json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Kilayim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022.json

{
    "language": "en",
    "title": "Bartenura on Mishnah Kilayim",
    "versionSource": "sefaria.org",
    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022",
    "versionNotes": "",
    "actualLanguage": "en",
    "languageFamilyName": "english",
    "isBaseText": false,
    "isSource": false,
    "direction": "ltr",
    "heTitle": "ברטנורא על משנה כלאים",
    "categories": [
        "Mishnah",
        "Rishonim on Mishnah",
        "Bartenura",
        "Seder Zeraim"
    ],
    "text": [
        [
            [
                "החטין והזונין (wheat and weed growing among wheat, darnel or rye-grass) – we call it ZIYUAN in Arabic.",
                "אינן כלאים זה בזה – because when the generation of the Flood perverted their way, the land became degenerate in his produce for they (i.e., the people) would sow wheat and it would produce weeds, therefore, they were not the forbidden junction of heterogeneous plants with the wheat. But with the rest of the kinds of grain, they would be the forbidden junction of heterogeneous plants, and even though that it wasn’t appropriate for human consumption, nevertheless, since they bring it from place to place for the consumption of doves, they were the forbidden junction of heterogeneous plants in the same field (i.e., כלאים).",
                "השעורים ושבולת שועל – all that is taught in this Mishnah, pair by pair are not the forbidden junction of heterogeneous plants in the same field with each other, [but] one from this pair and one from that pair are the forbidden junction of heterogeneous plants in the same field with each other. And that which we stated in [Tractate] Menahot [9a] that the spelt is a species of wheat and rye is a species of barley, these words, as regards Hallah that combine one with the other for the measurement of Hallah, but concerning the issue of the forbidden junction of heterogeneous plants, they would be the forbidden junction of heterogeneous plants with each other.",
                "ושבולת שועל – desert barley and in the foreign tongue, OYNAH.",
                "כוסמין (spelt) – In the foreign tongue ASPILTAH.",
                "שיפון (rye; some say oats) – in the foreign tongue, SIGLAH, but because spelt and rye [or oats] are similar to each other they are not the forbidden junction of heterogeneous plants in the same field with each other.",
                "והספיר (name of a species of beans) – there are those who say that it is TZITZERKALA in the foreign tongue. But Maimonides explained that we call it MA’AS in Arabic.",
                "הפורקדן (species of peas) – Maimonides explained that it is thin seed that we call GILBAN In Arabic.",
                "וטופח (bean) – it is a small legume whose berries are round and we call it KORTEMAN, but I heard that טופח is what they call GILBAN (i.e., a species of bean/pea).",
                "והשעועית (species of bean, kidney-bean) we call it LOBIAH in Arabic.",
                "אינם כלאים זה בזה- if he sowed each of them with its partner."
            ],
            [
                "הקישות (chatmelon)– cucumbers that they call them PAKKUS in Arabic and KOKKOMBROSH in the foreign language.",
                "והמלפפונות (yellow mellon) – they are called KIYYAR in Arabic and TZITROLI in the foreign tongue.",
                "רבי יהודה אומר – but the Halakha is not according to Rabbi Yehuda.",
                "חזרת וחזרת גלים - the lettuce that grows in the garden and the lettuce that grows in the mountains.",
                "עולשים (endives) – of gardens and wild/field endives and they are called HENDBEE In Arabic.",
                "כרישין (leeks) – of gardens and leeks of the field and hey are called KORAT in Arabic and POROISH in the foreign tongue.",
                "כוסבר (coriander) – that is its name in Arabic, KULIANDRO in the foreign tongue. The Jerusalem Targum (quoting Exodus 16:31): “[The house of Israel named it manna;] it was like coriander seed, [white and it tasted like wafers in honey],” like the prairie (i.e., wild) seed of coriander.",
                "והרמוצה – a bitter gourd (i.e., a general name for cucumbers and pumpkins) that we sweeten it in hot ashes, that is to say, in hot ashes that have in it flames/sparks of fire, therefore we call it רמוצה .",
                "ופול המצרין – PASULI in the foreign language.",
                "והחרוב (carob) – a kind of legume, and we call it a carob because of the pod that the seed within are thin and curved like the carobs and it is of the species of the Egyptian bean."
            ],
            [
                "והנפוץ (a kind of radish, resembling the carrot as to foliage, and the radish as to its taste) – it is species of radish and its leaves are similar to the leaves of a turnip, therefore it does not have the forbidden junction of heterogeneous plants in the same field with each other.",
                "והתרובתור – a species of cabbage whose stalks are thin.",
                "תרדין (a species of beet) – in Arabic SILKA, and in the foreign language BLITI.",
                "לעונין (garden orache) – in Arabic KATAF and in the foreign tongue ARMULASH..",
                "השומנית – desert garlic and it is smaller than the garlic that grows in gardens.",
                "בצלצול – a desert onion that is smaller than the rest of the onions, therefore it is called בצלצול.",
                "פלסלוס (a sort of lupine) – it is a species of lupine/תורמוס and the lupine is a species of known pulse/beans that is very bitter that they seethe/boil it seven times and eat it as a dessert."
            ],
            [
                "אגסים – in Arabic GAS and in the foreign language PREASH.",
                "קרוסטומלין (Crustumenian pear – red on one side) – it is of the species of small pears that are similar to gall-nuts that we call a species of oak from which the gall-nut is collected.",
                "פרישים - they are quince, SPERGEL in Arabic and KODONISH in the foreign language.",
                "עוזרדים (crab-apple/sorb-apple) – in Arabic ZAAROD and in the foreign language SORBASH.",
                "חזרד (crab-apple; similar yet heterogeneous to apple) – a forest apple, it is the Aramaic of an ornament of the candlestick in the shape of a pomegranate that is prickly/thorny.",
                "אפרסקים (peaches) – in the foreign language PIRASHAGAS, which are small and similar to almonds.",
                "שזפין (jujubes) – he engrafts olives on the pomegranates, and jujubes come out from them.",
                "רימין (lote/wild jujubes) – In the Arukh, it explains PULTADKAI – in the foreign language."
            ],
            [
                "הצנון והנפוץ (a radish and a kind of radish) – even though the fruit and he leaves ae similar one to another, they are a forbidden junction of heterogenous plants to each other [in the same field] because the taste of the fruit is not similar for in this they went after the taste of the fruit.",
                "לפסן (charlock, a plant resembling the mustard plant) – in the Arukh it is expressed MARVIV in the foreign language."
            ],
            [
                "כלב כופרי – a dog that the people of villages raise and he is small and similar to a fox.",
                "היעלים (mountain-goat, wild goat) – a species of wild life and ibex/ is translated in Aramaic as a wild/mountain goat.",
                "ערוד – the prairie donkey."
            ],
            [
                "אין מביאין אילן באילן – we don’t engraft a tree with edible fruit with another tree of edible fruit of one type mixed with another, or a tree that bears no fruit with a tree with edible fruit, but a tree that bears no fruit with another tree that bears no fruit, because not a single one of them makes [edible] fruit is considered like one species and it is permitted.",
                "",
                "רבי יהודה מתיר ירק באילן – but the Halakha is not according to Rabbi Yehuda."
            ],
            [
                "שקמה – a fig tree that grows in forests.",
                "סדן של שקמה – after it was cut off and there remained in the ground its roots it is called סדן/trunk . But we don’t plant a vegetable into it for it would be [engrafting] a vegetable onto a tree.",
                "פיגם (the herb rue) – a grass that we call it RODA in the foreign language.",
                "קידה (bark of a tree called cassia) – it is species of tree of spices; the Aramaic translation of קדה is קציעה/an aromatic bark, an ingredient of frankincense, and it is written (Psalms 45:9): “All your robes [are fragrant] with myrrh and aloes and cassia.”",
                "חצוב (a shrubby plant with deep and straight roots, used for hedges to mark boundaries/cistus) – a species of vegetable whose roots go straight down into the depth of the earth and they do not turn to this way or that, and through it Joshua marked the limits of the Land [of Canaan] (see Talmud Bava Batra 56a).",
                "מקירו – the language of cold/cooling that the fig cools off the cistus which is hotter. Another explanation: that its leaves will be shade, the language of cooling/קורה .",
                "מימיו לתוכה – for the watermelon is moist and filled with water.",
                "חלמית (mucilaginous juice of mallows – used for he preservation of gourd seed) – in Arabic KUBUZA and in the foreign tongue MALUVA."
