החטין והזונין (wheat and weed growing among wheat, darnel or rye-grass) – we call it ZIYUAN in Arabic.

אינן כלאים זה בזה – because when the generation of the Flood perverted their way, the land became degenerate in his produce for they (i.e., the people) would sow wheat and it would produce weeds, therefore, they were not the forbidden junction of heterogeneous plants with the wheat. But with the rest of the kinds of grain, they would be the forbidden junction of heterogeneous plants, and even though that it wasn’t appropriate for human consumption, nevertheless, since they bring it from place to place for the consumption of doves, they were the forbidden junction of heterogeneous plants in the same field (i.e., כלאים).

השעורים ושבולת שועל – all that is taught in this Mishnah, pair by pair are not the forbidden junction of heterogeneous plants in the same field with each other, [but] one from this pair and one from that pair are the forbidden junction of heterogeneous plants in the same field with each other. And that which we stated in [Tractate] Menahot [9a] that the spelt is a species of wheat and rye is a species of barley, these words, as regards Hallah that combine one with the other for the measurement of Hallah, but concerning the issue of the forbidden junction of heterogeneous plants, they would be the forbidden junction of heterogeneous plants with each other.

ושבולת שועל – desert barley and in the foreign tongue, OYNAH.

כוסמין (spelt) – In the foreign tongue ASPILTAH.

שיפון (rye; some say oats) – in the foreign tongue, SIGLAH, but because spelt and rye [or oats] are similar to each other they are not the forbidden junction of heterogeneous plants in the same field with each other.

והספיר (name of a species of beans) – there are those who say that it is TZITZERKALA in the foreign tongue. But Maimonides explained that we call it MA’AS in Arabic.

הפורקדן (species of peas) – Maimonides explained that it is thin seed that we call GILBAN In Arabic.

וטופח (bean) – it is a small legume whose berries are round and we call it KORTEMAN, but I heard that טופח is what they call GILBAN (i.e., a species of bean/pea).

והשעועית (species of bean, kidney-bean) we call it LOBIAH in Arabic.

אינם כלאים זה בזה- if he sowed each of them with its partner.

הקישות (chatmelon)– cucumbers that they call them PAKKUS in Arabic and KOKKOMBROSH in the foreign language.

והמלפפונות (yellow mellon) – they are called KIYYAR in Arabic and TZITROLI in the foreign tongue.

רבי יהודה אומר – but the Halakha is not according to Rabbi Yehuda.

חזרת וחזרת גלים - the lettuce that grows in the garden and the lettuce that grows in the mountains.

עולשים (endives) – of gardens and wild/field endives and they are called HENDBEE In Arabic.

כרישין (leeks) – of gardens and leeks of the field and hey are called KORAT in Arabic and POROISH in the foreign tongue.

כוסבר (coriander) – that is its name in Arabic, KULIANDRO in the foreign tongue. The Jerusalem Targum (quoting Exodus 16:31): “[The house of Israel named it manna;] it was like coriander seed, [white and it tasted like wafers in honey],” like the prairie (i.e., wild) seed of coriander.

והרמוצה – a bitter gourd (i.e., a general name for cucumbers and pumpkins) that we sweeten it in hot ashes, that is to say, in hot ashes that have in it flames/sparks of fire, therefore we call it רמוצה .

ופול המצרין – PASULI in the foreign language.

והחרוב (carob) – a kind of legume, and we call it a carob because of the pod that the seed within are thin and curved like the carobs and it is of the species of the Egyptian bean.

והנפוץ (a kind of radish, resembling the carrot as to foliage, and the radish as to its taste) – it is species of radish and its leaves are similar to the leaves of a turnip, therefore it does not have the forbidden junction of heterogeneous plants in the same field with each other.

והתרובתור – a species of cabbage whose stalks are thin.

תרדין (a species of beet) – in Arabic SILKA, and in the foreign language BLITI.

לעונין (garden orache) – in Arabic KATAF and in the foreign tongue ARMULASH..

השומנית – desert garlic and it is smaller than the garlic that grows in gardens.

בצלצול – a desert onion that is smaller than the rest of the onions, therefore it is called בצלצול.

פלסלוס (a sort of lupine) – it is a species of lupine/תורמוס and the lupine is a species of known pulse/beans that is very bitter that they seethe/boil it seven times and eat it as a dessert.

אגסים – in Arabic GAS and in the foreign language PREASH.

קרוסטומלין (Crustumenian pear – red on one side) – it is of the species of small pears that are similar to gall-nuts that we call a species of oak from which the gall-nut is collected.

פרישים - they are quince, SPERGEL in Arabic and KODONISH in the foreign language.

עוזרדים (crab-apple/sorb-apple) – in Arabic ZAAROD and in the foreign language SORBASH.

חזרד (crab-apple; similar yet heterogeneous to apple) – a forest apple, it is the Aramaic of an ornament of the candlestick in the shape of a pomegranate that is prickly/thorny.

