עד אימתי. שדה הלבן – a field of grain and pulse/beans where there is no tree in it.

הליחה – moisture of the ground on account of the rains.

מקשאות ומדלעות (late vegetables or fruits) – cucumbers and gourds, but from then and onward, it appears like repairing his field for the needs of the Seventh year.

נתת תורת כל אחד בידו – this one says that the moisten was used up within my own, and that one says that the moistness was not used up within my own.

אלא בשדה לבן – for he would ultimately sow it after the plowing and he needs to have most of its moistness existing , they do not plow other than until Passover.

ושדה אילן – which is planted already and there is no need that it most if of its moistness exists, for they don’t plow it other than in order that the rains will fall in the depths of the bground, therefore, they plow it until Shavuot/Atzeret. But all of these Mishnayot are superseded as we stated above in the first chapter, for Rabban Gamaliel and his court resolved about these two periods which are Passover and Atzeret/Shavuot and nullified them, and it is permitted to plow until Rosh Hashanah of the Seventh Year.

מזבלין – they bring in to them manure.

מעדרים (hoe) – they dig at the roots of the trees, for every thing that is for the needs of the fruit of the Sixth Year, is permissible with the time added to (I.e., the supplement) to the Seventh Year, and something that is not other than for the need of repair of the tree is prohibited, unless it is something that even in the Seventh Year itself that ists prohibition is ot other than from the words of the Scribes, but in the supplement/time added to the Seventh Year, they did not make a decree.

בית השלחין (a field which needs irrigation) – the rain water is not enough for it and one must water it. The Aramaic Targum/translation of (Genesis 25:29): “[Esau came in from the open,] famished (i.e., tired), he is tired (in Aramaic).

מיבלין – they cut the withered twigs, warts that appear on the tree.

מפרקין – release [the too- luxuriant growth of] leaves from the tree in order to lighten it.

מאבקין – roots that are revealed, they cover them with dust.

מעשנין (fumigate) – underneath the tree to kill the worms growing on it.

אף נוטל את העלין – on the Seventh Year itself, but the First Tanna/teacher did not say other than releasing the [overly luxirant growth of] leaves in the time added to/the supplement to the Seventh Year alone. But the Halakha is not according to Rabbi Shimon.

מסלקין – they remove the stones.

מקרסמין (trim trees) – like מכרסמין with a KAF (trimming) from the language of (Psalms 80:14): “Wild boars gnaw at it [and creatures of the field feed on it],” meaning to say, they sever and cut the dry branches from the tree.

מזרדין (trim, nip shoots off) – themoist branches when they are many, it is customary to cu them and leave some of them and that is trimming/cutting shoots off/thinning.

מפסלין (cut off dry dwigs/trim)- that he takes the refuse, and there are those who interpret [the word] מפסלין as the language of (Exodus 34:1): “Carve [two tablets of stone like the first,]” that they cut all the branches that are on the tree in order that they would become thick.

כזירודה וכפיסולה של חמישית וכו' – the first Tanna/teacher did not permit it other than until Rosh Hashanah of the Seventh Yeaer. But Rabbi Yehoshua held that the Fifth Year is like the Sixth [Year]; just as the Fifth Year enters into the Sixth [Year], so, the Sixth [Year] enters into the Seventh [Year], and just as they trim/nip shoos off of the Fifth [Year] in the Sixth [Year], so they trim/nip shoots off of the Sixth [Year] in the Seventh [Year]

ור' שמעון אומר – From Atzeret/Shavuot and onwards, working of (the Land0 is prohibited [the Tree] is prohibited also in trimming and cutting off dry twigs, and there are three disputes in the matter, and the Halakha is according to the first Tanna/teacher.

מזהמין את הנטיעות (smear plants with rancid oil for keeping off vermin – or – covring a wound in a tree with dung and tie it up) – when the husk/skin of a tree falls off, they attach there manure to heal it in order that the tree won’t die. And there are those who explain [the word] מזהמין – that they smear/anoint the trees with something that its odor is bad in order that the worms will be chased away from the odor or that they would die.

וכורכין – there are those who explain it that they wrap something around the tee in the summer because of the heat and in the winter because of the cold. And there are those who explain it that they wrap the branches one with the other and tie them above at their tops so that they will not be sink to the ground.

וקוטמין אותן (cover them with powder) – there are those who explain to put powder on their roots, and the Aramaic Targum/translation of אפר is ashes/powder. And there are those who explain that they break their heads, like (Sukkah 29b): “their heads are lopped off/broken.”

ועושים להם בתלים – it is customary to make for the tree a fence a cubit around it and they will it with dust. And there are those who explain that they make for it a Sukkah from above to protect it from the heat or from the cold.

על הנוף (on the boughs of the tree) – of the tree, but not upon the root so that he should not do in the Seventh Year in the manner that he does in the rest of the years. But the Halakha is not according to Rabbi Eliezer B’Rabbi Tzadok, but rather it is forbidden to water the tree in the Seventh Year, whether on the boughs or on the root.

סכין את הפגים (pour oil on unripe figs) – fruit which did not complete their ripening, we pour oil on them when they are attached to the tree to hurry their ripening. But sometimes they perforate them and place oil inside the hole; alternatively, they perforate the unripe figs in order that rain can enter into them and they will ripen more quickly.

פגי ערב שביעית – fruit that do not ripen until Tishrei of the Seventh Year, and we don’t pour oil on them and we don’t perforate them on the Sixth Year from after which their ripening was not completed until the Seventh Year entered, and even in a place where thy had the practice not to pour oil, the first Tanna/teacher forbade it. But Rabbi Yehuda distinguishes between a place where they had the practice to pour oil and a place where they did not have the practice to pour oil, for in a place where they did not have the practice to pour oil, anointing is not seen as work and it is permitted.

