המקבל שדה – (i.e., an אריס) for fifty percent, for a third or a fourth in the manner of tenant farmers who till the owner’s ground for a certain share of the crops.

חולק לפניהם – and he does not have to tithe the portion of that belongs to the owner of the field, but he places before them part of the profit of the ground which is not tithed, and the Sages did not obligate to the sharecropper that he would tithe the part of the owner [of the field] but he gives hm what he arranged with him when it is tithe because of the settlement of the Land of Israel in order that others not be prevented from being sharecroppers who till the land as tenants for a percentage of the yield.

החוכר – the sharecropper for a fixed amount – such-and-such KORS per year, whether it produces a lot or whether it produces only a little.

תורם ונותן לו – but he does not tithe, for every tenant farmer on this condition goes down to the field that he will give him his stipulated rent from the produce that grows in the field in their eatables that are forbidden pending the separation of priestly gifts, but however, because cannot delay the heave-offering, it is impossible for the granary to be uprooted unless the priestly gifts have been separated because of this, he separates the priestly gifts and gives it to him (i.e., the owner), and it is logical that he deducts for him the heave-offering from his tenancy for what then is the difference of heave-offering from tithes?

אמר ר' יהודה – when is it sufficient for the sharecropper for a fixed amount that he would separate the priestly gifts alone and not tithe? When he (i.e., the tenant farmer) gives him (i.e., the owner of the field his fixed amount from that field and from that species. But if he gave him from a different field, even it was from the same species, or from a different species even it was from the same field as for example, that he sowed part of he field with one species according to the measurement of his tenancy, he liable even to tithe, for it is similar to someone paying back his lien. Alternatively, it is not the intention of the [one who hired the tenant farmer] to receive produce that are not eatable pending the separation of priestly gifts but rather when he pays him from that field and from that species.

החוכר מן העובד כוכבים – the Sages fined a person who is a sharecropper renting a field from an idolater for a fixed amount, that he should tithe what he gives him, in order that there should be no Israelite who is a sharecropper renting a field from an idolater for a fixed amount, that it should remain fallow ground in his hand and because of this, he should need to sell it to an Israel for a small amount of money. But when he is a tenant farmer for the field for a percentage of the crop, he was not fined because the idolater desires more that he should be a sharecropper for a fixed amount than serving as a tenant farmer for a percentage of the yield.

שדה של אבותיו – that the idolater stole it (i.e., the field) from his ancestors, and hey fined him in that he would need to tithe in order to impel/press him that he should purchase it from the idolater because it is beloved to him in that it belonged to his ancestors, he will not allow to receive it from the idolater for more than its appropriate worth, and when the tithing becomes burdensome upon him, he will purchase it. And we hold according to Rabbi Yehuda, who does not dispute the first Tanna/teacher on this.

כשם שחולקין בחולין כך חולקין בתרומה – when the owner of the field takes “one-half,” or “one-third” or “one-fourth” [as the share from the renter in a tenant farmer arrangement] from what the field produced, he takes also “one-half,” or “one-third,” or “one-fourth” from the heave-offering and the tithes that are placed upon it and gives the to any Kohen or Levi that he desires.

אף המעשרות שלהן – if the person who rents as the tenant farmer is a Kohen, all of the heave-offering is his, and if he is a Levite, all of the [First] Tithe is his.

שעל מנת כן – they went down to lease the field as a tenant farmer for a specific share/אריסות , but the Halakha is not according to Rabbi Eliezer for on this condition they went down with what they acquired.

המעשרות לבעלים – in this, even the Rabbis dispute upon that of Rabbi Eliezer {above in the previous Mishnah}, they agree, for since the field is of the owners, it is the place of Tithes, he left over the remnants [for them].

הקרתני – the language of קריה/townsman or village, meaning to say, a person who dwells in the town in the village (i.e., provincial), for such is the manner of villagers to lease a field from the those dwelling in walled cities [like Jerusalem].

יכול הוא הקרתני וכו' – therefore everyone takes his par in the Second Tithe [by going up to Jerusalem to consume it there]. And such is the Halakha.

המקבל זיתים לשמן – an Israelite who leased olive trees [to work on them as a tenant farmer] from a Kohen or from a Levite.

