הפיגם (the herb rue – with leaves that a re wide below and narrow on top) – a grass that is called RUTA in the foreign language.

והירבוזין (asparagus, strawberry-blite) – ASPARGEE in the foreign language, and the wild ASPARGEE of the fields that are not of the gardens.

והחלגלוגות (purslane)- in Arabic RAGLA and in he foreign language VIRDOLAGESH.

וכוסבר (coriander) – COLIANDER in the foreign language. And especially of the mountains, but they of the gardens they are highly regarded. . And similarly, and parsley of the rivers especially but not of the garden.

כרפס – APIYU in the foreign language.

גרגיר (garden rocket) – ORIGA in the foreign language.

שבאפר – that grows in the reed-grass. But of the garden it is highly regarded.

פטורים מן המעשר – in all of the years, as it (i.e., the Mishnah) explains the reason, that there are not in a similar manner guarded and are not highly regarded in the eyes of their owners and they make them ownerless, and that which is ownerless is exempt from the tithes, as it is written (Deuteronomy 14:29): “Then the Levite, who has no hereditary portion as you have,” with a a matter that he does not have a hereditary portion as you have, he takes his tithes, excluding that which is ownerless, gleanings, the forgotten sheaf and the corner [of the field] that he does have a portion as you have.

ונלקחים מכל אדם בשביעית – (and are brought from anyone during the Sabbatical Year) – because there is no way to guard them, for every thing that has a way to guard it is prohibited to acquire it from an illiterate individual (i.e., a person who does not know/observe the laws of Levitical purity and the tithes) in the Seventh Year , for he is suspect to guard the produce, and not to make them ownerless, and a person who acquires it from that which guarded, even like one-half an Issar’s worth is prohibited. And all of these of our Mishnah whose legal presumption is that they don’t guard them are permitted to purchase them for an illiterate individual in order to have food for the three meals [of the Sabbath or Festival day] alone and not more, for we don’t transfer the monies of the produce of the Seventh Year to an illiterate individual, even though that this produce is from that which is ownerless, more than food for three meals, because he is suspect to store the monies and don’t practice with them the Sanctity of the Seventh Year.

שלא נחשדו עליהם עוברי עבירה – because to bring them from that which is guarded. But the Halakha is not according to Rabi Yehuda.

כל הספיחין מותרין – to acquire from all persons, for we legally presume that they are not from that which was guarded.

חוץ מספיחי כרוב – that their legal presumption is that they are from that which is guarded.

Because there is nothing of a similar manner among vegetables of the field that do not grow like them in the wilderness, but the Halakha is not according to Rabbi Shimon.

שלש ארצות – in the Land of Israel separated one from the other for the matter of removal [from the house]. And the removal that is mentioned in each place in the Seventh Year is that whenever it is not found in the field from the same species that he collected for himself in the house, he is obligated to remove that species from the house immediately. As for example, if he gathered figs and made of them dry figs, he cannot eat from those dry figs, even during the Seventh Year, but rather, whenever they are found as figs attached to the tree, when the figs were used up from the trees, one is required to remove the dry-figs that are in his house, or to eat all of them immediately, or to make them ownerless until there not remain any of them in house, as it is written (Leviticus 25:7): “and your cattle and the beasts [in your land may eat all its yield],” whenever the beasts eat in the field, the food for the cattle is from the house; when it ceased for the beasts from the field, it ceased to your cattle from the house. And each individual section from it is divided into three parts.

כל שאינו מגדל שקמים גליל העליון – for the sycamore [trees] do not gorw other than in the lowlands, and a sign for the matter, (I Kings 10:27 – there is a printer’s error in the text – as the “yud” was lengtnened to look like a “vav”): “[The King made silver as plentiful in Jerusalem as stones,] and cedars as plentiful as sycamores in the Shephelah.”

ותחום טבריה – it is the valley, these three are from the Galilee.

ההר והשפלה והעמק these are the three sections of the land of Judah/Judea.

שפלת לוד. והר [שלה] לוד. ומבית חורון עד הים – these are the three sections of the Transjordan, and the lowlands of Lod are like the southern lowlands , and whenever one eats in the [southern] lowlands, one eats in the lowland [of Lod]. And the mountain of the lowland of Lod they eat there whenever they eat on the Mountain of the King.

מבית חורון ועד הים מדינה אחת – and whenever it did not cease for the beasts from one of these places that are between them, the people of this border are able to eat through the one place that it (i.e.,) food) did not cease there for the beasts from the field.

ולמה אמרו ג' ארצות – since there are three lands in each one, that makes here nine lands, for what Halakha did they say that there are three lands for removal [from the house] and not more?