            ],
            [
                "הטומן לפת וצנונות (who hides/buries turnips or radishes) – in order that they be protected under the ground which is not the manner of planting, he revealed his intention that he has no interest in their taking root, as for example, that he buries a bunch of turnips or a bunch of radishes together.",
                "אם היו מקצת עליו מגולין – it (i.e., the Mishnah) took this because of [the laws of] Shabbat, but if all of the leaves were covered, it would be impossible to take it if he didn’t move the dirt with his hands.",
                "לא משום כלאים ולא משום שביעית – not because of sowing the forbidden junction of heterogeneous plants in the same field and not because of sowing during the Sabbatical year [of rest]. Alternatively, even if he added two hundred because of the forbidden junction of heterogeneous plants in the same field, it is permitted, for [this] is not the manner of sowing, but if it was in the from the sixth [year] and entering into the Seventh Year, and they removed the after-growths in the manner that they add the onions into that which is detached from the ground, they don’t have anything because of the Seventh-year after-growths.",
                "ולא משום מעשרות – he is not required to tithe when he detached them from the place that he hid them, as it is written (Leviticus 27:30): “All tithes from the land, whether seed from the ground [or fruit from the tree, are the LORD’s], but this is not sowing.",
                "וניטלים בשבת – for they are [considered] like that which is detached [from the ground,” and he holds on to the revealed leaves and removes them. But even though that he moves the dirt from its place, it is carrying from the side for the needs of something permitted and it doesn’t touch that which is prohibited is permitted.",
                "עד שיהיו שני חטים ושעורה – The reason of Rabbi Yehuda is because as it is written (Leviticus 19:19): “you shall not sow your field with two kinds of seed,” and he holds that land without seed is not called a field, and that implies that you shall not sow with two kinds of seeds while your field is already sown, and similarly, (Deuteronomy 22:9): “you shall not sow your vineyard with a second kind of seed,” you shall not sow two kinds of seeds – which are two kinds of seeds together with your vineyard and you are not liable for food crops in a vineyard until he sows wheat and barley and/or shells of grapes strewing the seed with one’s hand. But the Halakha is not according to Rabbi Yehuda. For land, even though it is not sown is called a field, but it is not called a vineyard without shells of grapes, therefore, a person who sows wheat and barley together is liable for the prohibited mixture of seeds, but is not liable for [prohibited] food crops in a vineyard until he sows wheat and barley and the pomace of grapes strewing the seed with one’s hand."
            ]
        ],
        [
            [
                "כל סאה שיש בה רבע – The Kab (=1/6 of a Seah or 24 egg bulks) which is one in twenty-four parts of a Seah, and the Seah is six Kabim.",
                "ימעט - [he shall diminish/reduce] that other species that is mixed in it until the quarter [of a Kab] would be diminished and will be nullified within the Seah and he would be permitted to sow and not be prohibited because of sowing a forbidden junction of heterogeneous plants in the same field.",
                "יבור – for since it was necessary to diminish, he removes everything, because I appears like he is establishing a forbidden junction of heterogeneous plants/diverse kinds in the same field, for since he began to sift, if he would not sift everything. But if at its outside it is less than one-quarter [of a Kab] it is permitted. But the Halakha is not according to Rabbi Yossi.",
                "בין ממין אחד – whether in that ssame quarter from one species or whether from many species, he must diminish/reduce it.",
                "לא אמרו אלא ממן אחד – for two species do not combine to the measurement of a quarter [of a Kab].",
                "וחכמים אומרים כל שהוא כלאים לסאה – there is [a difference] between the Sages and the first Tanna/teacher [of the Mishnah] as for example, a Seah of barley that has in it a quarter [of a Kab] of oats and spelt, [according] to the first Tanna/teacher, one needs to diminish it; to the Sages, oe does not have to diminish it, for oats do not combine with spelt since they are not diverse kinds in the Seah of barley. And the Halakha is according to the Sages."
            ],
            [
                "במה דברים אמורים תבואה בתבואה – grain [is mixed] with a species of grain or pulse that we said in one-fourth of a Kab per Seah, he should diminish/reduce it, but garden seeds [which are not used for food (i.e., seeds of vegetables) that were combined/mixed with grain or pulse [combine to form an amount sufficient to prohibit the sowing of the Seah].",
                "מעשרים וארבע בנופל – from them to the Bet Seah (i.e., 50 cubits by 50 cubits/2500 square cubits) of wheat, that is to say, according to the measure of seed that they sow from them for the place that they sow in it a Seah of wheat. And the measure of the place that they sow a Seah of wheat is fifty cubits by fifty cubits but they don’t sow in it from the seeds of a garden other than a Kab and one-half because they are thin, and a Kab and one-half from them there is sufficient to sow a place that they sow a Seah of wheat. It is found that according to this calculation, that if it was mixed in one Seah of grain or pulse or rows of plants in one bed (i.e., seeds) which are one-in twenty-four of a Kab and an a half from garden seeds which is one of sixteen in a Kab, it is necessary to diminish/reduce them. Therefore, if there was combined in a Seah of grain the volume of an egg and half of garden seeds, which is one out of twenty-four of a Kab and one-half of a Kab, he must reduce it.",
                "כשם שאמרו להחמיר – that thin seeds prohibit in a small measurement with one in twenty-four which fall from them into a Bet Seah (i.e., 2500 square cubits), such they said to be lenient for thick seeds that require many of them to sow in a Bet Seah do not forbid in a Seah of wheat other than one in twenty-four when it falls from them into a Beth Seah, such as seed of flax that requires three Seah for a Bet Seah of wheat, there is no need to diminish it until it combines with them three-fourth [a Kab] in a Seah, which means that it is taught that the flax in the grain combines one in twenty-four when it falls into a Bet Seah, and since three Seah falls from them into a Bet Seah, and we state in the Jerusalem Talmud that it is found that there is no need to reduce it until there would combine from them three-foruths of a Kab into the Seah, and such is the Halakha."
            ],
            [
                "עד שתתליע (until the seed in the ground begins to rot) – and its measure is when it stands still in the ground three days in moist soil but in dry [soil] it requires more.",
                "ויופך – he will turn over he soil with a plow so that the seed will not sprout/grow.",
                "כמה יהא חורש – so that you will not say that you to plow small ridges/furrows that are adjacent to each other, but rather like the furrows of [fructification from] rainfall like the furrows that people plow after the rainfall occurs when they plow the big furrows.",
                "כדי שלא ישייר רובע לבית סאה – that there will not remain in the land a place which is not turned over other than less than one-twenty-fourth in the ground when he plows which is a quarter of a Kab for a Bet Seah (i.e., 2500 square cubits – the minimum area required in order to sow one Seah of produce)"
            ],
            [
                "זרועה ונמלך לנוטעה – that it was sown with grain [or vegetables] and he changed his mind to plant it with vines.",
                "גומם – the language of “peeling the fat off even with the cap” of the chapter [in Tractate Hullin 92b] “The Sciatic Nerve”/גיד הנשה, that is to say, to cut off the vine close to the ground so that it will not remain a handbreadth above the ground."
            ],
            [
                "קנבוס או לוף (hemp or lof/a plant similar to Colocasia, with edible beans and root, and bearing beans – similar to an onion) – these species, the rottenness/being worn-eaten and the plowing do not affect them, because they are preserved in the ground for three years and do not become worm-eaten.",
                "אסטיס (woad, a plant producing a deep blue dye) – its color is similar to the purple-blue thread used for ritual fringes (i.e., bluish or cerulean dye) that we call it NIL in Arabic and in the foreign tongue ENDIKO, and we regularly sever it and it returns and grows back, and what grows the second time is called an after-growth/spontaneous growth. Alternatively, that which grows from the seed that falls at the time of harvesting/reaping is called after-growth.",
                "מקום הגרנות – that they thresh grain and pulse in it.",
                "תלתן – in Arabic CHULBAH and in the foreign tongue FENGREEKO (i.e., fenugreek)",
                "אין מחייבין אותו לנכש (the law does not bind him to pluck out/weed the plants that grow among the fenugreek) – that without that its end would be to uproot them because woad is difficult for the grain for the grasses are hard for fenugreek when it is planted for human food, and the place of the threshing floors – the seeds are hard for it for they undermine the ground and blight/smite it and it is not appropriate further as a place of threshing.",
                "ואם נכש או כסח (if he weeded or cut down) – for now he has revealed his opinion that it is pleasant for him with those that remain for behold he has uprooted everything except for them, we say to him, uproot everything because it appears like he is preserving mixed seeds/Kilayim.",
                "נכש – that he uprooted the plants with the root by his hands.",
                "כסח – that he severed the leaves, but the root remains in the ground, the Aramaic translation of (Leviticus 25:4): \"לא תזמר\" /or prune [your vineyard] is לא תכסח /do not trim/cut."
            ],
            [
                "משר משר (to divide his field in straight lines/beds of various seeds – instead of square) -beds/grooves among beds/grooves and each bed/groove is from one species alone.",
                "שלשה תלמים של פתיה (three ridges of a furrowed field) – that is to say, that he leaves between each bed/groove space of three ridges of a plough from the language (Isaiah 28:24): “breaking up and furrowing his land,” and in the Jerusalem Talmud it explains that they are two cubits wide by two cubits in length and afterwards he makes a boundary and goes on if he wants until there would not remain between them at the end of the boundary other than a little bit, for through this they appear that they were not sown in a mixture.",
                "",
                "וקרובים דברי אלו וכו' - that the measure of three ridges of a furrowed field is close to being equivalent to the width of a yoke used in the plain of Sharon."
