בית שמאי אומרים הבקר לעניים – Whomever declares something ownerless [only] for the poor but not for the rich, he has the law of ownerless, and is exempt from tithes, as it is written regarding gleaning and the corner of the field (Leviticus 19:10): “you shall leave them for the poor and the stranger.” What does the inference of “you shall leave them” teach us? It comes to teach on another kind of “leaving,” which is being ownerless, which is like this, just as this is for the poor but not the rich, even this, which is said in another place, is for the poor and not the rich.

אף לעשירים בשמטה – as it is written (Exodus 23:11): “But in the seventh you shall let it rest and lie fallow.” What does the word ונטשתה /”to be released” come to teach us? It teaches about another renunciation/resignation like this which is being ownerless, which is in the seventh year. Just as the seventh year is for both the poor and the rich, so also being ownerless is for the poor and the rich.

לגפה – stone fence set up one on the other without plaster.

ולכלים – utensil of the plough/strigil.

בית שמאי אומרים אינו שכחה – the dispute of the School of Shammai and the School of Hillel regarding the Omer/quantity of grain in a sheaf that he took possession of to bring it to the city and placed it at the side of a stone fence or at the side of the pile and forgot it there.

ובית הלל אומרים שכחה – And it is taught later in our Mishnah (Tractate Peah, Chapter 6, Mishnah 3), that he picked it up to bring into the city and forgot it, the School of Hillel admits to the School of Shammai that it is not forgotten, this is when he did not place it near the stone fence or near the pile. Another explanation: The School of Shammai states that it is nit forgotten, even with Omer that he did not take pick it up, it is not forgotten, for since he had placed it next to a specific place, he would ultimately remember it, and the School of Hillel states that all the while that he did not pick it up, the School of Hillel admits that if he took possession of it and afterwards forgot it, that it is not forgotten, as we will say shortly.

ראשי שורות העומר שכנגדו מוכיח – Nearby ahead, it explains this (Tractate Peah, Chapter 6, Mishnah 4).

שנים שהתחילו מאמצע שורה – of sheaves, this one turned his face to the north and that one turned his face to the south.

ושכחו לפניהם – after they had started to bind and pile the sheaves, they skipped and forgot it, that is forgetting, as we call it (Deuteronomy 24:19): “Do not turn back to get it.”

ולאחריהם אינו שכחה – if when they turned their faces – this one to the north and that one to the south, and they began to bind and pile the sheaves, and there remained one sheaf between them that they had forgotten, that is not forgetting, because both of them relied upon each upon the other and through that it was forgotten.

יחיד שהתחיל מראש השורה – Now it explains to that which is taught in the Mishnah above (Tractate Peah, Chapter 6, Mishnah 3), [as regards a sheaf at] the end of the row, [the presence of] a sheaf at the end of the row across from it proves [that the first sheaf has not been forgotten], such as there are ten rows here of ten by ten Omers set up by rows from the north to the south, and he began to bind and pile the sheaves at the end of one row and he forgot an Omer behind it, that is forgetting, since he passed it and an Omer stands near it, we call that (Deuteronomy 24:19): “Do not turn back to get it.” Bu if he forgot one Omer/sheaf or two at the end of the row, that is in front of him, and he placed them and return and began to bind and pile the sheaves from the beginning of the second row, that is not forgetting, for we don’t call it “Do not turn back” (ibid.), for I saw that it is his intention to work on another row from those which he left from east to west, and that is what is taught in the Mishnah (in Tractate Peah, Chapter 6, Mishnah 3), at the end of the row across from it proves the point, for the Omer sheaves of the other rows prove concerning those which he left that they were not forgotten and are fit to be considered with them in another row.

הוצני פשתן – like when the flax is uprooted from the field, it is called (hard) flax-stalks (before they are prepared for spinning), that stand like flax-stalks.

שני גרגרים – grapes.

אלו כדברי ב"ה – And their reason is because it is written (Leviticus 19:10): “You shall leave them for the poor and the stranger,” one for the poor and one for the stranger/convert, that is two, and the School of Shammai states three for the poor and four for the owner of the house, as it is written (Deuteronomy 24:19): “it shall go to the stranger, the fatherless and the widow – [in order that the LORD your God may bless you in all your undertakings],” there is three for the poor.

העומר שיש בו סאתים אינו שכחה – as it is written (Deuteronomy 24:19): “Do not turn back to get it,” Omer that you can lift it all up as one and carry it on his shoulders, excluding this of two Se’ah that you are not able to life all of it as one.

אמרו לו יפה כחו – as we have said, two is forgotten; three is not forgotten.

לא אם אמרת בעומר אחד שהוא בגדיש – the law is that one Omer that contains two Se’ah, there will not be any forgetting, because it is like a grain heap, and forgetting does not belong with a pile.

תאמר בשני עמרים – which are like the other small Omer piles.

ככריכות – in small bundles.

