If he took a little Peah and threw it upon the remainder, he does not get any of it. Rabbi Meir says, "they penalize him and take them from him, both this (what he threw) and that (what he threw it upon)."

A homeowner who gave Peah to the poor, and one poor person came and took [the Peah] from behind them, behold, he has acquired it. Two poor people were fighting with each other over a [single] sheaf* and then one poor person came and took [the sheaf] from behind them, behold, he has acquired it. For a poor person does not acquire anything [when it comes to] gleanings, forgotten [sheaves], or Peah, or found coins, until it comes into his hand.

Workers that were harvesting directly into their baskets [so as to prevent gleanings from falling], behold, [as to] these [workers], we remove them.

The homeowner may not take away gleanings from the poor (to which they are entitled) in exchange [for permitting them] to glean from the sheaves (to which they are not entitled). [If he fears they will glean from the sheaves of their own accord] Rabbi Yehuda says, in the morning, the farmer has to say: "Everything the poor will gather from the sheaves, behold, it shall be [considered] ownerless." Rabbi Dosa says, [he makes the declaration] in the evening. And the Sages say, a [declaration of abandonment] under duress is not a [valid] abandonment*, for we are not responsible for [the actions of] tricksters.

A homeowner who gave Peah to poor people, [and] they said to him, "Give us from this side," and he gave to them [from both] this [side] and that [side], behold, [all of] this is Peah.

[With respect to] workers that were harvesting in the place (i.e., the fields) of a homeowner, they do not have a right to finish [harvesting] the entire field, but [must] leave [a sufficient portion unharvested] in order to [fulfill the obligation of] peah, and there is no peah until the homeowner sets it aside [and designates it] for peah.

[With respect to] a poor person who saw [an unharvested portion of the field that the homeowner will but has not yet designated as] peah, whether it be grain or tree-produce (i.e., fruit), he does not have the right to touch it, and it is forbidden [and considered] as robbery, until [the homeowner] lets him know that it is peah.

A Gentile that sells* standing grain to a Jew to harvest, [the Jew is] liable [in the laws of] peah. A Jew that sells standing grain to a Gentile, [the Jew is] exempt from [the laws of] peah.

A Jew and a Gentile that formed a partnership in [regards to harvesting] the standing grain, the Jew's portion of is liable [in the laws of peah], and the Gentile's portion is exempt. Rabbi Yishmael* says, a Jew and a Gentle that formed a partnership in [regards to harvesting] the standing grain are [both] exempt from peah. When is this? At a time that the Gentile protests, but if he does not protest, [the Jew's portion remains] liable in peah.

A Gentile* who died and the Jews plundered his property [as he left no heirs*], it is presumed [that anything still] attached to the ground is liable in everything (i.e., peah, gleanings, forgotten sheaves, and tithes), and that all that is unattached from the ground is exempt from everything. The presumption is that standing grain is exempt from the [laws of] gleanings, from forgotten sheaves, and from peah, and liable in tithes*.

The gleanings and the forgotten sheaves and the peah [taken from the field] of a Gentile are liable in tithes*. When is this? At a time that the Gentile protests*, but if the Gentile does not protest [and consents to his property being deemed ownerless], the ownerless property of a Gentile is [indeed] ownerless, and exempt from tithes.

[With respect to] a homeowner that gave peah to the poor, he has no right to say to them, "Take the seeds and give me the flax-stalks," [or] "Take the dates and give me the upper palm branches"*. [If] they (i.e., the produce) fell and afterwards he separated them, he is only liable [in the laws of] peah as to the seeds.

[There are] four gifts [for the poor] from the vineyards: Peret*, forgotten sheaves*, peah*, and olelet*. [There are] three [gifts for the poor] from field-produce: Gleanings*, forgotten sheaves, and peah. [There are] two [gifts for the poor] from fruit trees: forgotten sheaves and peah. [And as to] all of these, they should not [be given as] a favor, and [others] can even take [gifts for the poor given as a favor] from a Jewish poor person from his hand (i.e., since it does not lawfully belong to him in the first place). And [as to] the remainder of the priestly gifts, such as the shankbone and the jawbone and the rough-stomach (see Deut. 18:3), these may be [given as] a favor. And we give [these] to every Kohen that desires [them].

They cannot take the [gifts] of a Kohen [given as a favor] from [that] Kohen, nor [the gifts] of a Levi from a Levi.

What are gleanings (leket)? That which falls down at the time of harvesting or of plucking (cf. Peah 4:10). Rabbi Yosei says, "There are no gleanings except for that which falls down at the time of harvesting," as it says (Lev. 19:10), "[you shall not] gather the leket of your harvest."

An ear of grain that is among the standing grain, behold, it belongs to the homeowner. [An ear of grain] that is among the harvested [grain], behold, it belongs to the poor. [If] half is among the standing grain, and half is among the harvested [grain], he takes it and throws it behind him, because [in a case of] doubt [as to what is considered] gleanings, [the doubt is resolved in favor of its status being] gleanings.

[With respect to grain found in] ant holes (see Peah 4:11), it is forbidden [to the poor] under [the laws of] stealing, but if the homeowner declared them ownerless, they are permitted [under the laws of] stealing [and thus, the poor may take them]. Rabbi Shimon ben Elazar says, "If they were [intentionally] stored there, they are forbidden under [the laws of] stealing."

[With respect to] a homeowner who gave a box [of produce]* to a poor person to water it, there are no gleanings, forgotten sheaves, or peah [associated] with it, [but] it is liable in tithes.

[With respect to] poor persons who go back and forth (lit. "return") between threshing floors, we tithe [the produce in the threshing floor], and [then] we give it to them. The decent ones [among the homeowners] put money and edible provisions in their hands, and we give them something small in order for them to eat until they reach town. And what remains of all the gifts for the poor that are in the fields that the poor do not remove, behold, those belong to the homeowner.

When do we burn [alt., "How long do we wait until we burn," see the GR"A] the dried-up residue that is in the fields? As to the fields of fruit-trees, until Shavuot. As to "white" fields (i.e., grain fields, see Sheviit 2:1), until Rosh Hashanah (alt., "Pesach," per MS Vienna). As to an irrigated field, [we burn the residue] immediately, the words of Rabbi Yehuda. But the Sages say, as to a white field, until Shavuot, as to a field of fruit-trees, until Rosh Hashanah, due to the robbery of men and [the unauthorized grazing of] livestock, and as to an irrigated field, immediately.

[With respect to] one who beats down his field until the poor people no longer come inside it, if his [potential] loss is greater than the poor's *, it is permitted, and if the loss of the poor is greater than his, it is forbidden. Rabbi Yehuda says, either way, he collects [the part of the poor] and deposits it on top of the [stone] fence, and the poor person comes and takes what is his.

The stalks that are [left] in the straw or in the fields*, behold, these belong to the homeowner. Said Rabbi Akiva, with respect to these, the homeowners would act generously [and nonetheless leave them for the poor].