            ],
            [
                "תור – it is the name of an ornament of a woman whose form is triangular, meaning to say, that it has three angles, the language of (Song of Songs 1:11): “We will add wreaths of gold [to your spangles of silver],” and through it we call the horn of the juncture/corner-piece that is sharpened the head/point of the angle. But if the corner-piece/horn of the juncture of field sown with wheat enters into a field of barley it is permitted because it appears like the end of his field and it is recognized that it was not sewn in confusion.",
                "מותר לסמוך לו מאותו המין – it is permitted to flank near his field of wheat from the same species of he field of his fellow, and it does not appear like mixed seeds/Kilayim in his field because it appears at the end of the field of his fellow.",
                "מותר לסמוך לו תלם של פשתן – for the person who sees knows that he did not sow it there other than to check his field if it is good to sow in it flax or not, because a person is not forced/pressured to sow one furrow of flax that he doesn’t have in it any profit/use. But of a different species that a person is forced to sow only one furrow, even if he didn’t sow it other than to check/examine [the suitability of the soil to grow flax in his field it is prohibited, for the person who sees states that he sowed it for his needs in order to derive benefit from it.",
                "אחד זרע פשתן ואחד כל המינין – it is forbidden to flank one furrow, for the person who sees does not know that he does it to check/examine his field.",
                "מותר לבדוק בתלם של פשתן - for everyone knows that he doesn’t intend to maintain the flax other than to check/examine [the suitability of the soil of] his field if it is good for flax. And the Halakha is according to the first Tanna/teacher [of the Mishnah]."
            ],
            [
                "חריע – forest saffron, and we call it ELKORTUM in Arabic. These two species that is mustard and forest saffron/safflower damage grain and if the owner of the field did not sow them and desires their existence, he would not let another person to sow one of these two species near his grain, therefore it appears that he is maintaining mixed seeds in the field.",
                "אבל סומכין לשדה ירקות – that do not do damage to vegetables and the person who sees it says that they belong to another person, and the owner of the vegetables is not strict/particular about them because they don’t damage them.",
                "וסומך לבור (flanks an uncultivated land) – if there within the field of grain a place of uncultivated land which is not plowed nor sown a piece of ground of the capacity of one ROVA/quarter of seed, he flanks there another seed, and franks next to newly broken land and this is a plowed place.",
                "ולגפה -a stone fence set up similar to a wall without plaster.",
                "ולדרך – if the individual path forms a partition between two fields, it is permissible to sow one species in this one and another species in that one.",
                "מיסך על הארץ (which shades the ground) – that its bough is not higher than three handbreadths from the ground, if there is a seed underneath it, it is permitted to flank another seed from outside that is is like a fence.",
                "ולסלע – it was not necessary to teach it [in the Mishnah], for there is no divider bigger than this, but rather to inform us that even a rock requires being four handbreadths wide for less than this, it is not called a divider to separate."
            ],
            [
                "קרחת – a free place that is not sown when it is quadrangular like (Leviticus 13:42): \"בקרחתו\"/”on the bald parr in the front,” which is the hair is plucked (i.e., made bald) and the place is smooth.",
                "עשרים וארבע קרחות לבית סאה – and in every quadrangular patch [that is not sown] he sows one kind/ species. And a Bet Seah/a field requiring one Seah of seed is fifty cubits by fifty cubits, and when you make in it twenty-four patches, it is found that each quadrangular patch is ten cubits and two and one-half handbreadths length by ten cubits width. How so? If you make [in a field] from fifty [cubits] by fifty [cubits] , twenty five quadrangular patches, each quadrangular patch will be ten cubits by ten cubits; take one of them in order that twenty-four quadrangular patches will remain and divide them into twenty-four strips, it is found that each strip will be two and one-half handbreadths wide by a length of ten [handbreadths] for each cubit is six handbreadths which are sixty handbreadths, for ten cubits, give each strip from these at the head of each quadrangular patch, it is found that each quadrangular patch is ten cubits and two-and-one-half handbreadths length by ten cubits width.",
                "מקרחת לבית רובע – For in a Seah there are twenty-four square quarters of a Kab; place them for the twenty-four quadrangular patches so that each quadrangular patch will have one piece of ground of the capacity for one Rova of seed.",
                "כל מין שירצה – but Rabbi Meir did not require distancing a all for since they are quadrangular, they appear as separated and distinguished one from another.",
                "היתה – within the field one quadrangular unsown patch of the capacity for one Rova of seed or wo quadrangular unsown patches.",
                "זורעם חרדל – that it doesn’t appear like a field of mustard within a field of field of grain, but three quadrangular unsown patches appear like a field of mustard within the field of grain, because it is not normal to sow from the mustard a large field. But for the rest of the species, even three quadrangular unsown patches do not appear like a field because they regularly sow from them a lot together.",
                "וחכמים אומרים תשע קרחות מותרות - The Sages are replying to the first clause, for when Rabbi Meir staes that one sows all twenty-four quadrangular unsown patches from any species that he desires, but the Sages prohibit placing one species next to a different species , but rather one makes a Bet Seah/a field requiring one Seah of seed of twenty-five quadrangular unsown patches which are five rows and each row from the five quadrangular unsown patches and he sows the first quadrangular unsown patch of the first row and leaves the second that is next to as fallow ground and he sows the third and leaves the fourth as fallow ground and sows the fifth and leaves the second row entirely as fallow ground and sows from the third row the quadrangular unsown patch and the third and the fifth and leaves the entire fourth row as fallow ground and he sows from the fifth row the first, third and fifth quadrangular unsown patches , there are nine quadrangular unsown patches that are sown for a Bet Seah.",
                "עשר אסורות – that there needs to be a partition/separation between each and every quadrangular unsown patch like the measurement of a quadrangular unsown patch which is the capacity for one Rova of seed in nearness. And the Halakha is according to the Sages.",
                "בית כור – the language of Seahs. But the reason of Rabbi Eliezer ben Yaakov is not explained."
            ],
            [
                "כל שהוא בתוך רובע – as for example, ravines filled with water, for even though they are not appropriate for sowing, they count for the measurement of a Bet Rova/a piece of ground of the capacity of one Rova of seed (i.e., one-quarter of a Kab) to be considered the distance between each and every species.",
                "אכילת הגפן – what the vine seizes and consumes around it, which is in order that it functions, counts for the measurement of a Bet Rova to complete the ten cubits and two-and-one-half handbreadths length by ten cubits width, as we stated above (in Mishnah 9) which is the measurement of a Bet Rova that one must form a partition between each species. And similarly, a grave also counts and similarly a rock, but we are speaking of a rock that is not ten [handbreadths] for if it is ten [handbreadths], it is a partition and separates by itself.",
                "תבואה בתבואה בית רובע -if his field was sown with wheat and he wishes to sow in it barley, he needs to distance it a Bet Rova (i.e., a piece of ground the capacity of one Rova/one-quarter Kab of seed), as long as there won’t be any wheat surrounding the barley from the four directions for there the distance does not benefit until would be open from one direction.",
                "ירק בתבואה בית רובע – and especially when it is quadrangular that we require this, but if he wanted to make one row of vegetables within the field of grain, he makes the length of the row of ten cubits and one-half by a width of six handbreadths for they were more stringent with a quadrangular [plot] than with a row, and this is what we stated in the Jerusalem Talmud.",
                "רבי אליעזר אומר ירק בתבואה ששה טפחים – for he holds that we are not stringent with a quadrangular [plot] more than that of a row. But the Halakha is not according to Rabbi Eliezer."
            ],
            [
                "תבואה נוטה על תבואה – as for example that they were sown according to Halakha but that sheaves within their growth are bent and lie one on top of the other, and similarly all of them.",
                "מדלעת יונית – that its leaves are long and stretch more than they lean on the grain or on the vegetables that they become interwoven and tied up more than the rest of the species and look like mixed seeds.",
                "ופול המצרי – PESHULI in the foreign language.",
                "ורואה אני את דבריהן מדברי – that they do not have entangling but they become entangled like the Greek gourd. And such is the Halakha that everything is permitted except the Greek gourd."