קמה שיש בה סאתים ושכחה אינו שכחה – since we derived the forgotten standing crop from the forgotten Omer. Just as an Omer which contains two Se’ah is not forgotten, so also the standing crop which has two Se’ah is not forgotten, and the forgotten standing crop we derive it from the Biblical verse, as it is written (Deuteronomy 24:19): “[When you reap the harvest in your field] and overlook a sheaf in the field,” to include the forgotten standing crop.

טופח – a kind of very thin pulse, and we call it in Arabic “Gilba’an.” But in the standing barley grain, we are speaking of when they were emptied of grain/blasted and they became thin like an inferior kind of barley, and even so, we see them as if they are thick like the rest of the barley, and if when we consider them thick like other barley, there would be in them two Se’ah, even though that now they are blasted and don’t have two Se’ah, they are not forgotten. And we should not interpret that of the inferior barley explicitly that they should consider it as if they are like thick barley, but with barley that was blasted and became inferior, and this is what we say in the Jerusalem Talmud, we see the blasted [barley] as if they are full.

ענוה של שעורים – the word ענוה /fertility with [the letter] ו' (Vav), like [the word] ענבה /stalk of grapes with a ב' (Bet), that is to say, a grain/berry of barley.

הקמה מצלת את העומר – a standing crop that was not forgotten that was at the side of Omer that had been forgotten, prevents/saves the Omer that it would be forgotten, as it is written (Deuteronomy 24:19): “When you reap [the harvest in your field] and overlook a sheaf in the field…” the Omer that is is around it that was harvested is forgotten, and not the Omer that is around it that is standing crop.

ואת הקמה – if he forgot a standing crop and the heads of its ears of corn are attached to another standing crop that was not forgotten, that standing crop that was not forgotten prevents/saves the forgotten standing crop that is attached to it, and it is not forgotten.

העומר אינו מציל – if the Omer was forgotten or the standing crop was forgotten at the side of the Omer that was not forgotten, the Omer that is not forgotten does not save either the forgotten Omer or the forgotten standing crop.

עקורה – detached, and is not uprooted, is attached to the ground, and does not combine to the two Se’ah and a fiber is not forgotten, but if he forgot them, it is forgotten, and especially if he forgotten both of them, for if he forgot the uprooted but did not forget that which was not uprooted, that which was not uprooted saves/prevents that which is uprooted that is next to it.

וכן באילן – A Se’ah of detached fruit next to an attached does not combine, and they are forgotten.

והשום והבצלים – A Se’ah of standing crop of garlic and a Se’ah of standing crop of onions does not combine to two Se’ah of standing crop. Alternatively, a Se’ah of uprooted garlic and a Se’ah of garlic that is not uprooted, and similarly, a Se’ah of uprooted onions and a Se’ah of onions that are not uprooted do not combine.

אם באת – for example when there is leaning between one Se’ah and [another] Se’ah , and similarly, in a vineyard, there is the poor man’s share of grapes between a Se’ah and [another] Se’ah. But regarding fruit of a tree, there is not found the domain of the poor in the middle, for there is no gleaning or poor man’s share of grapes with a train. But the Halakha is not according to Rabbi Yosi.

שנתנה לשחת – to reap while it is still moist to feed to cattle.

לאלומה – to reap in order to prohibit through it other sheaves, like (Genesis 37:7): “binding sheaves [in the field]…”

אגודי השום – garlic that had been harvested/collected in order to bind to them other garlic.

ואגודות השום והבצלים – if he forgot them, they are not forgotten, for it is manner of garlic and onions that we make of them small bundles and we go back and bundle them with five or six of the small ones to one bundle, and on those small ones it is stated that there is no forgetting, because it is like binding and piling sheaves to a place which is not the completion of the work, for we say about at the end of the chapter [of the Mishnah] הגדיש (chapter five) that it is not forgetting.

הלוף – Maimonides explains that it is a species from the kind of onions.

רבי יהודה אומר אין להם שכחה – for all of those that are hidden, as it is written (Leviticus 19:9): “your field,” just as a field is revealed/in the open, so all that is revealed, excluding that which is hidden.

וחכמים אומרים יש להם שכחה – as it is written, “your field” (ibid.), which implies revealed, and it is written (Leviticus 19:9): “your harvest,” that also implies revealed. This is a one limitation following another limitation, and a double limitation serves to widen the scope (i.e., it is an exemplification), and we include that which is hidden. And an explanation of the word טמון /hidden is something that is eaten from it which is hidden under the ground, such as radish, and onion and the garlic and the turnip and similar things to it. But the Halakha is not according to Rabbi Yehuda.

הקוצר בלילה והמעמר – at night.

והסומא – whether during the day and/or at night.

אם היה מתכוין ליטול הגס הגס – since he intended to take the large [sheaves] even the thin ones have no forgetting.

על מנת מה שאני שוכח אני נוטל יש לו שכחה – because he makes a condition against what is written in the Torah and his condition is null/void.