שיהיו אוכלים בכל אחת ואחת עד שיכלה האחרון שבה – they eat in Judea/Yehuda until the last [of the Seventh Year produce] runs out in its three lands, and similarly in the Galilee and similarly in the Transjordan. But if they don’t eat in Judea through that which is in the Galilee, nor in the Galilee through that which is in Judea, and we learn/derive that no beast that is in Judea distances itself to leave from Judea to the Galilee, or from the Galilee to Judea, but they leave from [one part of] Galilee to [another part of] Galilee and from [one part of] Judea to another [part of] Judea.

ושאר כל הארצות כהר המלך – the rest of all the lands that are in the Land of Israel eat through the produce/fruit that are found in the Mountain of the King and they were the majority of the produce and last from all the est of the lands in the Land of Israel.

וכל הארצות כאחת לזיתים ולתמרים – all the lands that are in the Land o Israel eat olives and dates through one land that didn’t cease in it the olives and dates for beasts from the field, whether they are in this land in Judea or in Transjordan or in the Galilee. But the Halakha is not according to Rabbi Shimon.

אוכלין על המפקר – they eat from what is in the house through that which is found from the same species in the field in an ownerless place. But if it that species stopped and ceased from the place that is ownerless, even though it is found of it in a guarded place in the houses or in the gardens, he is liable to remove them [from the house] as we say that it ceased for the beasts from the field, it ceased for the cattle from the house.

ר' יוסי מתיר אף על השמור – but the Halakha is not according to Rabbi Yossi.

אוכלים על הטפיחים (they eat the stinted/poor grains or the growth between the grass) – on what the birds place in the stinted poor/stinted grains, that are earthenware jugs that are built into the wall where there birds that build a nest. And they eat from what is in the house all the while that it is found from that species in the poor/stinted-grains.

ועל הדופרא (a species that bears a species of figs twice a year) a tree that makes fruit twice in a year, they eat the first until the last runs out that is in their species.

אבל א על הסתווניות – they don’t eat the grapes through the grapes that grow in the days of the autumn (i.e., winter fruit).

רבי יהודה מתיר – [Rabbi Yehuda permits] to eat grapes through the winter fruit/that grow in the autumn all the while that they produce first fruits prior to the end of he summer. But the Halakha is not according to Rabbi Yehuda.

הכובש ג' כבשים (he who puts three sorts of pressed vegetables into a jar) – three kinds of vegetables.

בחבית אחת – of vinegar or of brine, in order that they will preserve/maintain the three kinds of vegetables together.

רבי אליעזר אומר אוכלים ע הראשון – and since the first species of them was completed from the field, all of them wer forbidden, and even those that were not completed, for that species that completed provided a flavor to those that had not been completed and forbade them, and it is taught in the Mishnah above in Chapter 7 of [Tractate] Sheviit (Mishnah 7), that the Seventh Year prohibits its species, however small, and not of its own species through its imparting a flavor.

רבי יהושע אומר עף על האחרון – with the support of the species that was completed last an be eaten from the three of them, even though the two had ceased for the beasts that are in the field, and the reason of Rabbi Yehoshua is since that these that were completed were absorbed from the the taste of that which had not completed, as the Biblical verse states (Leviticus 25:12): “you may onl eat the growth direct from the field,” all the while that ou eat from the field, you eat from the house, and this Biblical verse is extra, for we expound it from (Leviticus 25:7): “and your cattle and the beasts in your land may eat all its yield,” all the while that beasts eat in the field, your cattle eats from the house, etc. But, the Biblical verse comes for that which si pressed/pickled and this is what he said (Leviticus 25:12): “you may only eat the growth directly from the field,” if there is in the field a bit from what is pressed in the house, that the taste is absorbed in the the thing that is pressed, there is of its species still in the field that still was not completed, even though that the essence of the fruit/produce was completed, nevertheless, “you may eat the growth directl from the field,” and there is no need to remove it [from the house].

כל ירק אחד הוא – the Sages did not provide a measurement for each vegetable and every vegetable on its own, but rather, even though the three of them were completed from the field, but since there are the rest of the vegetables that did not cease, he eats through the other vegetables and does not remove them from the jar until all of the vegetables have run out from the field. And the Halakha is according to Rabban Gamaliel that all that its species have ceased from the field, he can remove its species from the jar and eat the rest.

המלקט עשבים לחים – he eats them [in the Seventh Year] without removal until the moistness of the land dries up that sweetens the produce and fruit; from then and onward, he is liable to remove them from the house.

המנגב ביבש – the person who gathers dry grasses, eats them without removal [from the house].

עד שתרד רביעה שניה – which in an average/intermediate year is the twenty-third of Mar Heshvan; from then on, he is required to remove them [from the hosue].

מגבב (gathers dry plants/leaves) – the Aramaic translation of (Exodus 5:12): “[Then the people scattered throughout the land of Egypt] to gather stubble for straw,” for rakings.

