אין נותנין דבלה וגרוגרות – of Terumah/heave-offering.

לתוך המורייס – the fat of fish.

מפני שהוא מאבד – for such is the manner of cakes of pressed figs and dried-figs that are placed in fish-hash to wring out and to remove their water, and afterwards, they cast them off.

אבל נותנים את היין למורייס – it was customary to put wine into the fish hand so that there would not be in it such fattiness in order to sweeten them and give them a flavor/taste. Therefore, it is permitted to put wine of heave-offering into it, and we don’t state to remove the froth/evil smell alone that he puts the wine and that is like that he destroys it.

אין מפטמין את השמן (they may not perfume the oil) – of heave-offering in the roots of the spices that absorb the oil and go to waste. Alternatively, that the oil is not fit for consumption when it is made into perfume (wine mixed with honey), they place in the wine - honey and pepper.

ממעיטו – It diminishes and lessens it through cooking. But there are those who explain that they lessen it from those who drink it, for human beings are not used to drinking boiled wine like unmixed wine.

מפני שהוא משביחו – and it is more preserved/established. But the Halakha is not according to Rabbi Ywhuda

סתויונת – grapes that do not ripen until the days of he autumn, and regularly made from them vinegar.

ושאר כל מי פירות – except for wine and [olive] oil.

מחייב קרן וחומש – for a foreigner (non-Kohen) who inadvertently eats them, for it is considered to them as actual liquid heave-offering/Terumah.

ורבי יהודה פוטר – from the added fifth, but he is liable for the principle, and ab initio, it is forbidden to foreigners (i.e., non-Kohanim).

מטמא משום משקה – impure, and they defile, and make the seeds fit for Levitical uncleanness, like other liquids, as it is written (Leviticus 11:34): “[As to any food that may be eaten,] it shall become impure if it came in contact with water; as to any liquid that may be drunk, [it shall become impure if it was inside any vessel].”

כמוני פטמין (like those who count spices) – like this spice has eight bags of his spices that are not exact and he returns and adds to them, but the Sages, exactly counted seven liquids that these alone are impure and make impure and make it fit to receive Levitical uncleanness, and we don’t add to them. And the seven liquids that the Sages counted (see Tractate Makhshirin , Chapter 6, Mishnah 4) are: water, dew, wine, oil, bee’s honey, milk and blood. And the Halakha is according to Rabbi Yehoshua.

אין עושים תמרים דבש – if hey are of heave-offering/Terumah or of Second Tithe, for the daes are food and the honey is liquid, and we don’t restore the food to liquid.

אלא בזיתים וענבים בלבד – for in the Torah, it explicitly said about them (Numbers 18:12): “All the best of the new oil, wine and grain –[the choice parts that they present to the LORD – I give to you].”

אין סופגים את הארבעים משום ערלה – fruit of the first three years (i.e., Orlah), that have been squeezed out/pressed and removed from them the liquid, a person who drinks that liquid is not flogged from the Torah other than for olives and grapes alone.

ואין מביאים בכורים משקין – as it is written (Deuteronomy 26:2): “[you shall take] some of every first fruit of the soil,” fruit you bring but you do not bring drink.

אלא היוצא מן הזיתים ומן הענבים - - for he learned [the laws of] First Fruit from heave-offering/Terumah.

ואין מקריבין על גבי המזבח – other than oil for the meal offerings and wine for the libations.

עוקצי תאנים – which on them are figs attached to the tree.

הכליסין – Maimonides explained that they are a species of the kinds of figs.

גרעיני תרומה – kernels/stones that were found within the fruit of Terumah/heave-offering when the Kohen eats them.

בזמן שהכהן מכניסן – and his mind is upon them and he has not made them ownerless, they are prohibited. As, for example, when they are soft and appropriate for eating such as the stones/fruit of apples and the quince and pears, if there remains in them moisteness that people can suck them, such as the fruit/stone/kernel of dates and things similar to them. But they are not appropriate at all even if the Kohen brings them in/keeps them , for they are permitted.

עצמות הקדשים – we are speaking of the bones that are appropriate partially for eating, such as the heads of wings and gristles.

המורסן (coarse bran) – of heave-offering, and they are the thick bran flour which is permissible for foreigners (non-Kohanim).

סובין (bran flour/flour of second course) – of new wheat of heave offering is forbidden to foreigners, because he new [wheat] is moist and is not grinded/milled well , and there remains much flour combined with bran flour.

ושל ישנות – of old wheat, for they are dry and grind/mill well, and are permitted, for the flour is not mixed in them at all. And until thirty days, they are called new.

ונהוג בתרומה – in removing the bran flour and the coarse bran

in the same manner that they practice with unconsecrated produce. But there is not here anything with destroying the heave-offering when he casts/throws out what is not appropriate for eating.