            ]
        ],
        [
            [
                "ערוגה שהיא ששה טפחים על ששה טפחים – it is explained below at the conclusion of the document. [if so, in all of the published editions, this commentary is not found at the conclusion of the document and now, when we have merited to the publication of the work Melekhet Shlomo (the work of Rabbi Shlomo Adani – 1567-1629 the 17th century scholar of Hebron), we found in it a copy of this commentary of Rabbi Obadiah of Bartenura with his thoughts. And in order that the teaching of the LORD is perfect [renewing life] (see Psalms 19:8), we have published it here in its appropriate place]. ערוגה – which is six handbreadths [by six handbreadths], etc.",
                "היה לו גובל גבוה וכו' – in the Jerusalem Talmud [comment: and so it appears from the Babylonian Talmud in the ninth chapter of Shabbat/”Rabbi Akiva] they said that also the width of a boundary is a handbreadth, it is fund that the garden-bed is eight [handbreadths] by eight [handbreadths] and they sow in it thirteen [seeds]. Three on each and every boundary and one in the middle like this (see drawing #6 in the standard editions of the Mishnah), and it will be that the measurement of what is sown from it thirty-handbreadths. And the Rosh, of blessed memory (Rabbi Asher ben Yehiel 1250-1327 – born in Cologne, Germany and died in Toledo, Spain) explained that on each and every border he sows four [seeds] in the four corners and between each and every corner (comment: the rest of each boundary that is from one corner to another corner), [he sows] two kinds of seeds, and that which is taught in a Baraitha that three [seeds are sown] on each boundary because one [corner] is counted with the two and he counts one corner for every direction and between the four species that are in each direction, he has to needs to distance three [handbreadths of] blank space that between them are four and one-half handbreadths, and there will remain a place for seed that are four species of three and one-half handbreadths and this for each species a handbreadth minis one-eighth of a handbreadth. But in the Jerusalem Talmud an objection is raised that they place three [seeds] on every border and five in the middle like the garden-beds of the first clause and that there would be seventeen species. And it responds because the borders are excluded, meaning that one must distance the seed of the garden-bed from the seed of the border a handbreadth and-a-half [comment: it means a handbreadth-and-a-half from the eastern side and a handbreadth and-a-half from the western side, which are three handbreadths, and there doesn’t remain, etc.) but there does not remain a free space to sow in the garden-bed other than three handbreadths by three handbreadths. But if you would say, why doesn’t he sow on each and every border five species of six handbreadths for the four handbreadths of open space that is between the five species [of seed] and there would remain two handbreadths for the five species. Two-fifths of a handbreadth for every species by length of a handbreadth, and that there would be between everything sixteen species [comment: explanation – four seeds for the four corners and another three on each and every border, that makes sixteen except for the middle]. But one can say that perhaps with the multiplicity of species, there is confusion.",
                "זורעים וכו' – in the explanation of Rabbi Akiva, he expounded upon the Scriptural verse as it is written (Isaiah 61:11): “For as the earth brings forth her growth and a garden makes the seed shoot up,” תוציא/brings forth – is one; צמחה/her growth is one, which is two, זירועיה/the (i.e., its) seed – which is two, that makes four; תצמיח/shoot up – is one that makes five (see Tractate Shabbat, Chapter 9, Mishnah 2). For it is taught above in Chapter 2 (Mishnah 10) that “vegetables [of one kind which are to be sown in a field containing mostly] vegetables [of another kind must themselves cover an area of] six handbreadths, these words concern a large field where there is in a lot of vegetation but here, when he does not sow from each other than a little bit, we are not concerned. And what there is to advance to the explanation of the Mishnah is that we require that there will be between each and every sowing/seeding a distance of a handbreadth and one-half (the comment – this not according to the opinion of Rashi or the Raavad (Rabbi Abraham ben David 1125-1198 b. Posquieres, France) may their memories be blessed, and they, may their memories be blessed, hold that we have to distance between each and every sowing three handbreadths, but in [Tractate] Shabbat in the [ninth] chapter [entitled] “Rabbi Akiva,” he copied from the commentary of Rashi (Rabbi Shlomo Yitzhaki of Worms, France– 1040-1105) of blessed memory, for there it is like what is written in the [commentary of] Tosefet Yom Tov (i.e., Rabbi Gershon Shaul Yom Tov Lippman Heller 1579-1654 d. in Krakow, Poland)], in order that they don’t absorb one from the other than if there will be corners at the side of corners or the side of the rib which is the place of a second sowing, then he will have no need for it, for at the setting bounds of the corners, he will see their distinction and then there is no concern for their absorption, even if they are one at the side of the other, and if so, in a garden bed of which is six [handbreadths], it is possible to sow in it five kinds of seeds and they would not be mixed seeds/Kilayim and this is its shape (see drawing #1 in standard volumes of Tractate Kilayim): And the measurement will be what was sown in the garden-bed of twenty-four handbreadths, and we stated in the Gemara in the chapter [nine] “Rabbi Akiva” of Tractate Shabbat 85b, that we taught this concerning a garden-bed in a destroyed area but in a garden bed among garden-beds, it is prohibited to sow in it five different kinds, for if he would sow in each direction of this garden-bed and in every direction that is in the garden-bed that is around it, he will see everything as mixed. And our teacher the Rabbi Shimshon, may his memory be blessed, explained according to the Jerusalem Talmud that this is the order of the sowing. He places in the corners of a destroyed area one handbreadth and half of a fifth [of a handbreadth] by a handbreadth and a half- of-a- fifth [of a handbreadth] in order that he can remove [one] seed from [another] seed, the seed to the east from the seed to the south is the measurement of a diagonal line of one handbreadth and half of one-fifth, which is a handbreadth-and-a-half, and he sows in every direction four handbreadths minus a fifth by length and the width is a handbreadth and a half but rather defines the boundaries on each side util he completes the width of a handbreadth minus one-fifth in order that there would always be between the seed of the south to the seed of the east a handbreadth and one-half, and similarly in every direction until he places in the middle of he garden bed three handbreadths by three handbreadths and he makes in the middle a perforation and seeds in it one kernel like this (see drawing #2 in the standard editions of the Mishnah). [The comment: There are those in interpret that that all of the sowing will not come up in this shape, just less than twelve handbreadths]. But they posed a difficulty in the Gemara (Tractate Shabbat 84b) why did they squeeze it to establish it in a garden bed that is in dry land? Let it surround the garden-bed from every side corresponding to the corners and there isn’t anything sown? But the Gemara (ibid.,) that it is a decree lest he fill up the corners and sow the garden-bed in this form (see drawing #3 in the standard editions of the Mishnah) or on this form (see drawing #4 in the standard editions of the Mishnah). But the reason that they didn’t say in garden-bed which is six handbreadths by six handbreadths, that they sow within it nine seeds/rows of plants and that there will be between each one a handbreadth-and-a-half like this (see drawing #5 in the standard editions of the Mishnah). Because everything that is sown from it is only nine handbreadths and on this when they do it first, it will be twenty-four handbreadths, but that the Mishnah took a garden-bed of six handbreadths by six handbreadths because it is the smallest of the garden-beds which is a cubit by a cubit, and it came to teach us that it is possible to sow in it different seeds and that it would not be mixed seeds/Kilayim.",
                "מפני שהוא ממלאהו – and he won’t be able to sow three [seeds] in each border.",
                "רבי יהודה אומר ששה באמצע – In the Jerusalem Talmud, it expounds upon זרע/offspring (see Leviticus 22:13), זרעה/her offspring (see Genesis 3:16) and זירועיה/the seed (see Isaiah 61:11), these are three, for these words/ הו\"מ to be written זרע/offspring but it is written \"זרועיה ותוציא צמחה\"/ “For as the earth brings forth her growth [and a garden] makes the seed shoot up,” תצמיח/grow – these are three which makes six. And Rabbi Shimshon [son of Abraham of Sens 1150-1230), of blessed memory, wrote that in the Jerusalem Talmud raises the objection – for what reason do we teach above according to the Rabbis that the boundaries limit? How does Rabbi Yehuda teach that there are six seeds [planted] in the middle? But if you were to say that Rabbi Yehuda is referring to the first clause, meaning that when the first Tanna/teacher states that it is five [seeds sown] and he states six [seeds sown], surely Rabbi Hiyya teaches that Rabbi Yehuda states that there are eighteen [seeds sown] in the middle, so we see that he refers to the concluding clause, but the explanation that there are twelve [seeds sown] on the boarder and six in the middle which makes eighteen does not solve anything in the Jerusalem almud. Therefore, I appears that the height of the border counts for the number of the distance, for if you would not say this, why does it [the Mishnah] take this, it would be a border that is one handbreadth high, let it teach that the garden-bed was eight [handbreadths] by eight [handbreadths] but rather, certainly, it teaches that it is a handbreadth high to inform us that the border is part of the measurement of the distance. And one must say that Rabbi Yehuda, according to his reasoning, that stated in our chapter – like as large as the width of a toe, which is a handbreadth, and one does not have to distance more than an handbreadth, and now, since the height of the boundary is from the number according to Rabbi Yehuda, he is able to sow in all of the garden-bed. And he sows in it six species, thee in one row from the east and three in one row from the west and each and every species is a handbreadth and one-third of a handbreadth wide at the length of two and one-half handbreadths (see drawing #7 found in standard editions of the Mishnah). But the width of that which is sown from these is a handbreadth and a third-of a handbreadth with the length of two and one-half handbreadths and the white line of dry land that is between the three rows that is from this side or whether the three rows that are from the other side, they are six handbreadths along the length of the garden-bed, and the dry land that is between that which is sown is to sow two and one-half handbreadths according to the length of what is sown, but its width is one handbreadth according to the opinion of Rabbi Yehuda for he does not require distancing other than a handbreadth, and they are four blank spaces which are ten handbreadths , the total is that tall of the dry land in the garden-bed is sixteen handbreadths, and in total, all that is sown in the middle of the garden-bed , excluding the borders counts for twenty handbreadths. But according to the Rabbis, one sows one species in the garden-bed five [handbreadths] by five [handbreadths] for one requires one-half a handbreadth from each side from the border. But if you say regarding the Sages, why one does not sow other than one species in the entire garden-bed, and isn’t he able to sow in it five species, a handbreadth by a handbreadth in each and every corner and a handbreadth and a handbreadth in the enter as long as there would not be a diagonal line of the middle handbreadth corresponding to the diagonal line of the garden bed and one-half between the middle sown seed and the sown seed of the corners, because the diagonal line of the garden bed is seven handbreadths and the diagonal of the sown seeds of the corner and of the middle is four and one-fifth handbreadths. And one can say that since the All-Merciful did not permit other than five [sown seeds] within the six [handbreadths], it follows that less than six there is confusion. But Rabbi Meir Rothenberg, of blessed memory, explained that the opinion of Rabbi Yehuda that it is possible that he can so in this garden-bed which is six [handbreadths] by six [handbreadths] and that it has a boundary of a handbreadth of eighteen species like this form (see drawing #8 found in standard editions of the Mishnah). And it will be that the measure of the sown seeds from it will be thirty handbreadths, but when one observes this form, you will find six marked, the length of each one is three handbreadths and the width is two handbreadths, it is found that each side of them has a diagonal line of one and one-half handbreadths by one handbreadth, it is found that these seeds are distant from each other more than a handbreadth and a half. But, if you want to say to Rabbi Yehuda that he should sow nine species in the middle of the garden-bed and according to the measure of this sowing and we should draw it like this figure (see drawing # 9 found in standard editions of the Mishnah), this is impossible because all that is marked from the nine marked and embroidered areas, its length is two handbreadths and its width is two handbreadths, it is found that each side of them has a diagonal line one handbreadth by one handbreadth and this is a handbreadth and two fifths, but we require a handbreadth and a half and it is lacking. And the Halakha is according to Rabbi Yehuda. [and examine his explanation in Tractate Shabbat, Chapter 9 (Mishnah 2)]."
