is here, which implies, but not all of the unconsecrated produce. But our Mishnah is like Abba Eleazar ben Gomel who stated at the end of the chapter כל הגט /”All bills of divorce” (Tractate Gittin 31a): just as the owner has the permission to separate the priestly gift of the Great Terumah (i.e., Terumah Gedolah – which is 1/50 which goes to a Kohen), so too he has the permission to separate the heave-offering of the tithe (i.e., the one-tenth of which the Levite ordinarily gives to the Kohen after receiving the First Tithe). And he is also permitted to separate the heave-offering of the tithe through a generous estimation in the chapter "כל המנחות באות מצה"/”All meal offerings are brought unleavened” (in the fifth chapter of Menahot 54b-55a), therefore, that one-third that he separates [to be donated] from the whole even though is was appropriate to be missing a little bit, with a generous portion/good will, he separates [these tithes] and it is permitted.

ומן הצוננים על החמה – even though he is tithing from the bad for the beautiful, he holds like Rabbi Illai who stated (Tractate Kiddushin 46b): A person who separates the priestly gift from the bad for the beautiful, his heave-offering is a [legitimate] heave-offering, and regarding doubtfully tithed produce, they (i.e., the Rabbis) permitted this even ab initio.

ואפילו מדפוסים הרבה – and we don’t suspect that perhaps yesterday the baker purchased the grain from someone who separates tithes and today [he purchased the grain] from someone who does not separate tithes, and if is found that he sets aside [for tithes] from that which is exempt for that which has an obligation, for the baker buys from one person, even though he makes it from many [different] molds.

רבי יהודה אוסר – when both of them were from yesterday evening or both of them are from today, Rabbi Yehuda agrees with Rabbi Meir , that even if they come from different molds, they are permitted, because he doesn’t worry about molds. But one from yesterday and another from today, even from one mold, he forbids as I state, etc.: (“Yesterday’s grain may have from one man and today’s grain from another” – i.e., yesterday’s wheat may have been tithed while that of today was not tithed, or vice versa).

ר' שמעון אמסור בתרומת מעשר - for even if both of them were from today or both of them were from yesterday, since they are from two molds, we state that he purchase the grain from two people and perhaps one of them tithed and the other did not [tithe] and it is found that he is separating from that which is exempt for that which is one with an obligation.

ומתיר בחלה – for regarding the dough offering, everyone agrees that even that of yesterday with that of today, and even from two molds, that alternatively he bought from two people, we don’t worry for with the baker he is obligated to separate Hallah in that he formed the dough by rolling.

פלטר – he that purchases many loaves at one time from the bakery shop and afterwards sells them one-by-one in the marketplace.

מעשר מכל דפוס ודפוס דברי רבי מאיר – for Rabbi Meir holds that a bakery shop that purchases from two or three bakers, and we say that this mold he brought from this baker and that mold [he purchased] from another baker. But Rabbi Yehuda holds that he bought [only] from one baker and even though they (i.e., the loaves) are from different molds, all of them are from one baker. Therefore, if all of them were from yesterday or all of them from today, he separates tithes from one to cover all of them according to the law of the baker.

מנפול (a trading mart enjoying a monopoly)– he purchases from many bakery shops and sells to others, and since he is accustomed to purchase from many people, a person who purchases from him tithes for each and every one. And the Halakha is according to Rabbi Yehuda.

הלוקח מן העני – going around begging at the doors.

פלחי דבילה – pieces of cakes of pressed figs.

בולל ונוטל – stamping on the dates or the dried-figs and combining them together and they are mixed and combined and it is found that he separates for tithing from that which is obligatory for he holds that there is a mixture in something dry. But slices of bread or pieces of fig-cake are not mixed and he comes to separate tithes from that which is exempt for that which is liable [for tithing].

שהמתנה מרובה – at the time when all give a large gift, that all of the gifts are equivalent, then the mixture is effective.

אבל בזמן ש המתנה מועטת – that is to say, one gift is smaller than its neighbor or is not mixed well, for perhaps not all of them had separated his priestly gifts and we are suspect that perhaps he is separating tithes from the majority for the minority. So appears the explanation of this Mishnah in the Jerusalem Talmud.

סיטון (wholesale provision dealer) – a merchant who purchases grain from many different owners together and sells to others at wholesale prices (and the purchaser must tithe them -see Tractate Demai, Chapter 2, Mishnah 4).

לא יעשר מזה על זה – for perhaps what he purchased from him the second time, he had acquired it from another individual, and he would come to set aside [tithes] from that which is exempt for that which is obligatory.

