אלו דברים שאין להם שיעור – From the Torah [itself, it (the corner of the field) has no fixed measure], but from [the perspective of] the Rabbis, it has (another) measure, for it is taught at the end of the Mishnah (actually in Mishnah 2), “we don’t [bring any] less than one-sixtieth.

הפאה – that an individual is obligated to leave at the edge of his field for the poor, as it is written (Leviticus 23:22), “[And when you reap the harvest of your land,] you shall not reap all the way to the edges of your field,[or gather the gleanings of your harvest; you shall leave them for the poor and the stranger: I the LORD am your God.].”

והביכורים – As it is written (Exodus 23:19), “The choice first fruits of your soil you shall bring to the house of the LORD your God…”(see also the exact same formulation in Exodus 34:26, which is the chapter source for the next Biblical quote), and the Torah did not provide for them a [fixed] measure.

והראיון – That a person is obligated to appear in the Temple court on the three Pilgrimage festivals (Passover, Shavuot and Sukkot), as it is written (Exodus 34:23), “Three times a year all your males shall appear [before the Sovereign LORD, the God of Israel,”(see also, Exodus 23:20 and Deuteronomy 16:16) for virtually identical language)” and this appearance in the Temple has no fixed measure, for whenever that he (i.e., that person) wishes to, he goes up and appears and then leaves. Another interpretation: The burnt offerings of “appearing” and the peace offerings [brought] as the festive offering of the visitors of the Temple on the festivals which [a person] is obligated to bring as it is written (Exodus 34:20) “…None shall appear before Me empty-handed” (see also Deuteronomy 16:16 for an identical command)., have no [fixed] measure from the Torah, as it is written (Deuteronomy 16:17), “but each with his own gift, [according to the blessing that the LORD your God has bestowed upon you],” but the Sages gave them a measure (see Mishnah Hagigah 1:2 in a dispute between the School of Shammai and the School of Hillel), the burnt offering is one m’ah silver and the festival offering is two silver pieces.

וגמילות חסדים – [and deeds of lovingkindness] of one’s body, such as visiting the sick and burying the dead and others like them, but deeds of lovingkindness [performed] with one’s money , such as the redemption of captives, the clothing of the naked and the feeding of the hungry and others like them, there is a [fixed] measure that one should give every time such a Mitzvah should come to his hand [to perform which is], one fifth of the profit of one’s possessions, and beyond that, one is not obligated [to give], as we say, a person who wants to be liberal (in his giving of tzedakah on a large scale), should not give more than twenty percent (see Ketubot 50a). Therefore, it is necessary for a person to separate out one fifth of his profit at all times so that it would be [readily] found whenever [an opportunity] to perform an act of lovingkindness comes to his hand, in order that he can sustain him (i.e. the less fortunate), and in that way, he fulfills his obligation.

ותלמוד תורה – [The Study of Torah] has no fixed measure, as it is written (Joshua 1:8), “[Let not this Book of the Teaching cease from your lips,] but recite it day and night, [so that you may faithfully observe all that is written in it…].”

ותלמוד תורה כנגד כולם – it (Torah study) is of equal importance to them all.

אין פוחתין לפאה מששים – from according to the Rabbis [no less than 1/60th]

אף על פי שאמרו אין לפאה שיעור – As we have stated (that there is no measure) from the Torah itself.

הכל לפי גודל השדה – If his field was large and the [number of] poor people few, he provides and increases upon the 1/60th measure – according to the size of his field; and if his field is small and the poor are many, he adds upon the 1/60th according to the multitude of the poor [in the midst of the community].

ולפי הענוה – [according to their humility]. There are those who have as their reading of the text ענוה – with a [letter] VAV, that is to say, according to his great measure of humility, he will increase [his gift] to the poor, based upon the language [found in] (Psalms 18:36), “Your care has made me great.” And Maimonides explained the expression as עניה [with a YOD], that is to say, how the earth will “respond” [as in Hosea 2:24 – “And the earth will respond with new grain and wine and oil…”]. And there are those who have as their reading of the text ענבה – with a BET, and its explanation is the large size of the grain and their smallness, for if the ears of corn of the field are in one place are full and good and in another shriveled [and] thin, he should not leave the corner of the field complete from the bad [grain], but he should estimate one-sixtieth for the bad [parts] and for the pleasing [parts].

מתחלת השדה ומאמצעה – And one does not need to place down the “corner” at the end of the field, as it is written (Leviticus 19:9): “[When you reap the harvest of your land,] you shall not reap all the way to the edges of your field…” said the Torah: Give the “corner” and even though you still have standing grain to reap.

ובלבד שיתן בסוף כשיעור – Even though the Bible extends [the application (of the word פאה ) to include] the beginning and in the middle of the field which have [upon them] the Torah-obligation of [giving] Peah [upon it] to what he had given, nevertheless, he is only exempt if he gives at the end of the field a payment [equivalent to] the measurement of one-sixtieth, together with what he had given in the middle and at the beginning, such is derived in the Jerusalem Talmud. And Maimonides explained that only as long as he gives at the end according to the measure of PEAH that is required for the entire field, that he must set aside at the end of the field one-sixtieth apart from what he had left at the beginning and middle [of the field].

ואם שייר קלח אחד – At the edge of the field and left it for the [obligatory] “corner”, he relies upon it, and everything that he left in the middle and at the beginning, the law of “Peah” is upon it.

