כלאי הכרם אסורים מלזרוע – but he is not flogged because of diverse kinds in a vineyard until he sows two kinds of seeds which are mixed seeds/Kilayim one to the other, and he sows them in the vineyard, for this is implied by the Scriptural verse (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 mixed seeds/Kilayim within your vineyard, but if you sowed [them] in a vineyard, you are flogged twice because of [both] mixed seeds and because of diverse kinds of the vineyard.

ומלקיים – if he sees them and he gives up hope to uproot them [from the ground], it is prohibited , but he is not flogged other than if he commits a [positive] action.

ואסורים בהנאה – as it is written (Deuteronomy 22:9): “else the crop – from the seed you have sown – [and the yield of the vineyard may not be used],” [the Rabbis explained] that it is set on fire, teaching that they require burning and that they are prohibited from deriving benefit.

אלא ללבוש – and the same law applies about placing it upon oneself, as it is written (Leviticus 19:19): “you shall not put on cloth [from two kinds of mixture].”

אלא להרביע – to forcibly with his strength bring them into a tube, but it is permit to bring them into a pen and to raise them two species one next to the other, a male of this species and a female of another species.

כלאי בהמה אסורים זה עם זה – as for example those born from a horse whose father was a donkey with those born of a donkey whose father was horse, but our Mishnah brings according to the opinion that we are not concerned about the seed of the father, for one who states that we are concerned about all kinds of mules are one, they are permitted one to the other. But in the Jerusalem Talmud, they (i.e., the Rabbis) wanted to prove that it is prohibited to ride on a mule from an a fortiori, for just as if regarding clothing you are permitted to wear this on top of that (i.e., mixed seeds), [but] you are prohibited in their mixture, an animal in which you are prohibited from directing/leading this one with that one, is it not all the more so, that you are prohibited in its mixture, and we raise the following difficulty: Isn’t it written (2 Samuel 13:29): “whereupon the other princes mounted their mules and fled,” regarding the sons of David when Amnon was killed, but we teach that one cannot learn from the [family] of the kingdom, further, we raise the difficulty, but surely it is written (1 Kings 1:33): “[The king said to them: ‘Take my loyal soldiers] and have my son Solomon ride on my mule [and bring him down to Gihon],’” and we respond that this creature is from the six days of creation. But however, we see that for the Rabbis that those who are older before me – that they ride before him first on mules and they did not protest in the matter, but rather, that they warn [them’ that they should not lead together two mules, for perhaps one of them was born from a donkey and its father was a horse, and the other was from a horse and is father was a donkey.

בהמה עם בהמה וחיה עם חיה וכו' – even though that the All-Merciful stated (Deuteronomy 22:10): “You shall not plow with an ox and an ass together,” we derive [from an analogy] "שור""שור" (Deuteronomy 22:10 and Deuteronomy 5:14: “[you shall not do any work – you, your son or your daughter, your male or female slave,] your ox or your ass, or any of your cattle,” from Shabbat (see also Tractate Bava Kamma, Chapter 5, Mishnah 7) and the same law applies for all the cattle, wildlife and birds.

ולמשוך ולהנהיג – to pull that which it is customary to pull/drawing and to lead where it is customary to lead; a camel its manner is to pull and a donkey its manner is through leading. But however, whether [speaking] of a camel or [speaking] of a donkey, one is liable, whether by pulling/drawing or whether by leading.

והיושב בקרון – is liable since they go as a consequence/from the effect of his actions, it is considered as if he leads them (i.e., the animals).

רבי מאיר פוטר – the person who sits in a wagon does not do anything. But the Halakha is not according to Rabbi Meir.

והשלישי שהוא קשורה לרצועות – if two horses are tied to the wagon and he tied there (i.e., to the harness) a donkey, even though that without the donkey they are going, it is prohibited, but we don’t see the donkey as something that isn’t there.

אין קושרין סוס בצדי הקרון – when the oxen/cattle pull the wagon we don’t tie a horse to hits side or behind the wagon in order that it will learn to pull, because sometimes, the horse that is behind the wagon pushes the wagon and leads it with its body.

