לא יאמר. לחלק – that you should take a portion of them, because it is placed upon him to bring his [Second] Tithe to Jerusalem, and it is found that he pays his debt from Second Tithe.

העלם שנאכלם ונתה – for it appears that he is inviting him to eat with him, and this is permitted.

אבל נותנים לזה לזה מתנת חנם – it is explained above at the beginning of the first chapter (Mishnah 1).

מפני שהוא ממעט באכילתו – for heave-offering is forbidden to one who has bathed but must wait until sunset to be perfectly clean and to foreigners (i.e., non-Kohanim).

ורבי שמעון מתיר – who holds that it is permitted to bring holy things to the house of defilement/blemish.

מה אם היקל בזבחי שלמים – that one purchases peace offerings with the monies of Second Tithe, and even though he lessens his eating [of them] for they are able to become rejected in consequence of an improper intention on the part of the officiating priest and the remnant [which are portions of sacrifices left over beyond the legal time and bound to be burnt] which become impure, shall we not be lenient concerning the heave-offering to purchase it with the monies of Second Tithe which do not have the laws of improper intentions on the part of the officiating priest and the remnants of sacrificial portions left over beyond the legal time nor the law of impurity, for not all the things that make that which is holy impure make the heave-offering impure. And the Halakha is not according to Rabbi Shimon.

מי שהיה לו מעות – of Second Tithe, and he must with them unconsecrated things that are not for eating, drinking or anointing.

ולחבירו פירות – of unconsecrated produce and he wants to do a favor for him, that he should redeem the monies of Second Tithe for his produce.

אוכל פירותיו בטהרה – for the sanctity of [Second] Tithe takes effect on the produce and he must eat them in purity.

ולא יאמר כן לעם הארץ – who is suspected of eating produce of [Second] Tithe in defilement.

אלא בדמאי – such as if those monies of Second Tithe were of דמאי/suspicion as to the tithes therefrom being taken properly, or whether it is permissible to say this even to an עם הארץ/ignoramus/illiterate, lest the monies were not [Second] Tithe.

ומעות במדינה – and the Monies of Second Tithe outside of Jerusalem [in the country] and he requires them, and it tells us that there is no need that the produce and monies should be in one place. And in addition, our Mishnah teaches us that even though the produce of Second Tithe cannot be redeemed in Jerusalem, the monies of Second Tithe can be redeemed in Jerusalem.

מעות – of Second Tithe

נכנסות לירושלים ויוצאות – for the sacred precincts [of Jerusalem] retain the monies in the same manner that they retain the produce.

אף הפירות נכנסים ויוצאים – and specifically to take them out to grind them and to back them and afterward to return them to Jerusalem, Rabban Shimon ben Gamaliel permits this, because more [produce] they would take them out to grind and to bake outside of Jerusalem, than from what is in Jerusalem itself. And the first Tanna also prohibited this. But the Halakha is not according to Rabban Shimon ben Gamaliel.

שנגמרה מלאכתן – for tithing, as is taught in the first chapter of [Tractate] Maaserot (Mishnah 5): “When is their harvesting time to make them liable for tithing?”

ועברו בתוך ירושלים – while they were still forbidden eatables, pending the separation of Levitical and priestly gifts (טבל).

יחזור מעשר שני שלהן – he should return their Second Tithes, for he holds that gifts that were not separated as offering (i.e., to be consecrated), are also like those which were consecrated, the sacred precincts [of Jerusalem] have retained it (and it cannot be redeemed and taken out of Jerusalem again – see Makkot 19b) for Second Tithe.

ושלא נגמרה מלאכתן – such as baskets of grapes for the vat for wine pressing, etc., but baskets of grapes for eating, have been completely harvested.

למוקצה – a place where we spread the dates out to dry which is called the storage of fruits/מוקצה.

רבי שמעון בן יהודה אומר וכו' – He thinks that according to the School of Hillel, gifts that were not separated as offering (i.e., to be consecrated) are not like similar to those which were consecrated; alternatively, even if they were similar to those consecrated, these words refer to [the matter] of the remainder of things, but since the matter of the sacred precincts [of Jerusalem] retaining them is Rabbinic, the School of Hillel is liberal. But the Halakha is according to Rabbi Shimon ben Yehuda, for the Schools of Shammai and Hillel did not disagree other than on fruit which had not completely harvested, according to the words of the First Tanna/teacher of the Mishnah.

והדמאי – eatables forbidden pending the separation of sacred gifts that had been doubtfully tithed.