ר' שמעון מתיר באילן – which is filled with Seventh Yeaer fruit to perform on work on the aftermath of the Seventh Year, because it is permitted to work on the tree, even though the fruit are sanctified with the holiness of the Seventh Year. But the Halakha is according to the first Tanna/teacher.

מבריכין (bending a vine by drawing it into the ground and make it grow forth as an independent plant) – bend the vine-shoot of the vine in the ground and covering it with dust.

מרכיבים – bringing a branch of a tree and engrafting it upon another tree that is of its species.

פחות ל' יום – In the Gemara of Tractate Rosh Hashanah [10b] , it proves that these thirty days of [a graft] taking root, according to the first Tanna/teacher and three days, according to Rabbi Yehuda, and two weeks according to Rabbi Yossi and Rabbi Shimon, that we need prior to thirty days of the addition/supplement of the Seventh Year, that we require that the sapling should take root prior to the supplement/addition to the Seventh Year, and all of them hold that the supplement/addition to the Seventh Year is thirty days, therefore, according to the first Tanna/teacher who stated that there is no taking root less than thirty days, it needs thirty days of taking root and thirty [days] of supplement/addition; according to Rabbi Yehuda who stated that taking root is three days, one needs three days of taking root and another thirty of supplement; to the words of Rabbi Yossi and Rabbi Shimon who stated two weeks, one requires two weeks for taking root and thirty for supplement. And the explanation of taking root is that the sapling takes root and its roots take hold in the ground. And the Halakha is according to Rabbi Yossi and Rabbi Shimon.

האורז – in the foreign tongue, RICE

והדוחן (a species of millet) – MILLIEV.

והפרגין – a kind of pomegranate filled with seeds and its seed shakes within it, and we call it KASHBASH in Arabic and in the foreign language POPOORU.

מתעשרין לשעבר – with the tithe of the previous year. Of ot was the first year or the second of Shemitah, Second Tithe, and if [it was] the third year, the Poor Person’s Tithe.

ומותרין בשביעית – since it had taken root in the Sixth Year before Rosh Hashanah of the Seventh Year, they do not have the holiness of Seventh Year [produce].

ומתעשרין לשנה הבאה – like the year of its harvesting since that in that year, it had taken root. And if it is the Seventh Year, they are not tithed at all and they have the holiness of the Seventh Year. Even though with a tree, we follow after the formation of fruits/leaves, and with vegetables after their harvesting, and with grain and olives after one-third [growth], meaning to say, when they would bring forth one-third of their ripening, then they become liable for tithes; nevertheless, with rice and millet and pomegranates and sesame, which we don’t harvest them as one, we don’t bring one-third of their ripening as one, we don’t follow after them other than following taking root, for in one year, the entire field takes root and we sew it at one time.

פול מצרי – in the foreign tongute, PASHULI

שזרעו לזרע – in order to remove from it seed for sowing but not for eating.

כיוצא בהם – after taking root, like rice and millet, whether for the matter of tithes whether for the matter of the Seventh Year. And exactly when it was own for its seed, but if it was sown for vegetation, we follow after harvesting like vegetation.

הגמלונין – large-sized [bean].

משתרמלו (when they have begun to form pods) – when they have hardened and became like a pocket, and its example, with his traveling bag (Talmud Shabbat 31a – the mean proselyte who came with nothing but his staff and travelling bag – I being without merit or ancestry), which is the pocket of shepherds.

הבצלים והסריסים – which do not make seed like other onions.

ופול המצרי – that was sown for herbs, for if it were seed, that which is taught in the Mishnah above (i.e., Mishnah 8), that we follow it after taking root, even if we didn’t prevent water from them.

שמנע מהם מים שלשים יום – they have departed from the law regarding vegetables that are grown on all water, and have been made like a field sufficiently watered by rain and requiring no artificial irrigation, that suffices with rain water, therefore, we tithe it as according to the previous year.

ושל בעל – a field which is in the valley and it is moist and there is no need to water it. But nevertheless, for vegetation, it requires watering, because of that which is taught that he deprived water from them for two seasons/periods of watering , the time of watering that is customary to water it is called an עונה/period, season, and the Halakha is according to the Sages.

הוקשו – they dried up and became hard.

אסור לקיימן בשביעית – for the fruit of the Seventh Year is forbidden to leave them for sowing.

התמרות (seed-capsules) – the blossom prior that its opening is similar to a seed-capsule, and like him, its head was lopped off and there ascended upon it a seed-capsule in the chapter “The Stolen Lulav” (Tractate Sukkah 33a); another explanation: the seed capsules are similar to sprouts of vines.

מרביצים בעפר לבן – meaning to say, we water the bright field lacking shade (vegetable or grain). And this is the Halakha that we water a bright field lacking shade on the Eve of the Seventh Year in order that the vegetables will come forth in the Seventh Year, and not only this but we water tit on the Seventh Year in order that vegetables came come forth in the aftermath of the Seventh Year.

ממרסין באורז (stir the ground of a rice-field with water – to make it dough-like) – we water the dust of the rice and mix it with water, like (Tractate Yoma 43b) – they placed it in the mixer.

אבל לא מכסחין (you may not trim rice plants) – we don’t cut the leaves of the rice, it is the Aramaic Targum/translation of לא תזמור/”or prune your vineyard” (Leviticus 25:4)/you shall not trim, and the Halakha is according to Rabbi Shimon.