כשם שחולקין בחולין כך חולקין בתרומה – but even though that of above (Mishnah 4) it belongs to the owners, here it is different for he did not lease the land but rather [only] the trees, but the Rabbis did not make trees like the land.

או למחצית שכר – that he would sell the oil and they would divide the profit/gain In the middle [from the sale].

המעשרות לבעלים – For Rabbi Yehuda made the olives like land. But the Halakha is not according to Rabbi Yehuda.

לא ימכור אדם זיתיו – olives hat became detached from the tree and were not susceptible to receive ritual impurity, as for example, they did not perspire/drip the dripping of the vat/pit where olives are packed until they form a viscid mass where it makes them susceptible to receive ritual impurity.

אלא לחבר – to separate that which is presumed/adhering to ritual purity and he will not sell them to someone who is not a member of the order for the observance of Levitical laws in daily intercourse/חבר and he will not tread/stamp upon them in ritual impurity.

אף למעשר – even to someone who did not accept upon himself other than to tithe but did not accept upon himself to be presumed/adhering to ritual purity can sell them, for since they yet are not susceptible it can stated that perhaps he ate them prior to their perspiring, for even though most of the olives are not ready to be consumed as such, by pretext, anything that we are able to hang on it, we hang upon it. But Maimonides establishes their dispute of that of the School of Shammai and the School of Hillel, for the School of Shammai holds that it is forbidden to cause ritual impurity to unconsecrated produce that is in the Land of Israel while the School of Hillel holds that it is permissible to cause ritual impurity to unconsecrated produce in the Land of Israel.

וצנועי בית הלל – the conscientiously pious ones who are exacting in observance of the commandments who were in the School of Hillel [and who followed the School of Shammai – who would not sell their olives to anyone other than someone who is a member of the order for the observance of Levitical laws in daily intercourse].

אחד מעשר – one who can be relied on in matters of tithes and Terumah on the tithes.

ואחד אינו מעשר – cannot be relied upon regarding the tithes.

המעשר מעשר את שלו – he makes things legally fit for use by giving the priestly dues on the half of all of what was grown in the vineyard belonging to both of them.

וחלקו בכל מקום שהוא – In the Jerusalem Talmud it explains that this is what he said: and the portion of his colleague, that is, of that which he did not tithe in every place is doubtfully tithed produce. And because there is no choice, we suspect lest half of the part of the person who tithes is in the hand of his colleague who does not tithe and half of the portion of his colleague is in his hand, therefore, even though he already made things legally fit by giving priestly dues of the half of all things that he grew in the vineyard, he is obligated to make things legally fit by giving priestly dues according to the law of doubtfully tithed produce for half of the portion of his colleague that is in his hand.

טול אתה חטין שבמקום פלוני – here we are speaking that they divided a field when its crop is full grown (i.e., when it is with its standing crop) and grapes that are attached in the vineyard, therefore, there is a choice and we say: “this is his half that reaches [up to here] the one who separates tithes - tithes his [own] and that is enough. But above (i.e., in Mishnah 7), we are dealing with his part that is detached from the ground and there is no choice, for each and every stalk belongs to sharing partners and he needs to tithe on the portion of his colleague that is in his hand.

אבל לא יאמר לו טול אתה חטין ואני שעורים – for one cannot say here that this is his portion that reaches him rather, that it is like they exchange with each other, and it is found that this one that tithes sells his portion to someone who does not tithe.

חבר – who is trustworthy in ritual purity and one does not have to say for tithes [as well].

שירשו את אביהן עם הארץ – and the produce that he placed down were doubtfully tithed and with the presumption of being ritual impure.

טול אתה בלח – that are susceptible to receive ritual impurity and I [will take] the dry that has not become susceptible to receive ritual impurity, because it is forbidden for a person who is a member of the order for the observance of the Levitical laws in daily intercourse (i.e., a חבר), to sell to an עם הארץ – a person who does not observe certain religious customs regarding tithes and Levitical cleanness something moist and dry as is taught above in Chapter 2 [Mishnah 3].