המסלך – that absorbs the fine flour in order to make the purest bead, and he did not sift from one Seah which is six Kab, but rather one Kab or two Kabim.

לא ישליך את השאר – for that would be appropriate for eating, and it is found that he is destroying the Terumah/heave-offering.

מגורה – a storehouse where they collect/gather into it the grain.

מכבד כדרכו – in the manner that they customarily sweep the storehouses, at the time when they empty them.

מטפח – gathers the [olive] oil in his palm, meaning to say, that he wipes it off/cleanses it with his fingers.

המערה – [one who pours] wine or [olive] oil of Terumah/heave-offering from one pitcher to another, and after he had poured everything that is in it, three drops dripped from it, one drop after another, in the manner of the utensils after he had poured out everything that was within them.

נותן לתוכה חולין – and there is no need to wipe off/cleansse it well prior to putting into it the unconsecrated produce.

הרכינה – he tilted it on its side, for the barrel had it in it other heave-offering that he poured all all what was within it and sucked out the wine or the [olive] oil that it was init and it appears that it was gathered into it.

הרי זו תרומה – and we don’t say that they are unconsecrated [produce] for since he poured all what was inside it and there dripped from it three drops.

בתרומת מעשר של דמאי – hat the tithe is his, and he gives (as a Levite) the Terumah of the tithe to the Kohen, and if he has in his hand one-eighth of an eight of a LOG, one must brig it to a Kohen, but not less than this. And these words refer to something impure, but something pure, even a little bit, one must search after that which is doubtfully tithed, but with something definitely tithed, whether impure or pure, whether a lot or a little, one must search after a Kohen.

כרשיני תרומה – he uprooted them for the feeding of cattle, for it he had uprooted them for the feeding of humans, it would be forbidden to feet them to cattle. But nevertheless, they may be used a bit for the feeding of humans, for if he did not use them at all for humans, they would not separate heae offerings or tithes, for something that is not appropriate for a human, they would not separate from it heave-offerings and tithes.

מאכילין אותן – Kohanim for their cattle.

מאכילין כרשיני תרומה – for since the body of the animal belongs to the Kohen, even though its food is upon an Israelite [to feed it]. And there is nothing of theft here. For if if he had wanted, he would give the Terumah/heave-offering to the owner of the cow, but we testify that it is pleasant for the owner of the cow that he should give it (i.e., the animal) vetches of Terumah, in order that he can feed it with ease, and it would be as if the Kohen had taken possession and he feeds them to his cattle.

לא יאכילנה כרשיני תרומה – since the body of the cow belongs to the Israelite, as it is written (Leviticus 22:11): “but a person who is a priest’s property by purchase may eat of them,” and a “soul,” even the soul of an animal is implied. And the All-Merciful stated “priest’s property” – of a Kohen, he can eat of Terumah/heave-offering. The property of an Israelite cannot eat Terumah/heave offering.

ישראל ששם פרה מכהן – that he received the cow from a Kohen through a settlement according to what it is worth now, such and such a cost, and the Israelite tended to fatten it, and what he increased its value over he settlement/assessment, they would divide the gain between them.

לא יאכילנה כרשיני תרומה – for since he received it from an Israelite in its settlement, according to what it is worth, it became the cow of he Israelite and it does not consume Terumah/heave-offering.

וכהן שקבל פרתו של ישראל – through an assessment/settlement in this manner.

מאכילה כרשיני תרומה – because it was made the cow of he Kohen from the time that he accepted it upon him through assessment/ssettlement.

שמן שריפה – the oil of heave-offering/Terumah that had become defiled. And why did they call it שמן שריפה/unclean oil that is kindled because it designated for burning.

ברשות כהן – that is when there is a Kohen there, for a candle for one is a candle for one-hundred.

מדליק ברשותה – when she is there (visiting her father).

מדליקין בבית המשתה – for since they are standing in clean clothes, they are not accustomed to carry oil candles from their places, lest it should drip on their clothes, therefore, one cannot be concerned lest they would carry the candle from the place where the Kohen is there to a place where there is no Kohen, but in the House of a Mourner where they wear filthy clothing, we would be suspicious.

בבית האבל אבל לא בבית המשתה – in the House of Mourning, because their hearts are broken and depressed, we don’t concern outsells, lest they take out the candle fromone place where there is no Kohen, but in the House of Rejoicing (i.e., a wedding feast), where they are happy, and in the midst of their happiness, they are accustomed to be engaged with and carrying candles from place to place, we would be concerned

אוסר כאן וכאן – for he grabs hold of both of their opinions stringently.

ור"ש מתיר כאן וכאן – for he grabs hold of both of their opinions leniently. And the Halakha is according to Rabbi Shimon.