כלל גדול. ולדמיו שביעית – if he sold them and received their value in payment, their monetary value has the holiness of Seventh Year [produce].

יש לו ביעור – when it is consumed by the wildlife/beasts of chase, he is obligated in its removal [from the house].

עלה לוף שוטה (leaves of the wild LOF – species of onion) – it is necessary to teach the leaves of the wild LOF, because it is taught in the concluding chapter of [Tractate] Uktzin (Chapter 3, Mishnah 4), that they do not defile with ritual uncleanness as food [until they are sweetened], you might think that I would say that the holiness of the Seventh Year do not take effect, it comes to tell us [that this is not the case].

הדנדנה (dandana/mint) – in Arabic NAANAH, and in the foreign language MINTO (i.e., mint).

העולשין (endives) – there are two kinds of endives: garden endives and field endives, and in the rest of the years where garden endives are available, field endives are not considered as food and do not defile with ritual uncleanness as food and here it comes to tell us that in the Seventh Year where garden endives are not found, field endives are considered [as food] and defile with ritual uncleanness as food and the [laws of] the Seventh Year are practiced with them.

וכרישין (leeks) – also there are two kinds of leeks – garden leeks and field leeks, but field leeks it was necessary to inform us about.

הרגילה – they are purslane, and in the foreign language, BIRDUGLISH.

ונץ החלב – white flowers like milk. Another explanation: it is a grass that when it is cut milk comes out.

החוחים והדרדרים (thorns and thistles/artichokes) – they are kinds of thorns.

אסטיס (woad) – that they dye with it like Tekhelet/bluish dye – and it is called NEEL in Arabic, and they harvest it and it grows and it is similar to spontaneous after-growth; for this reason, the Tanna/Teacher calls them ספיחי אסטיס/aftergrowth of woad.

וקוצה (madder – a plant used in dyeing red) – one of a kind of dyes and there are those who say that it is ALATZPOR in Arabic.

יש להן שביעית – the holiness of Seventh Year [produce] is practiced with them, not to cause them loss and not to do business with them.

ויש להם ביעור – when the time arrives for removal, one must remove them [from the house – in years three and six] as will be explained inside the laws of removal (Chapter 9, Mishnah 2).

עיקר – root.

ערקבלין (palm-ivy/prickly creepers) – my Rabbis explain this as grass that grows near the palm tree and rises and is attached around the palm. But I heard that it is grass that its leaves are similar to a scorpion.

והחלבצין (bulb of Ornithogalum) – the roots of the Ornithogalum that was mentioned above (in Mishnah 1 of this chapter).

הבכרייה (hazelwort/spike-nard – an aromatic plant) – they call it KANGAR in Arabic.

הפואה (dyer’s madder) – in Arabic, PUAH, and in the foreign language, ZRUYAH.

הרכפה (tuberous-rooted plant used for dyeing/a kind of onion) – roots that are under the ground and they seethe it and drink from them their oil, and these are fit as an antidote to worms in the stomach.

אין להם ביעור – because they continue to grow in the ground (as perennials) and they aren’t consumed by the beasts of chase/wildlife in the field, therefore, there is no need to remove them from the house.

דמיהם מתבערים עד ר"ה – this is what he said: their monetary valu needs to be reoved from the world prior to Rosh Hashanah of the Eighth Year, and the same law applies that they had to teach in the Mishnah that they remove it it after Rosh Hashanah if there is anything of those funds in the world after Rosh Hashanah of the Eighth Year, one is obligated to remove them in the holiness of the Seventh Year.

ק"ו לדמיהן – But Rabbi Meir held: I am stringent regarding their monies (from the sale of the produce) more than the actual produce itself, for the produce/fruit is recognized that it would not be used for commerce, but money is not recognized and one might come to use it for commerce. But the Halakha is not according to Rabbi Meir.

והנץ שלו – the flower/blossom that is on the upper portion a frui/protuberance on the blossom-end of fruits (having the appearance of a pestle seated in a mortar).

וקליפי אגוזים – all of these are one dyes with them.

והגלעינים (stone/kernel of a fruit) – stone/kernel of fruit, as for example, the stones that are in olives that we remove oil from them. And the stones of dates that are appropriate for food for cattle.

צובע לעצמו – as it is written (Leviticus 25:6): “[But you may eat whatever the land during its sabbath will produce -] you, [your male and female slaves, the hired and bound laborers who live with you),” for all of your needs.

שאין עושים סחורה בפירות שביעית – and dyeing for pay is business.

לא בבכורות ולא בתרומה – perhaps they will be detained with him and they will come to be a snare to him. And exactly with a first born living animal, they decreed this but if it is slaughtered, it is permitted t sell it, even according to the Rabbis, as long as they don’t sell it in a bazaa/a number of booths put up for a mercantile fair.

ולט בנבלות ואל בטרפות – for after the All-Merciful wrote that “they are unclean for you,” (Leviticus 11:27), why does it have to state further, “and they will be impure for you,” (Leviticus 11:35) but rather one is for the prohibition of eating and the other is for the prohibition of benefitting from it. But if you say – that the donkey, the camel, the horse and the mule, these are different for they are gown for their work and they are not forbidden to do business, but rather, with something that stands to be eating. And any thing that is forbidden from the Torah is prohibited to conduct business with, but a thing that from their words (i.e., the Sages) it was made forbidden, it is not forbidden to conduct business with it, but rather, wine of gentiles of which it is not known that it has been dedicated to an idol, that was made forbidden according to their words (I.e., of the Sages), it is forbidden to conduct business with it.