            ],
            [
                "כל מין זרעים אין זורעים בערוגה – that we permitted above (in Mishnah 1) five seeds in garden-bedand thirteen kinds of seeds that when there is a border of a handbreadth, these words concern the species of vegetables that is customary to seed them garden-bed by garden-bed, but not species of seeds which are customary to sow them in a large field because they appear like mixed seeds/Kilayim.",
                "אפונים השופים – smooth beans (without incisions) that appear as if they are smoothed with a utensil that smooth them, that the wood levels them . Another explanation: beans [small smooth faced], large-sized, thick and big beans in the Aramaic language we call a large thing גמלונא/large.",
                "גבול – a kind of portico/balcony of stamped clay/plaster that they make around the garden-bed for the human treading of feet.",
                "שהיה גבוה טפח – when they sowed [in it twelve kinds of seeds], and it was diminished, the seeds are permitted that grow in it even after it became diminished and there is no need to uproot [them] because of [concern of] establishing mixed seeds/Kilayim since it was appropriate/fit from its outset at the time of sowing; but however, he is not able to sow it [ab initio] after it became diminished until he raises it to the height of a handbreadth.",
                "אחת מכאן – on the border of the ridge/furrow to its width and one on the other rim and one in the middle of the furrow/ridge and he goes and sows from every species until they will be distant one from the other a handbreadth and one-half, and when they are one handbreadth deep to something remarkable that it (i.e., the Mishnah) took for in the Jerusalem Talmud there is an opinion that forbade it for it appears as planting one species too near another species (producing Kilayim)."
            ],
            [
                "ראש תור – corner-piece that is sharpened enters into another field, like the golden doves of women’s jewelry that have three sharpened corners.",
                "שהוא נראה כסוף שדהו – and it is recognized but it does not appear like Kilayim/mixed seeds (see Tractate Kilayim, Chapter 2, Mishnah 7).",
                "מפולש – open from two sides like an alley opening into a street (not closed by a required fictitious partition) that is open from two directions.",
                "ר' עקיבא אומר אורך ששה טפחים – we don’t require open but rather that the furrow that is seeded is is six handbreadths in length even though other seed surrounds it from three directions, it is permitted.",
                "ורוחב מלואו- that is six handbreadths which is the measure of the width of the furrow, and Rabbi Yishmael also requires the width of the furrow fully as wide even though he did not explain his words for since that Rabbi Akiva is lenient and don’t require open, he requires fully as wide, all the more so Rabbi Yishmael who is stringent. But Maimonides explained that fully as wide [means] that its width will be [like its depth].",
                "רוחב פרסה (width of the sole of the foot) – which is a handbreadth but it doesn’t state that the width is a handbreadth because it derives it from Scripture, as it is written (Deuteronomy 11:10): “[For the land that you are about to enter and possess is not like the land of Egypt from which you have come. There the grain you sowed] had to be watered by your own labors, like a vegetable garden,” that there needs to be between each vegetable a place for the placing down of the foot (see Talmud Shabbat 85a), which is the width of the sole of the foot , and the Halakah is according to Rabbi Akiva, but in our chapter that is above, it is taught in the Mishnah (see Tractate Kilayim, Chapter 2, Mishnah 10), that vegetables [of one kind which are to be sown in a field containing] vegetables [of another kind must themselves cover an area of] six handbreadths square, there we are speaking between a green field and [another] green field that one must distance one from the other six handbreadths, but here we are speaking of someone coming to plant one row of vegetables within a field as it is taught in the Mishnah explicitly, and he requests to plant within it a row of another vegetable, therefore, the wide furrow interrupts for the one as he has it and the other as he has it."
            ],
            [
                "שתי שורות של קשואין שתי שורות של דלועין שתי שורות של פול המצרי מותר – for each two rows appears like a field of its own, and there is recognition and there isn’t confusion here and this where is a furrow that interrupts between each and every species, but one row of cucumbers and one row of gourds and one row of the Egyptian bean is prohibited, even though there is a furrow interrupting between each and every species, because these three species, their leaves spread out and intertwine with each other, but when there isn’t there anything other than one row from each and every species, it appears as if all of them were sown together with one and the same throw, and it appears like Kilayim/mixed seeds, and the interruption of the furrow is not recognized in them.",
                "ושורה של קישואין ר\"א מתיר- for he holds that since there are two rows of cucumbers even though they are not adjacent to each other, we consider them as if they are adjacent and here is here a field of cucumbers and a row of gourds and a row of Egyptian bean, it is as if they are planted in a field of cucumbers and it is sufficient for them with the distance of furrow, as it is taught in the Mishnah above (Tractate Kilayim, Chapter 3, Mishnah 3), “that if his field was sown with [one kind of] vegetables, and he wishes o plant a row of another [kind of] vegetables,” etc.",
                "וחכמים אוסרים - because the two rows of cucumbers are not adjacent one to another, they are not considered as a field of cucumbers and appear like Kilayim/mixed seeds, and there is confusion here and there is no interruption of the furrow that would be effective with them. And the Halakha is according to the Sages."
            ],
            [
                "קישות ודלעת – that their leaves spread out and become intertwined with each other and all the more so, the other species.",
                "זו נוטה לצד זה – for even though there Is no interruption of a furrow that is effective for them, the leaning of these leaves (i.e., of the cucumber) to one side and those (i.e., of the gourd) to the other is effective for them, for since that which the Sages forbade regarding Kilayim/mixed seeds they did not prohibit other than because of the sake of appearances."
            ],
            [
                "עוקר שתי שורות ונוטע שורה אחת – the measurement of the ow is not less than four cubits wide, and when he uproots two rows of onions which are eight cubits, and plants in the middle of them one row of gourds which are four cubits, there remained two cubits of uncultivated ground from one side and two cubits of uncultivated ground from the other side.",
                "ומניח קמת בצלים ב' שורות – which are eight cubits wide and he uproots two rows which are like eight cubits and plants in their middle one row of gourds which is four cubits, it is found that between the first row of gourds to the standing crop of onions is two cubits of uncultivated land and the standing crop of onions is eight cubits, and the two cubits of uncultivated land between the standing crow of onions to the second row of gourds, there are between a row of gourds and another row of gourds twelve cubits and so always.",
                "רבי עקיבא אומר עוקר ב' שורות ונוטע שתי שורות – he holds that one does not have to interrupt between the two rows of gourds to the standing crop of onions other than a furrow, as is it taught in the Mishnah above in our chapter (Tractate Kilayim, Chapter 3, Mishnah 3) with regard to the rest of the vegetables. And between rows of gourds to the rows of gourds there is an interruption of eight cuits of standing onions alone.",
                "וחכמים אומרים אם אין בין שורה לחברתה י\"ב אמה וכו' – The Sages hold like Rabbi Yishmael that there needs to be between one row of gourds to its neighbor twelve cubits, however Rabbi Yishmael requires an interruption of two uncultivated cubits between the row of gourds to the standing crop of onions, but he Sages permit placing a row of gourds adjacent to a standing crop of opinions, and don’t reuire anything other than only one furrow like the rest of the vegetation. But the Sages require twelve cubits between the row of gourds to its neighbor because the leaves of the gourds are wide and spread out greatly, in order that it should not appear that the entire field is combined/mixed with onions and gourds. And the Halakha is according to the Sages."