נכנס – to Jerusalem

ויוצא ונפדה – outside of Jerusalem after it had left, and one is not required to return it [to Jerusalem]. And this concluding segment of the Mishnah, according to the first teacher [of the Mishnah] is necdssary and is according to the School of Hillel.

בפנים – from the wall [towards the inside]

ונוטה לחץ – towards the wall of Jerusalem

מכנגד החומה ולפנים כלפנים – for between the branches of the tree or the root of the tree which is against the wall and inside is considered like it is inside [the wall] and we eat there the Second Tithe and do not redeem it; and between the branches of the tree and the root which is against the wall and outside is considered as outside, and we redeem there the Second Tithe and do not eat it. And this is what is taught in the third chapter of Ma’aserot (Mishnah 10) and in Jerusalem, everything follows after the branches, that is to say, even after the branch.

בתי הבדים – [in the building containing the tank and all implements for pressing olives] which stores in them oil, and they would regularly make these buildings in the walls of the capital.

שפתחיהן לפנים – [inside] from the walls of Jerusalem and those are outside the walls of Jerusalem

מכנגד החומה ולפנים כלפנים – and we eat there the Second Tithe and the lesser holy things, and we don’t redeem Second Tithe there.

מכנגד החומה ולחוץ כלחוץ – and we do not eat Second Tithe and holy things there, but we redeem Second Tithe there.

הלשכות בנויות בקודש – in the Temple courtyard

ופתוחות לחול – to the Temple Mount

וגגותיהן קודש – and this is that their roofs were even to the surface of the Temple courtyard, such as that the Chamber of the Temple treasury for congregational sacrifices was on the slope of the [Temple] Mount, for if their roofs were not even to the surface of the Temple courtyard, we hold that the upper chambers and the roofs were not sanctified.

תוכן קודש – for the slaughtering of lesser holy things, and for the eating of the Holy of Holies and to be liable for them because of defilement.

באב הטומאה – a reptile and something that died of itself and similar things.

בולד הטומאה – this offspring/secondary cause of the defilement as it is taught in our Mishnah is not the offspring of a defilement that came in contact with the original/direct causes of Levitical uncleanness which is impure from the Torah, but the offspring/secondary cause of defilement is from the Rabbis, such as that which came in contact with utensils that were defiled by liquids.

יפדה – of Second Tithe that was defiled, we redeem it even in Jerusalem, as it is written (Deuteronomy 14:24): “[Should the distance be too great for you,] should you be unable to transport them….” And there is no שאת/transport other than food, as it is written (Genesis 43:34): “Portions were served them from his table; [but Benjamin’s portion was several times that of anyone else]…”.

ויאכל הכל בפנים – that they don’t say we saw Second Tithe that entered into Jerusalem and also went out, because there is a “voice” for [Second] Tithe that leaves, but we should not be fear that when he redeems it, lest they say, “We saw Second Tithe that was redeemed in Jerusalem,” for there is no “voice” for that which is redeemed.

חוץ משנטמא באב הטומאה בחוץ – for since it entered when it was impure, the partition does not absorb it.

חוץ משנטמא בולד הטומאה בפנים – but if it had been defiled with the offspring/secondary cause of the defilement outside [of Jerusalem] even though it was defiled with the offspring/secondary cause of the defilement according to the Rabbis, but from the Torah it is pure, he should eat it outside. And in the Jerusalem Talmud, he establishes it like the case where they brought them in on the condition that the partitions would not absorb it, but if he did not make the condition, since it came into [Jerusalem], behold it is pure according to the Torah and he can eat it inside [Jerusalem].

הלקוח בכסף מעשר שני – produce that was purchased from the monies of Second Tithe

יקבר – since its commandment had been completed and he purchased produce from the Second Tithe monies, he does not have to further redeem it.

שכן נפדה טהור ברחוק מקום – for Second Tithe that is pure, we redeem it outside of Jerusalem, as it is written (Deuteronomy 14:24): “….because the place [which the LORD your God has chosen to establish His name] is far from you….” But that which is purchased with [Second] Tithe money is not redeemed outside of Jerusalem when it is pure, as it is taught in the Mishnah of the first chapter (Mishnah 6), “but if wittingly, it must be brought to the place (i.e., Jerusalem) and eaten there. And the Halakha is not according to Rabbi Yehuda.