ואפילו מאותו סוג (and even from the same chest – and the same quality) – that is to say, from the same chest. And similar to this is found in Tractate Kelim Chapter 167, Mishnah 3: “The large provisions chest.”

ואפילו מאותו המין (and even from the same type) – that both of them are reddish dark-colored wheat or both of them are white. But if the wholesale provision dealer stated that he purchased them from one person, he is believed.

מעשר מזה על זה – for all of it is tithed or all of it is not tithed, and as long as they are from one kind and within the year, for we don’t separate priestly gifts from this year on that [of] another year.

ומגנות אחרות מעשר מכל אחת ואחת – owners of the gardens perhaps this one tithed and that one did not tithe [his produce].

משני מקומות – that the two sellers informed him that it is eatables forbidden pending the separation of sacred gifts.

אלא לצורך – as for example when there was mixed to his fellow a small amount of unconsecrated produce in a large amount of eatables forbidden pending the separation of sacred gifts (i.e., טבל). For these eatables forbidden pending separation of sacred gifts have no remedy until he tithes for it from another place. And especially to a member of the order for the observance of Levitical laws in daily intercourse (i.e., a חבר) who is permitted to sell eatables forbidden pending the separation of sacred gifts, but not to those not observing certain religious customs regarding tithes (i.e., the עם הארץ ). But those not observing certain religious customs regarding tithes who had mixed unconsecrated produce with eatables forbidden pending the separation of sacred gifts - how does he act? He walks near the member of the order for the observance of Levitical laws in daily intercourse and he purchases for him eatables forbidden pending the separation of sacred gifts from another place and tithes it for him.

משל ישראל על של עובד כוכבים – this Tanna/teacher thinks that there is no acquisition for an idolater in the Land of Israel to release it from tithing and this is Rabbi Meir, but it is not Halakha for we hold that there is an acquisition for idolaters in the Land of Israel to release it from tithing, as it is written (Leviticus 25:23): “But the land must not be sold beyond reclaim, [for the Land is Me; you are but strangers resident Me].,” but if it is sold it is a final sale.

על של כותים – the produce of the Cutheans are definitely eatables forbidden pending the separation of sacred gifts (i.e., טבל) we sell them, for even though when we consume their produce it is tithed, when they sell it, it is not tithe because they are not concerned about (Leviticus 19:14): “or place a stumbling block before the blind.”

רבי אלעזר אוסר משל כותים על של כותים – for sometimes he tithes for himself and changes his mind and sells it, but lest one thing is tithe and the other is not, and it is found that he separates for tithes from that which is exempt for that which on which there is an obligation. And in our time, the Cutheans were made [by the Rabbis] like complete idolaters for all of their matters.

עציץ נקוב – a utensil that they put into it dust and sow it, if it is perforated in order that a small root which is less than the volume of an olive exists, it is like the land and its produce are completely eatables forbidden pending the separation of priestly gifts according to the Torah.

תרם מן הארץ – even ab initio also, he is able to separate the priestly gifts, but because of the concluding clause [of the Mishnah] it took the language of “post-facto.”

תרומה ויחזור ויתרום – for he [separated tithes] from that which is exempt on that which is obligatory, therefore, he should go back and separate the priestly dues again, but nevertheless, because he designated its name as “heave-offering,” he gives it to the Kohen so that people aren’t induced to disregard the heave-offering. But he does not have to remove from it heave-offering and tithes like in the concluding clause [of the Mishnah] because according to the Torah it is not an eatable that is forbidden pending the separation of priestly gifts, but from the perforated [pot] on that which is not perforated, that is what is obligated to separate the heave-offering on that which is exempt [from it], it is according to the Torah, eatables that are forbidden pending the separation of priestly gifts, therefore, he should not consume it until he removes the heave-offering and tithes (see also Tractate Yevamot 89b – “that he should remove heave offering and tithes from another place”).

מן הדמאי על הדמאי – perhaps this was tithe and that [portion] was not tithed.

תרומה – it is not necessary to make things legally fit for use by giving the priestly gifts since it is doubtfully tithed, but most of those who do not observe certain religious customs regarding tithes do tithe (especially the Large Heave-Offering – the 1/50 portion to the Kohen, which otherwise brings the death penalty).

תרומה ולא תאכל – for it is similar to someone who separates for tithing from a perforated [pot] for something that comes from something that is not perforated (see the previous Mishnah) , from that which is liable [for tithing] on that which is exempt, for if the doubtfully tithed produce is tithe, it is found that the heave-offering are eatables forbidden pending the separation of sacred gifts according to the Torah, therefore, one should not eat of them.