            ],
            [
                "דלעת כירק- a person who comes to plant gourd next to vegetables tills them like vegetables, that is six handbreadths (see Tractate Kilayim, Chapter 2, Mishnah 10). But if he comes to plant gourd with grain, he must widen it to be a Bet Rova (i.e., the minimum area required in order to sow one-quarter of a Kab of produce – 104 1/6 square cubits), like the measurement of tilling grain which is ten cubits and two and one-half cubits by ten cubits, which is the space of the sowing of a Rova of a Kab.",
                "שורה של דלועים נותנים לה עבודתה ששה טפחים – and the row is lenient than an individual gourd, for an individual gourd in a [plot of] grain requires a Bet Rova (i.e., 104 1/6 square cubits), because a row is recognized on its own and there is no confusion like with an individual gourd, and six handbreadths that is taught here in the Mishnah is the measurement of width, but the measurement of length is not explained in our Mishnah but in the Tosefta it is explained that the measurement of the length is twelve and one-half cubits.",
                "ואם הגדילה – [if] the row [of gourds grew larger] and their branches entered within the six handbreadths, he should uproot from before it all of the branches that spread and entered within this measurement.",
                "נותנין לה עבודתה – of the row of gourds four cubits, for it needs to distance four cubits from the grain.",
                "התחמיר זו מן הגפן – as it is taught in the Mishnah further on in [Tractate Kilayim] Chapter four [Mishnah 5], a person who plants a row of five vines, the School of Hillel states that it is not vineyard and he doesn’t grant it the tilling of the vineyard of four cubits, but rather six handbreadths, and this is also in a row of gourd one should not be stringent and give them four cubits, for one is not more stringent with regard to mixed seeds [of vegetations] than with mixed seeds in a vineyard.",
                "מצינו שזו חמורה מן הגפן – even though the prohibition of mixed seeds [with vegetables] is more lenient than the prohibition of mixed seeds of a vineyard, nevertheless, we find ha regarding an individual vine, when he comes o plant it with grain, we grant it its tilling of six handbreadths, and for an individual gourd we give it a Bet Rova which is ten cubits and two and one-half handbreadths by ten cubits because it spreads out and goes from afar, here two we should not be amazed if one row of vnes we give it tillage of six handbreadths but for a row of gourds we five it four cubits.",
                "כל שלשה דלועין לבית סאה – Rabbi Meir disputes the first Tanna/teacher who stated that for an individual gourd planted among grain, we provide it a Bet Rova, but he thinks that we give it one =-thrid of a Bet Seah, and Rabbi Yosi ben HaChotef Efrati holds one-third of a Bet Kor. But the Halakha is not accoding to the words of all of them, but rather only according to the First Tanna/teacher [of the Mishnah]. And the gourd that is taught in our Mishnah is only the Greek gourd that its leaves are wide and creep and are more entangled. But the Egyptian gourd with the rest of the gourds, their law is like that of the rest of the vegetables."
            ]
        ],
        [
            [
                "קרחת – [razed portion of] a vineyard and the untilled ground surrounding the vineyard [between the vines and the fence], I will explain them further on.",
                "בית שמאי אומרים כ\"ד אמות – if its razed portion is twenty-four cubits, it is permitted to sow there; less than this, he should not bring seed to there.",
                "שחרב מאמצע – and there are vines all surrounding the razed portion which is sixteen cubits by sixteen cubits, and similarly, if the razed area went over the face of the width of the vineyard where there are no vines other than from the two sides of the razed portion [of the vineyard].",
                "אם אין שם שש עשרה אמה – according to the words of the School of Hillel, he should not bring seed to there even in the middle cubit, for four cubits that are on the side of the vineyard from this side and four cubits that are on the side of the vineyard from that side, is the tillage of the vineyard of four cubits as is taught in the Mishnah (i.e., Mishnah 2) because they would cut the grapes with oxen and with wagons and at the time of the plowing, they plow it with oxen; therefore, those four cubits in the vineyard are like the vineyard, but if there remained between them eight cubits besides those four on each side, they were not nullified in regard to the vineyard, and it is permitted to sow them; less than eight cubits, they cast one-half to this side and the other half to that side, and they nullify it concerning the vineyard, and it is like the vineyard itself and it is prohibited to sow in them because of mixed seeds/Kilayim. But according to the School of Shammai, it is not considered a field when it is less than eight cubits, therefore, we require twenty-four cubits – four for the tilling/working of the vineyard from this side and corresponding to them from the other side, subtract from them sixteen [cubits]- though eight to here and eight to there, and one has a field and it is not nullified."
            ],
            [
                "מחול הכרם – it is a free space between the vineyard to the fence all around, like (see Judges 21:21: “[As soon as you see the girls of Shiloh] join in the dances, come out from the vineyards; [let each of you seize a wife from among the girls of Shiloh, and be off for the land of Benjamin]) women joining in the dancing that they dance all around. It is the language of (Jeremiah 31:13): “Then shall maidens dance gaily.”",
                "אם יש שם י\"ב אמה – according to the words of the School of Hillel, they provide four cubits for the tilling of the vineyard and sow the remainder. But if there aren’t there twelve cubits, he should not bring seed to there, for the four cubits that are near the wall, since they are not sown because of the repair of the wall in order that a person can walk upon the ground near the wall, and that the dirt will be threshed and its foundations will be strengthened, they are declared free. But the middle sections, if there are four cubits they are considered [usable] but if not, they are nullified in regards to the vineyard, but here we don’t require sixteen cubits for there is no prohibition other than from one side. And all of these cubits are a cubit of six handbreadths."
            ],
            [
                "אין זה אלא גדר הכרם (this [space between the vineyard and the fence] is only [the area of] the fence of the fence of the vineyard) the place that is between the fence and the vineyard is called the fence of the vineyard, even if there aren’t there other than six cubits, he distances it four cubits and sows the remainder [of the vineyard].",
                "ואיזהו מחול הכרם – that requires twelve cubits, it is the space between two vineyards. But the first Tanna/teacher holds that the place between two vineyards is judged like the vineyard that was destroyed in the middle, and in the Talmud of the Land of Israel, it proves that Rabbi Yehuda did not say, “And what is the outer space of the vineyard? The area between the two vineyards,” but rather, as for example, that the rows of the vineyards are not equivalent one to the other, as for example, the vineyard of this side of the free space of their wows from east to west and that is one the other side from north to south, for if they were corresponding, Rabbi Yehuda admits that they appear like the razed portion of the vineyard and would require sixteen cubits. But the Halakha is not according to Rabbi Yehuda.",
                "איזהו גדר – A person who separates between the vineyard is able to place a vineyard from this side and to sow from the other side, and similarly for a ditch."
            ],
            [
                "ג' טפחים – that all which is less than three [handbreadths] is like a לבוד/joined (i.e., that two solid surfaces are considered to be joined if there is a gap less than three handbreadths between them). And this is the measurement in order that a kid [goat, i.e., young animal] can enter.",
                "הרי הוא כמחיצה – and it is permitted to support/uphold vines from this side and seeds from that side.",
                "נדון כפתח – and even opposite it to it, it is permitted to support/uphold, but more than ten [cubits], it is not considered like an opening and one needs requires distancing corresponding to the place of the breach.",
                "ואם הפרוץ מרובה על העומד אסור כנגד הפרוץ – but corresponding to the part which remains standing it is permitted if it is four [cubits] wide, but less than four [cubits] wide, even opposite the standing part, it is prohibited."
            ],
            [
                "בית שמאי אומרים כרם – and one must distance from it four cubits in order to till in the vineyard.",
                "אינו כרם עד שיהיו שתי שורות – and there is no need to distance other than six handbreadth like a singular vine.",
                "הזורע ארבע אמות – that is to say, within the four cubits of the tilling of the vineyard.",
                "בית שמאי אומרים קדש שורה אחת – for since the Torah stated (Deuteronomy 22:9): “[You shall not sow your vineyard with a second kind of seed,] else the crop – from the seed you have sown – and the yield of the vineyard may not be used,” one row we call a vineyard.",
                "ובית הלל אומרים קדש שתי שורות – since it Is not called a vineyard with less than two rows, therefore, “the yield of the vineyard” that the Torah spoke of is when he sanctified (i.e., prohibited the use of) two rows by implication."
            ],
            [
                "ואחת יוצאה זנב – as for example, thee vines that are planted in one row, and two in a second row opposite the two from the third.",
                "ואחת בינתים – that the two that are opposite the time and fifth opposite their air space.",
                "ואחת באמצע – as for example, a vine that is planted and four vines for its four directions."