על ידי עורו – with its hide

ר' שמעון אומר: יפדה – and in this they disagree, for the first Tanna holds that we do not redeem the the holy things to feed them to dogs, and Rabbi Shimon holds that we redeem the holy things to feed them to dogs. But the Halakha is not according to Rabbi Shimon.

לקחו חי ושחטו ונטמא יפדה – Here, Rabbi Yehuda does not dispute as he disputed about produce that was purchased with the [Second] Tithe money and were defiled, for since it was purchased alive, he lacks the distance [from the Place (i.e., Jerusalem) because he can carry it in any place that he desires. Therefore, it is like Second Tithe itself, and it is redeemed when it becomes defiled in the same manner that Second Tithe is redeemed when it is defiled.

רבי יוסי אומר יקבר – for he is more stringent that Rabbi Yehuda as he holds that even though he purchased it alive, its law is that it is like produce purchased with the money of [Second] Tithe.

לקחו שחוט ונטמא הרי הוא כפירות – And just as the first Tanna and Rabbi Yehuda disagreed above concerning produce purchased with [Second] Tithe money, so too they disagree on this.

המשאיל קנקנים למעשר שני – A person who lends his wine-vessel to bring in wine in them as he already called it by name “Second Tithe.” (see Ma’aser Sheni, Chapter 4, Mishnah 7)

אע"פ שגפן – that he closed their mouths with a stopper after he filled them.

לא קנה מעשר – the wine-vessel was not seized in the holiness of [Second] Tithe.

זלף לתוכן סתם – when he brought in wine of produce prior to the separation of priestly and Levitical gifts.

עד שלא גפן – if he called it by the name, “Second Tithe” before he closed them with a stopper.

אם משגפן – if after he closed them with a stopper, he called it by the name, “[Second] Tithe.”

קנה מעשר – the wine-vessel is seized in the holiness of [Second] Tithe and it requires being redeemed for private use like wine, if he comes to redeem it with silver [money].

עולות באחד ומאה – we are speaking about Priest’s due, if a wine vessel of Priest’s due [wine] was combined with one hundred non-sacred wine-vessels [filled with wine] and their mouths had not been closed with a stopper we consider it as if all of them became combined one with the other, and are neutralized in one-hundred and one according to the law of Priest’s due that was combined with non-sacred [wine].

משגפן מקדשות בכל שהן – and even one in one-thousand is not neutralized and all of it should be sold to a Kohen for the monies of Priest’s due, except for the one of them that Kohen takes without money.

עד שלא גפן תורם מאחת על הכל – and it is considered to be brought near.

מפתה ומערה לגת – if he comes to dedicate from one on the entire after he had sealed them up, he must empty them into the wine-press.

ואינו צריך לערות – and it is enough for them with the opening as it was at first

בד"א – for if after he sealed it up, he called it by the name [Second Tithe], the [Second] Tithe acquired the wine-vessels.

במקום שדרכן למכור סתומות – that in the same manner in Jerusalem, the wine-vessel is secondary to the wine as it is taught in the Mishnah above in the first chapter (Mishnah 3). Therefore, he has also - acquired [Second] Tithe in the country (i.e., outside of Jerusalem and the Temple).

אבל במקום שדרכן למכור פתוחות לא יצא הקנקן לחולין – in Jerusalem. Therefore [in the country] he also did not acquire [Second] Tithe.

אבל אם רצה להחמיר על עצמו למכור במדה – Whomever purchases wine with the monies of Second Tithe in Jerusalem, when the seller comes to sell, if he wants to be stringent with himself and said: “Such-and-such wine with a measure I sell to you for such-and-such monies.

יצא קנקן לחולין – and even if the wine-vessels are closed.

This is how we read it (the Mishnah): ר"ש אמור אף האומר לחברו יין זה אני מוכר לך חוץ מקנקנים יצא קנקן לחולין – And in the Jerusalem Talmud it explains it that Rabbi Shimon refers to that which was taught in the Mishnah above that if he sealed [it], he called it the name “[Second] Tithe}. And we learn that Rabbi Shimon specifically calls all the wine in the wine-vessel by the name “[Second] Tithe,” but if he said: “All he wine is [Second] Tithe except one-fourth, even though when he comes to to measure for his friend that one-fourth, he said to him: “This wine I sell to you except for the wine-vessel that I want to leave for the [Second] Tithe that is in it, nevertheless, the wine-vessel was not made secondary to the Second Tithe, and the wine-vessel is expended for a non-sacred purpose and he does acquire [Second]Tithe.