אפרסקים (peaches) – in the foreign language PIRASHAGAS, which are small and similar to almonds.

שזפין (jujubes) – he engrafts olives on the pomegranates, and jujubes come out from them.

רימין (lote/wild jujubes) – In the Arukh, it explains PULTADKAI – in the foreign language.

הצנון והנפוץ (a radish and a kind of radish) – even though the fruit and he leaves ae similar one to another, they are a forbidden junction of heterogenous plants to each other [in the same field] because the taste of the fruit is not similar for in this they went after the taste of the fruit.

לפסן (charlock, a plant resembling the mustard plant) – in the Arukh it is expressed MARVIV in the foreign language.

כלב כופרי – a dog that the people of villages raise and he is small and similar to a fox.

היעלים (mountain-goat, wild goat) – a species of wild life and ibex/ is translated in Aramaic as a wild/mountain goat.

ערוד – the prairie donkey.

אין מביאין אילן באילן – we don’t engraft a tree with edible fruit with another tree of edible fruit of one type mixed with another, or a tree that bears no fruit with a tree with edible fruit, but a tree that bears no fruit with another tree that bears no fruit, because not a single one of them makes [edible] fruit is considered like one species and it is permitted.

רבי יהודה מתיר ירק באילן – but the Halakha is not according to Rabbi Yehuda.

שקמה – a fig tree that grows in forests.

סדן של שקמה – after it was cut off and there remained in the ground its roots it is called סדן/trunk . But we don’t plant a vegetable into it for it would be [engrafting] a vegetable onto a tree.

פיגם (the herb rue) – a grass that we call it RODA in the foreign language.

קידה (bark of a tree called cassia) – it is species of tree of spices; the Aramaic translation of קדה is קציעה/an aromatic bark, an ingredient of frankincense, and it is written (Psalms 45:9): “All your robes [are fragrant] with myrrh and aloes and cassia.”

חצוב (a shrubby plant with deep and straight roots, used for hedges to mark boundaries/cistus) – a species of vegetable whose roots go straight down into the depth of the earth and they do not turn to this way or that, and through it Joshua marked the limits of the Land [of Canaan] (see Talmud Bava Batra 56a).

מקירו – the language of cold/cooling that the fig cools off the cistus which is hotter. Another explanation: that its leaves will be shade, the language of cooling/קורה .

מימיו לתוכה – for the watermelon is moist and filled with water.

חלמית (mucilaginous juice of mallows – used for he preservation of gourd seed) – in Arabic KUBUZA and in the foreign tongue MALUVA.

הטומן לפת וצנונות (who hides/buries turnips or radishes) – in order that they be protected under the ground which is not the manner of planting, he revealed his intention that he has no interest in their taking root, as for example, that he buries a bunch of turnips or a bunch of radishes together.

אם היו מקצת עליו מגולין – it (i.e., the Mishnah) took this because of [the laws of] Shabbat, but if all of the leaves were covered, it would be impossible to take it if he didn’t move the dirt with his hands.

לא משום כלאים ולא משום שביעית – not because of sowing the forbidden junction of heterogeneous plants in the same field and not because of sowing during the Sabbatical year [of rest]. Alternatively, even if he added two hundred because of the forbidden junction of heterogeneous plants in the same field, it is permitted, for [this] is not the manner of sowing, but if it was in the from the sixth [year] and entering into the Seventh Year, and they removed the after-growths in the manner that they add the onions into that which is detached from the ground, they don’t have anything because of the Seventh-year after-growths.

ולא משום מעשרות – he is not required to tithe when he detached them from the place that he hid them, as it is written (Leviticus 27:30): “All tithes from the land, whether seed from the ground [or fruit from the tree, are the LORD’s], but this is not sowing.

וניטלים בשבת – for they are [considered] like that which is detached [from the ground,” and he holds on to the revealed leaves and removes them. But even though that he moves the dirt from its place, it is carrying from the side for the needs of something permitted and it doesn’t touch that which is prohibited is permitted.

עד שיהיו שני חטים ושעורה – The reason of Rabbi Yehuda is because as it is written (Leviticus 19:19): “you shall not sow your field with two kinds of seed,” and he holds that land without seed is not called a field, and that implies that you shall not sow with two kinds of seeds while your field is already sown, and similarly, (Deuteronomy 22:9): “you shall not sow your vineyard with a second kind of seed,” you shall not sow two kinds of seeds – which are two kinds of seeds together with your vineyard and you are not liable for food crops in a vineyard until he sows wheat and barley and/or shells of grapes strewing the seed with one’s hand. But the Halakha is not according to Rabbi Yehuda. For land, even though it is not sown is called a field, but it is not called a vineyard without shells of grapes, therefore, a person who sows wheat and barley together is liable for the prohibited mixture of seeds, but is not liable for [prohibited] food crops in a vineyard until he sows wheat and barley and the pomace of grapes strewing the seed with one’s hand.