            ],
            [
                "שורה אחת בתוך שלו ושורה אחת בתוך של חבירו – and we are speaking, as for example that one row of the two vines and one row of a third, and even Rabbi Shimon who stated further (see Mishnah 9 of this chapter) regarding one who intertwines his vine over the grain of his fellows, he did not sanctify it (i.e., prohibit the use of) for a person cannot forbid something that is not his, here he agrees that they combine to prohibit the seeds because there is his and that of his fellow.",
                "ודרך היחיד ודרך הרבים – that not one of them is eight cubits wide, for at a width of eight cubits, we state at the end of our chapter (see Mishnah 8) that they don’t combine.",
                "הרי אלו מצטרפות – to be called a vineyard and one must distance it four cubits.",
                "אם ערסן מלמעלה (if he connected them – the two rows of vines – above so as to form an arbor) – that he raised the tops of the vines on top of the fence and he mixes them that are on the side of the fence from here with those which are on the side of the fence from there. And the word, \"ועירסן\"/if he trained [the vines] is the language of \"איזה עריס\"/what is an arbor/espalier [of grape vines?] (in a legal sense), meaning to say, that he made of them a bed."
            ],
            [
                "הנוטע שתי שורות – of two vines each, and not one of them that goes out with a tail.",
                "אם אין ביניהם ח' אמות לא יביא זרע לשם – for they combine to become a vineyard, but if they are distant eight [cubits] outside from the place of the vines, they do not combine/mix, and behold they are like an individual vine, and one distances six handbreadths from this row and six handbreadths from that row and sows the six cubits that are in the middle.",
                "בין שורה לחברתה – for since there are three rows, they are like a large vineyard, and the place that is between each of the two rows from them is judged like the law of a razed portion of a vineyard (see Tractate Kilayim, Chapter 4, Mishnah 1), which is sixteen cubits. But if the middle row was dried up/ruined, according to the words of the first Tanna/teacher, we do not require between them the measurement of a razed portion of a vineyard since a vineyard did not remain, and it is to be compared to a vineyard of four or five rows, for once the middle was laid waste, there still remains a vineyard; therefore, we require the razed place to be sixteen cubits.",
                "רבי אליעזר בן יעקב אומר אפילו חרבה האמצעית – from after there already was a vineyard, even now, it has the law of a vineyard, and he needs sixteen cubits [between one row and the next and cannot seed it].",
                "שאילו מתחלה נטען – that is to say, if they never reached the rule of a vineyard, he would not have planted them from the outset, other than two rows, he would not need that there to be between them other than eight cubits as we stated above [in the first clause of the Mishnah], now, that he planted them and the reached the rule of the vineyard even though that its middle was laid waste and there didn’t remain other than two [rows], they are like a vineyard that its middle was laid waste and it requires sixteen cubits. But the Halakha is not according to Rabbi Eliezer ben Yaakov."
            ],
            [
                "הנוטע את כרמו ט\"ז אמה – that each row of vines is distant from its neighbor by sixteen cubits.",
                "מותר להביא זרע לשם – and it is not necessary to distance other than six handbreadths from the row, like the tilling of an individual vine.",
                "צלמון – name of a place.",
                "הופך שער שתי שורות – it was a large vineyard that each row was sixteen cubits distant from its neighbor, and he did not want to intertwine his vine on top of his grain, and he would combine the rows two by two, and the heads of the vines, that is the branches of the two rows, he would turn them towards one side, these over the others, and there would remain the free space from this side and from that side, and he would sow but that he would leave six handbreadths, and in the next year they would do the opposite for such was their practice in a place where they sow in it from one year to the next year, they leave it uncultivated without blowing and without sowing.",
                "אף הנוטע את כרמו של שמנה שמנה אמות מותר – for they (Rabbi Meir and Rabbi Shimon) hold that the rows are distant at intervals of eight cubits each, it is like an individual vine, and he leaves near the row six handbreadths and plants the rest, and we don’t require sixteen cubits other than in a vineyard laid waste, but when he plants from the outset, when he distances it eight cubits, it is enough. And such is the Halakha."
            ]
        ],
        [
            [
                "כרם שחרב. עשר גפנים לבית סאה – that there are in the ground of a Bet Seah (i.e., 50 cubits by 50 cubits) ten vines, no fewer from this.",
                "ונטועות כהלכתן – that is two opposite two and one produces a tail, and they are not distant from each other sixteen cubits but not less than four cubits.",
                "כרם דל (sparsely planted vineyard)- that its vines are few but nevertheless it has the law of a vineyard [applying to it]. But this is not a razed portion of a vineyard, for that part laid waste is from its middle, and this one is laid waste from every side.",
                "ערבוביא (in an irregular manner) – that the vines are not corresponding like a line.",
                "אם יכול לכוין – in all of the vineyard two corresponding to three, as for example that he would bring a thread and trains it and he finds the stem/shoot corresponding two corresponding to two and one extends as a tail but the bough is not corresponding, behold this is a vineyard. But, if he finds the bough corresponding and the stem/shoot does not correspond, it is not a vineyard.",
                "כתבנית כרמים הרי זה כרם – and it requires distancing sixteen cubits. But the Halakha is not according to Rabbi Meir."
            ],
            [
                "כרם שהוא נטוע על פחות מארבע אמות – that there isn’t between each row four cubits.",
                "אינו כרם – and he distances it six handbreadths and sows the remainder, for since he is not able to plow in the rows between them, the name of “vineyard” is not upon them.",
                "וחכ\"א כרם – for he view the middle sections as if they do not exist and combine the outer areas, if there is between them the appropriate space for them,. Because it is the manner of people to plant many consecutive rows together, and those which are appropriate to be sustained and to be made a vineyard will remain a vineyard, and the rest will be for wood, therefore, those that in the middle that are planted within the appropriate space to be between one row and another, we see them as if they are mere wood, and the outer ones combine to be a vineyard."
            ],
            [
                "וזורעים בתוכו – for it is considered an interruption and a different domain since it is deep ten [handbreadths] and wide four [handbreadths] and open, but less than ten [handbreadths deep] or four [handbreadths wide] or even if it is ten [handbreadths] deep and four [handbreadths] wide but it is not open but rather that the vineyard surrounds it from three directions, we don’t seed in it, for it is like a wine-press that Rabbi Eliezer and the Rabbis disagreed on further on , but Rabbi Eliezer ben Yaakov holds like the Rabbis that it is forbidden to sow in a wine-press.",
                "שומרה שבכרם – a high hill that the guard stands upon to guard the vineyard and see from afar.",
                "זורעים בתוכה – but in this, the Rabbis don’t argue on Rabbi Eliezer because it is high and the air space of the vineyard doesn’t surround it but in a wine-press where the air space of the vineyard surrounds it, the Rabbis forbid it, and this is the Halakha.",
                "ואם היה שער כותש – that the tendrils of the vines which are called, “hair,” would be combined and entangled above on the watch tower one on top of the other like the pestle in the mortar."
            ],
            [
                "נקע – valleys that are in the fields like kinds of indentations/cavities.",
                "נותנים לה עבודתה – six handbreadths for this is the tilling of an individual vine.",
                "וזורע את המותר – but we don’t say that it appears like Kilayim/mixed seeds since the vine and the seeds are within the wine-press or within the cavity.",
                "אם אין שם ד' אמות אסור – like the law of untilled ground surrounding the vineyard (between the vines and the fence) of the chapter above (see Tractate Kilayim, Chapter 4, Mishnah 1), that gives four cubits for the tilling of the vineyard. But the Halakha is not according to Rabbi Yossi.",
                "והבית שבכרם – that surrounds the house there are vines.",
                "זורעים בתוכו – and we don’t say that since the vines surround it from the four directions, the partitions are not effective."