טול אתה עבודת כוכבים ואני מעות – even though that they exchange idolatry and wine known to have been manipulated by an idolater they are forbidden to derive benefit from them, here it is permitted until they don’t come in to his (i.e., the convert’s) hand because the inheritance by a convert of his [non-Jewish] father is not from the Torah, but rather from the Scribes/Soferim (i.e., scholars of the ante-Tannaitic period beginning with Ezra). And this is not similar to a person who is a member of the order for the observance of the Levitical laws in daily intercourse/חבר and an עם הארץ /a person who does not observe certain religious customs regarding tithes and Levitical cleanness who inherited their father who was an עם הארץ – for even prior to it coming to his hand, it is prohibited to tell him: “you take the wheat and I will take the barley,” for there, the inheritance is from the Torah, and it is as if it had come into his hand.

סוריא – these are the lands that [King] David conquered that were not from the Land of Israel as for example, Aram Naharyim and Aram Zoba, and because all of the Land of Israel was not yet conquered . therefore, they were not sanctified with the sanctity of the Land [of Israel] even though it was the conquest of the majority [of the people] but in some of the laws it is like the Land of Israel and in some of the laws it is like outside the Land of Israel (see also Tractate Gittin 8a). And a person who purchases produce in Syria is not liable to separate from them doubtfully tithed produce because most of the produce that is sold in Syria comes from outside the Land of Israel, therefore if he said that they are tithed, he is believed because if he had desired, he could have said that they are from outside the Land of Israel and he would be believed, as it is taught in the Mishnah in Chapter 1 [Mishnah 3 of Tractate Demai] and elsewhere he is believed, here also, when he said: “they were from the Land of Israel and that I tithed them,” he is believed.

שהפה שאסר – when he said that they are from the Land of Israel and they are liable for tithing, this is the [same] mouth that permitted when he said: “I have tithed them,” for just as we believe him in what he forbids when he stated that they are from the Land of Israel, he is believed also in what he permits when he said, “I tithed them.”

משלי הן – from the field that I have here in Syria, he is obligated to tithe as the produce of Syria they (i.e., the Rabbis) decreed concerning the doubtfully tithed produce that was known to have grown there.

ואם ידוע שיש לו שדה – and there isn’t here: “the mouth that prohibited is the mouth that permitted,” for since it is known that he has a field, it is not explicitly stated, that he brought the produce from his field but he was not trustworthy to state that they come from outside the Land of Israel, therefore, when he said, “I tithed them,” he is not believed, for there is the lack of a מיגו – he could have made an argument more advantageous for himself.

עם הארץ שאמר לחבר קח לי – as for example, that the member of the order for the observance of Levitical laws in daily intercourse (i.e., the חבר) was going to the market to purchase vegetables for himself and said to the person who does not observe certain religious customs regarding tithes and Levitical cleanness (i.e., an עם הארץ) said to him: “Buy for me also a bunch of vegetables and the member of the religious order for the observance of Levitical laws in daily intercourse took two undefined bunches – and did not explicitly state: “this one is for me, and that one is for the person who does not observe certain religious customs regarding tithes and Levitical cleanness, he is exempt from tithing that which he gives to the person who does not observe certain religious customs regarding tithes and Levitical cleanness, for there is a choice that when he gives it to the person who does not observe certain religious customs regarding tithes and Levitical cleanness, that is the one (i.e., the bunch) that he took initially for his own deeds, and that a person who is a member of the order for the observance of Levitical laws in daily intercourse does not exchange with what is his. Another explanation from the Jerusalem Talmud: A person who is an עם הארץ that said to a חבר: “Buy for me a bunch of vegetables and the seller is a חבר.” And he knows that the purchaser is buying for an עם הארץ and that the חבר did not purchase anting for himself, this bunch of vegetables is exempt from tithing of doubtfully tithed produce, for since the seller is a חבר and he knows that he (i.e., the purchaser who is a חבר) is buying for the needs of an עם הארץ , he doesn’t sell him unless he has tithed it, for this what we said above in Chapter Two [Mishnah 2] that is prohibited to sell to an עם הארץ unless he had tithed it first. But if the חבר purchased one for himself and one for the עם הארץ and hey became combined, he is required to tithe for perhaps what he sold him for himself was not tithed, for someone who sells to a חבר does not have to tithe and it is upon the purchaser to tithe, as we stated above in Chapter 2.

ואפילו הן מאה – even if one of his became combined with one-hundred of that belonging to the עם הארץ.

גלוסקין – a nice loaf of bread.