רביעה – because the rain fructifies the ground and bears living brood like this male that copulates the female. Another interpretation: that it sprinkles the dust and causes it to lie down. The Aramaic translation of (Genesis 29:2) (the Biblical text referred to does not have the requested verb in the singular tense – but it does appear in the plural): “three flocks of sheep were lying there beside it,” -lying.

ועלי גפנים – moist [leaves of vines]. They eat them all the while that the are found in their early stage of ripening, meaning to say, when they are attached to the tree.

שישורו – that they will fall.

והמגבב ביבש – owners of dry reeds and vines, he consumes them until the second rainfall occurs, and after that he should remove it [from the house].

בכולן – whether grasses or reeds and vines whether moist or dry, but the Halakha is not according to Rabbi Shimon.

עניים נכנסים לפרדסאות – in the rest of the years of the Seven Year [cycle], [the poor] gather gleanings and the forgotten sheaves and the corner of the field, and similarly, they enter to the gardens in the aftermath of the Seventh Year

until the second rainfall occurs, because the fruits/produce of the Seventh Year that remained from it are permitted.

בתבן ובקש של שביעית – for mere straw and stubble are fit for consumption by animals and they have the sanctity of the Seventh Year, and it is prohibited to burn it and to derive the benefit of [destruction], because we expound (see Mishnah Sheviit, Chapter 8, Mishnah 1 – and Leviticus 25:6): “But you may eat whatever he land during its sabbath will produce,” and not for loss. But when it is abolished, what was in the field from the food for live beasts, it released the Sanctity of the Seventh Year from what is in the house.

והגיע שעת הביעור – the time of removal of he produce/produce according to their place, as is taught in the Mishnah above (Tractate Sheviit, Chapter 9, Mishnah 2): “Three regions with respect [to the laws] of removal, and in the Baraita (Tractate Pesahim 53a), we taught, that one consumes grapes until Passover, olives until Shavuot and dried figs until Hanukkah, dates until Purim and all of them of the Eighth Year. And these periods with mere [produce], if it was used up for the beasts of the field or not, but if it is known, everything is according to what had been used up.

מחלקן מזון שלש סעודות לכל אחד ואחד – from the men of the house, and afterwards, he distributes to his neighbors, to his relatives and to his acquaintances; and he removes and places it on the entrance of his house and states: “Our brethren of the House of Israel: He who needs to take should take.”

ועניים אוכלים אחר הביעור אבל לא עשירים – as it is written (Exodus 23:11): “[but in the seventh you shall let it rest and lie fallow.] Let the needy among your people eat of it, and what they leave let the wild beasts eat.”

אחד עניים ואחד עשירים – they call concerning him (Exodus 23:11): “Let the needy” and also your people. And the Halakha is according to Rabbi Yossi.

רבי אליעזר אומר ינתנו לאוכליהן – even though these fruits/produce were gathered with permission to eat them in the Sanctity of the Seventh Year, nevertheless, Rabbi Eliezer holds that it is forbidden to the one who gave him these fruit/produce to eat them alone, but rather, they would give them that they should consume it, he with the others, for Rabbi Eliezer, according to his reasoning who holds like the School of Shammai, as they stated (above, Chapter 4, Mishnah 2), that it is forbidden to eat the produce/fruit of the Seventh Year as a favor, meaning to say, to attach merit to whom that he gives him the Seventh Year produce that the All-Merciful made ownerless, therefore, the one who gave him Seventh Year produce as a gift, or that it fell to him inheritance, it is forbidden that he should eat them alone, and not to attach merit to whomever has bequeathed them to him, or that gave them to him as a gift, but rather, he should eat them with others in order that he not eat Seventh Year produce as a favor.

וחכ"א אין החוטא נשכר – The Sages, according to the words of Rabbi Eliezer stated this to hi, for us, it is permitted to eat the Seventh Year produce, whether as a favor or not as a favor, but rather, to you, who stated that it is prohibited to eat Seventh Year produce as a favor, how that you say that they should be given to o those who would eat it and that you permitted to whomever that they gave him Seventh Year produce as a gift to eat them with others, for haven’t we found that the sinner is benefits/is rewareded when he eats them with other people, and the law gives an account according to you woulds that they should be sold to those who eat it that he pay his debt to them what they are worth in order that the sinner not benefit [by being given such produce to eat] and the money would be ivided to all people. But the Halakha is not according to Rabbi Eliezer.

האוכל מעיסת שביעית עד שלא הורמה לתה חייב מיתה – that you should not say that there is no Hallah in the Seventh year, as it is written (Leviticus 25:6): “for eating it” but not for burning it and Hallah, if it is defiled, requires burning, it comes to tell us that the Torah stated (Numbers 15:20) that: “as the first yield of your baking,” from whatever dough that will become Hallah you should offer as a heave offering.