לובדקם (Lybian ass) – a donkey of Lydda and it is large and powerful than the rest of the donkeys/asses and is similar to a camel.

אע"פ שאביהן חמור מותרין זה עם זה – the father/sire of this is a donkey and the father of that one is donkey. And this comes to inform us that we don’t say that it comes at the same of a horse and has intercourse at the side of a donkey/ass and the side of the donkey has intercourse with the side of an a horse, for since their mothers are the same, we don’t fear for the seed of the father/sire.

אבל הנולדים מן החמור עם הנולדים מן הסוס אסורים זה עם זה – since the mother of this one is from the species of the donkeys and the mother of that one is from the species of horses, and follow go after the seed of the mother, and they are two different species. And the Halakha is according to Rabbi Yehuda.

פרוטיות (a sort of hybrids – mules of which it is unknown whether their sires were horses and their mothers asses or the reverse) – a species of mules that a person is unable to stand [upon them] and to verify through signs which of them its mother is a donkey and which of them its mother is horse, therefore, they are prohibited one with the other.

והרמך מותר (but the mule of a horse dam/rammakh gender with its kind – i.e., a mule foaled by a horse) – for they are all of one sex and their mothers are a horse, and in the Arabic language they call a female horse RAMAKH, and similar to it are the offspring of the mule of a horse dam.

אדני השדה (name of a mythical animal, orangoutang)– a large wildlife in the fields , and like a kind of large rope that comes out from the ground in which this wildlife was raised, and its name is known, and it is the charmer/soothsayer that is written in the Torah, and it is attached at its navel with that rope that goes out of the ground, and its form is the form of a man in its face and hands and feet, but no creature is permitted to approach it for it kills and tears all who are near it. Bug when they wish to hunt it, they shoot arrows with a rope until it is severed and it cries out in a bitter voice and dies immediately. And there is a hint concerning it in Job (5:23): “For you will have a pact with the rocks in the field, [and the beasts of the field will be your allies].”

מטמא באהל כאדם – as it is written (Numbers 19:16): “And in the open, anyone who touches a person,” like a person who grew up in the field.

הקופד (hedgehog) – a reptile whose body is full of thorns and when a person touches it, it folds itself and brings in its hands and feet in its stomach and becomes like a ball, and we call it in the foreign tongue, ARITZO.

חולדת הסניים (porcupine) – a weasel that grows in a bush.

כזית במשא (an olive’s bulk when caried) – that it was doubtful to them if it is kind of wildlife and that its carcass defiles by an olive’s bulk, and that it is defiles also in a graver manner through carrying to defile humans, to defile clothing like the carcass of an impure animal, or it is kind of unclean reptile and it defiles in like a lentil but it doesn’t defile by carrying like the carrion of an animal, but rather through contract like an unclean reptile. Bug the Halakha is not according to Rabbi Yossi neither with regard to the large wildlife of the fields nor like the porcupine.

שור בר – an ox that grew up in the desert (i.e., wild ox).

מן בהמה – but its milk is forbidden but it doesn’t require an act of covering, for the Rabbis hold that it was uprooted from civilization but that it fled to the wildness and became a wild ox/a desert ox.

מן חיה – and it requires covering but its milk is permitted, for he holds that it was uprooted from the wilderness. But the signs that the Sages counted to recognize between a domesticated animal and wild animals in the rest of the creatures, it was stated, except for the wild ox. But the Halakha is not according to Rabbi Yossi.

כלב מן חיה – the practical difference to one who writes all wildlife that is in his domain to someone else, or that he dedicates all of the wildlife that is in his domain/possession.

ר' מאיר אומר מן בהמה – but the Halakha is not according to Rabbi Meir.

ערוד – wild ass/the donkey of the wilderness/desert.

ואדם מותר עם כולם – as it is written (Deuteronomy 22:10): “You shall not plow with an ox and an ass together,” but you can plow with a man and an ox, with a man and a donkey/ass.