ואם לאו – If he did not leave even one stalk at the edge of the field for [the fulfillment of the commandment of] “the corner,” what he had left in the middle and at the beginning [of the field] are not considered “the corner” but it has only the principle of HEFKER/renunciation of ownership and he (Rabbi Yehuda) disagrees with [the opinion of] Rabbi Shimon who says, that nevertheless, it is considered “PEAH/the corner” - but that the owner of the field is not exempted [from his obligation to give PEAH] with this [alone]. And the Halakha is according to Rabbi Shimon.

כל דבר שהוא אוכל – [Food] that excludes the after-growth of a plant producing a deep blue dye/woad, for even though they are “food” from an emergency perspective, it is not called “food” and one is not liable for [the mitzvah of] Peah/the corner of the field [regarding this product]., as it is written (Leviticus 19:9), “When you reap the harvest [of your land, you shall not reap all the way to the edges of your field, or gather the gleanings of your harvest],” there is no “harvest” other than that which is appropriate for eating.

ונשמר – Excluding that which is ownerless/HEFKER which has no guardians, is not liable for [the Mitzvah of] the “corner of the field/PEAH,” as it is written (Leviticus 19:10), “…you shall leave them for the poor and stranger [I the LORD am your God],” excluding that which is ownerless, which has already forsaken.

וגידולו מן הארץ –[something that grows in the ground], excluding morils and truffles lack roots in the land, and their growth is from the air which are not liable for [the Mitzvah of] the corner of the field/PEAH, as it is written (Leviticus 19:9), “[When you reap] the harvest of your land…”

ולקיטתו כאחד – [and such fruits harvested all at once (not singly as they become ripe)] excluding figs and those [fruits] similar to them from the trees when the fruits are harvested first as they ripen , as it is written (Leviticus 19:9), “[When you reap] the harvest [of your land]…,” implying when many of something are harvested together.

ומכניסו לקיום – excluding vegetables which do not endure as they grow moldy immediately, as it is written (Leviticus 23:22), “[And when you reap the harvest of your land], you shall not reap all the way to the edges your field, [or gather the gleanings of your harvest]…” as vegetation is not reaped.

תבואה והקטניות – grain of the five kinds – wheat, barley, spelt, oats and rye. KITNIYOT/pulse beans, beans and lentils and things similar to this.

בכלל הזה – To be obligated in [the Mitzvah of] PEAH/the corner of the field, when they will complete all of these conditions.

האוג – [the red berry of the Venus’ summachtree] – a tree whose fruit is red which is called in a foreign language KURNI ULIM. And Maimonides explained that it is a plant that dresses hides and is called in Arabic SIMMAC, and its clusters are appropriate for eating, but not specifically these which the Tanna [of our Mishnah] enumerated are liable for [the Mitzvah of] PEAH/the corner of the field and not other kinds of trees other than these, rather these and anything similar to them are mentioned.

לעולם הוא נותן משום פאה – Whomever did not leave the corner of the field with attached produce, is liable to set aside [for the commandment of Peah] from what is detached from the soil. And that corner of the field’s produce that one sets aside from what is detached from the soil is given to the poor and is exempt from tithing.

עד שימרח – He should make a heap and pile of grain. But if one came to separate out the corner [of the field] after giving the pile an even shape, he must first separate out the heave-offering/sacred donation to the Kohen and the tithes and afterwards take the corner, for nothing is exempt from tithes other than the corner that was taken prior to giving the pile an even shape.

ונותן משום הפקר ופטור מן המעשרות – He who makes his grain ownerless and another [person] comes and takes possession of it, the person who benefits from it is not liable for tithes, as it is written (Deuteronomy 14:29): “Then the Levite, who has no hereditary portion as you have…” excluding the situation where it is ownerless, where “your hand” and “his hand” are equivalent. But an individual who declares his grain ownerless after giving the pile an even shape, this [grain being] ownerless does not exempt him from tithing.

ומאכיל לבהמה – And even if he himself is permitted to eat an incidental meal (i.e., snack) prior to giving the pile an even shape, but the cattle eat even a regular meal.

נוטל מן הגורן וזורע וכו' – since from the Torah, one who sows the field is exempt from tithing even after giving the pile an even shape, as it is written (Deuteronomy 14:22-23): “You shall set aside every year a tenth part [of all the yield of your sowing that is brought from the field]. You shall consume [the tithes of your new grain and wine and oil…].” But we do not call one who sows “you shall consume,” but according to the Rabbis, he is liable. Rabbi Akiba thinks that prior to giving the pile an even shape, one is exempt from tithes, even according to the Rabbis. But the Halakha is not according to Rabbi Akiba.

שלקחו את הגורן – who purchased grain from the threshing floor/granary, and the Sages fined him so that they would be liable to separate out the heave-offerings and tithes and give them to other Kohanim and Levites in order that they would not jump to purchase grain or wine in the wine-presses or granaries. But if they purchased it prior to giving the pile an even shape, this grain was not yet appointed [as ready] to be given as tithes, and the tithes are theirs.

המקדיש ופודה – A person who sanctifies his granary [to the Temple] and redeems it from the hand of the treasurer, and it is a stack of grain or standing corn that was not yet appointed [as ready] to be given as tithes when it was in the hands of the sacred Temple property, the one who redeems it must take out from it the tithes. But if the granary had been shaped into an even pile by the hand of the treasurer, since at the time that it was worthy of being appointed [as ready] to be given as tithes, that is, at the time of when it had been shaped into an even pile, it was in the hand of the Temple, the redeemer is not liable to remove from it the tithes as that which is dedicated to the Temple is exempt from tithing.