ולא יהא לוקח – meaning to say, to gather and sell in the market as it appears like business, but when his son sells it by his hand, meaning, for him, even though he gathered them to sell them, it does not look like business.

לקח לעצמו – gathered it for himself to eat and there was leftover, it is permitted to sell them, even he himself.

לקח בכור – [a firstling] having a blemish (which is unfit for consumption by Kohanim; see Tractate Bekhorot, Chapter 5, Mishnah 2) which is permitted to foreigners (i.e., non-Kohanim).

מותר למכרו – as long as he does not sell it other than for the price that he purchased it for, that he should not profit from it.

מותרין למכרן – because it is written regarding an animal that dies of itself (Deuteronomy 14:21): “[You shall not eat anything that has died a natural death; give it to the stranger in your community to eat,] or you may sell it to a foreigner,” abut the Torah didn’t prohibit other than to keep thema live to engage in business with them but if he accidentally caught unclean animals, it is permitted.

ר"י אומר אף מי שנתמנה (if he incidentally encounters it) – even though that he does not hunt but rather that he found impure birds like (Deuteronomy 22:6): “If, along the road, you chance upon a bird’s nest.” But he disputes the first Tanna/teacher who stated that he especially was hunting.

נתמנה – incidentally encounters, from the language (Daniel 1:5): “The king allotted daily rations [to them from the king’s food and from the wine he drank[.”

וחכמים אוסרים – to someone who is does not hunt, and even has no skill in this, and the reason of the Rabbis is because the hunters that need to give a tax to the king from their trade, they (i.e., the Rabbis) permitted them to sell impure beasts, birds and fish in order that they are able to make payment to the king of the tax that is upon them, but not the rest of the people. But the Halakha is according to Rabbi Yehuda.

לולבי זרדים (young sprouts of the service-tree, the interior of which is eaten as a relish) – the branches of the tree whose name is “sorb.”

לולבי האלה (branches of the terebinth) – the language of (Isaiah 6:13): “[It shall be ravaged] like the terebinth and the oak, [of which stumps are left even when they are felled: its stump shall be a holy seed],” BALLUT in Arabic and GALNADI in the froeign language.

בטנה (pistachio) – from the language of (Genesis 43:11): “pistachio nuts and almonds”; in Arabic, POSTAK.

והאטדים (white thorn)– a kind of the species of thorns that grow in it hard black stones/kernels and they are eaten.

אבל לעלים – of all of these there is removal, even though the branches do not fall, and I do not call them (Leviticus 25:7): “and your cattle and the beasts] in your land may eat all its yield],” they cease to beasts from the field; cease to your cattle from the house, nevertheless, the leases that fall are from the place of their attachment. And the branches which are attached are called, “their fathers,” and since they fall, they have removal.

וורד – rose.

והכופר (cyprus flower) – nit is what we call ALHANAH in Arabic. And there are those who say that it is a perfume that they call GROPOLI.

והקטף (balsam) – the balsam tree.

לוטם (resin – used as a perfume; Maimonides calls it a chestnut or hazelnut) – It is the Aramaic translation of (Genesis 37:25): “[their camels bearing] gum, balm [and ladanum to be taken to Egypt];” And there are those who say that it is TZINBAR in Arabic; PANYULISH in the foreign language.

יש להם שביעית ולדמיהן שביעית – the same law applies that they have removal [from the house] and their monetary value has removal, and even though it is not mentioned in the Mishnah.

מפני שאינו פרי ([that balsam is not subject to the laws of the Seventh Year]) – and their law is like wood that do not have the holiness of the Seventh Year because their benefit comes after their removal [from the house], and the Torah stated (Leviticus 25:6): “But you may eat whatever the land during its Sabbath will produce” – that which is similar to eating for their benefit and removal are equivalent, excluding the wood whose benefit comes after their removal. But the first Tanna/teacher [of this Mishnah] holds that the balsam is its fruit. And the Halakha is according to Rabbi Shimon.

ורד חדש שכבשו בשמן שין – a rose of the Seventh Year that was preserved/pickled in oil of the Sixth [Year], he will remove/gather the rose prior to the time of removal [from the house] arrives and everything is permitted. But a rose of the Seventh Year that was preserved/pickled in oil of the Eighth [Year] and the time for the removal has already arrived of the rose, he is liable to removal everything, as it is taught at the ending clause: [Produce of the] Sabbatical Year renders forbidden [subject to the laws of the Sabbatical year] all other [permitted produce] of the same species [with which it has been mixed]. But [if the two lots of produce are] not of the same species, [only if the produce of the Sabbatical year] imparts its flavor [does it render the other produce forbidden].

וחרובין חדשים וכו' – here we are speaking of one who comes to drink the wine after the time of the removal [from the house] and in every matter, e is liable to remove it. But if the carobs did not remain/tarry in the wine until the time of the removal, he gathers/collects the carobs and the wine is permitted like sifting, and this is taught explicitly in the Tosefta (see Tosefta Sheviit, Chapter 5, Halakhot 13-14 in the Lieberman edition to Seder Zeraim, page 188).

זה הכלל וכו' – it speaks about aoll the prohibitions in the Torah, that in all of them, of the [permitted produce of the] same species with however small the amount of produce and with two separate species when it imparts a flavor, and it is not the Halakha.

השביעית אוסרת בכל שהוא במינה – after the removal. But prior to the removal [from the house], they lack the holiness of the Seventh [Year], which would be prohibited to cause it loss and to conduct business with them until there is the imparting of a flavor, whether of its own species or not of its own species.

ושלא במינה – even after the removal when it imparts a flavor.