            ],
            [
                "הנוטע ירק בכרם או מקיים – that he sees it (i.e., mixed seeds) that it is growing and leaves it alone.",
                "הרי זה מקדש וכו' – the principle of our Mishnah is that always [a person] sanctifies sixteen cubits in every direction in a circle. But even though it is taught in the Mishnah above (Tractate Kilayim, Chapter 4, Mishnah 5) that a person sows four cubits of tilling the vineyard, he only sanctifies two rows, where he sows between the vines, he sanctifies sixteen [cubits] according to the measure of a large vineyard that combines until sixteen [cubits]. But which vineyard that will be thirty-two cubits square by thirty-two cubits and the vegetation is planted in the middle point when it is encircled by a circle, it will surrounded by sides of a square and it will be a diagonal line of thirty-two cubits, the circle will be sanctified entirely which is sixteen cubits in every direction from the vegetation. And here if the vines are planted.",
                "על ארבע ארבע (vines separated from one another by [intervals of] four cubits in four directions)– an explanation: that there is between each and every row four cubits and we dedicated from this the square vineyard of thirty-two [cubits] by thirty-two [cubits], the square will be nine rows length by nine rows width and it will fall from them within the circle seven rows length by seven rows with and in each row, seven vines which are forty-nine vines, they remove from them the four corners outside of the circle, and what will remain within the circle is forty-five vines, and this is its form (see picture #1 as prevented in traditional volumes of the Mishnah). But the Rosh (Rabbi Asher ben Yehiel 1250-1327) of blessed memory, that it was difficult for him why we don’t forbid more in each row around these seven middle rows that are in the row from the four directions that stand within the sixteen cubits of the middle vine, it is found that if forbids forty-nine vines? And one can say that the four directions (it appears to me, cubits) that are between each vine, that is without uprooting the vines, it is found that with the vines, there is more than sixteen cubits. Until here. And that it will be planted on",
                "חמשה חמשה (the vines were separated from one another by five cubits in four directions) – he will draw a square circle from thirty-two [cubits] by thirty-two [cubits]; seven rows length by seven rows width will fall within the square and he will take a cubit from the eighth row from here and a cubit from the ninth row from there. And similarly, a round line that its circumference of thirty-two [cubits] protrudes a cubit outside from the seven rows in each direction, because the seven rows have been them six distances; in each distance is five cubits and we need thirty-two [cubits] and there will be a distance between the line of the circle and between the line of the row closest to it outside of the square four cubits, and this is its form (see picture #2 which is found in standard versions of the Mishnah). And here the vines that enter into the circle are thirty-seven vines alone and here since there doesn’t remain between the circumference of the circle and between the row that adjacent to it from the outside other than four cubits, and this is the measure of the tilling of the vineyard, because that the measure is defined exactly, we saw as if the circle continued until it reached the outer rows that had among them and between the edge of the circumference four cubits and are added to its circumference four cubits in every direction until it will in the circle of the circumference of forty [cubits] by forty [cubits], for since we see the circle of thirty cubits it is as if it is full of vegetation in every place [and the four additional cubits] reach the tilling of the vineyard, and it is found that all of the vines which are seven rows by seven rows that enter within the circle outside of the four that are in the four corners, and here now within the circle is forty-five vines, and its form will be like the first form but that in place of four [cubits] will now be five [cubits], it is found now that he sanctifies forty cubits in every direction. And this is what obliged the Tanna to state that this sanctifies forty-five vines, and even after the earliest root is sixteen cubits in every direction, he had to shorten it and state this is sanctifies sixteen cubits in every direction , etc. And much that we have written has already been solved, for it is impossible to state that something is five cubits separated by five cubits in four directions that he sanctifies sixteen cubits in every direction because he sanctifies twenty-cubits in every direction, and therefore, he states that he sanctifies forty-five vines, and that is impossible other than after we add to the circle as we have explained clearly. And the reason that he did not say at the time they were planted were separated at intervals of five cubits in four directions he sanctifies six cubits in each direction for the essence of the sanctification is that sixteen cubits in each direction and the four cubits is a supplement that is necessary to make closer the circumference to the rows for the reason that we wrote. But if you should say, since that just as they are four [cubits] by four [cubits] that he sanctifies only sixteen cubits, why did the Tanna/teacher separate them from the general principal of sixteen cubits in every direction that is in the portion of the concluding clauses that we should say [that they were planted at intervals of] four [cubits] by four [cubits] or six [cubits] by six [cubits], and he combined it with when they were planted [at intervals of] five [cubits] by five [cubits]. But one can say, that on four [cubits] or five [cubits] their shapes are similar one to another when it would fall within the circle in each one of them – seven rows by seven except for the four corners, and also they are equivalent in the number of vines. But better is to inform us the number of vines that he sanctifies, but when they are planted [at intervals of] six [cubits] by six [cubits] or seven [cubits] by seven [cubits], the number of vines that sanctifies will not be according to the number that there will be when he plants [at intervals of] seven [cubits] by seven [cubits] as we will explain and therefore, he took with them the principle that includes everything and stated that he sanctifies (i.e., prohibits) sixteen cubits.",
                "היו נטועות על שש וכו' – and we separated from round vineyard whose circumference is thirty-two cubits, the line of the circle goes out from each out row one cubit and the number of the vines that are within the circle is twenty-four and this is its form (see picture #3 in standard editions of the Mishnah). But we did not stretch the circumference until it would reach the four outer rows that are near the circle like we did with [when they are planted at intervals of] five [cubits] by five [cubits], because there would remain between the edge of the circumference, and between the row adjacent to it five cubits, and even if it appears as if the circle is filled with vegetation, it would remain between it and the outer rows more than what is needed for the tilling of the vineyard with the addition of a cubit, and if so, we have not added anything to the width of the circle. And if it will be planted",
                "על שבע שבע (if the vines were separated from one another by seven cubits in four directions) and we will separate from the round vineyard whose circumference is thirty-two cubits, there will fall within the circle five rows length by five [rows] width except for the for corners, and the circumference will go out from the four sides that have five [cubits] by five [cubits] interval – two cubits in every direction, there remains between the end of the circumference and the outer row adjacent to it five cubits and because of this, we did not stretch the circumference to the outer rows, but the number of the vines that are found – all of it and its form, is like the previous form with the change of seven [cubits] in place of six [cubits], etc. And this is what Maimonides of blessed memory explained on this Mishnah in the brevity of his words that is at all possible. And according to what I saw, one of the early Sages that wrote on this commentary, these are the things that were stated to Moses and also the Rosh, of blessed memory, agreed to this commentary/explanation and set aside the explanation of the Rabbi Shimson [of Sens, 1150-1230), of blessed memory, I was not obliged to write the explanation/commentary of the Rabbi Shimshon, of blessed memory on this Mishnah."
            ],
            [
                "כשאגיע לו – even though he added two hundred until he reached the remainder/excess, from after that he is isn’t careless about Kilayim/mixed seeds, but when I will return, that is prohibited because he was careless and despaired, for since the window regarding the partition of the vineyard was breached that when he despaired and did not fence it in, it became sanctified. And how do we measure/estimate if he added two-hundred? We see that he when one severs this vegetable or this species of grain from the choice in how much time does it dry out that there does not remain in it its moisture, put yourself in the position/suppose that it becomes dried out in one-hundred hours if it remained in the land for one-half hour, from when it arrived to him and he did not pick it, behold, he added two hundred and it is forbidden, for jus as that it is dry from its moisture in every half hour a portion of two hundred (i.e., 1/200), when it is detached, so add to the one-half hour one part in two-hundred when it is attached."
            ],
            [
                "עם הזבלים או עם המים – when he is manuring his field or when he opens the aqueduct to water the vineyard sometimes there are with them seeds, and all of these that were sown unintentionally are permitted, for (Deuteronomy 22:9): “You shall not sow your vineyard with a second kind of seed” implies intentionality.",
                "סיערתו הרוח – that he was standing in the field and sowing and a wind blew the seed in the vineyard.",
                "לאחריו מותר – that was not with intention, for he did not see when the wind brought the seed into the midst of the vineyard [behind him].",
                "ולפניו אסור – if the wind blew the seeds and he saw it, it is forbidden.",
                "כיצד יעשה אם עשבים יופיך – he should plow and turn over the roots of the blades of grass so that they will grow no longer.",
                "אם אביב – that the seed has grown already but it did not bring forth [a growth of] one-third .",
                "ינפץ (he must shake the grain out of the ears) – the seed from the ear of corn but the hard ones are permitted and the grain is prohibited.",
                "ואם הביאה דגן תדלק -and everything is prohibited."
            ],
            [
                "רבי אליעזר אומר קדש – for certainly in Arabia they maintain thorns in the vineyard in order that their camels will graze, but after that some of the people maintain them in their fields, they become Kilayim/mixed seeds in every place, nonetheless, for it is better that we call it (Deuteronomy 22:9): “that you have sown” that implies what human beings have the practice of sowing and desire in their maintenance.",
                "לא קדש אלא דבר שכמוהו מקיימים – in that place like thorns in Arabia because for that sake they maintain them, but in other places when they do not maintain/preserve them, it is permitted. And the Halakha is according to the Sages.",
                "האירוס (lily with an aromatic root)– a species of vegetation whose leaves are wide and one places it in cooked dishes and they call it in Arabic SUSENBAR.",
                "והקיסום (ivy)– ADRA in the foreign tongue that they trained it on the stores and on the windows.",
                "ושושנת המלך (white lily) – ROSIN in the foreign tongue",
                "וכל מיני זרעים אינן כלאים בכרם – from the Torah, but from the Rabbis, they are Kilaim, and this is brought in [Tractate] Menahot [15b].",
                "קנבוס – KANAPO in the foreign tongue and in Arabic KINIB.",
                "וחכ\"א כלאים – and the Halakha is according to the Sages.",
                "הקנרס (artichoke)– in Arabic KARFUSH and in the foreign tongue KARDO, and it is the thistle that is mentioned in the Torah (Genesis 3:18): “Thorns and thistles shall it sprout for you [but your food shall be the grasses of the field].”"
            ]
        ],
        [
            [
                "איזהו עריס – that the place for him his tilling of four cubits like the tilling of a vineyard even though there is only one row, and the espalier is that they make a partition by means of net-work (i.e., like lattices) with reeds like an arbor in the matter that they gird the bedstead and they suspend upon it the tendrils of the vines, and according to the School of Hillel, they established as they stated above in [Tractate Kilayim] Chapter 4 [Mishnah 5] that it is not a vineyard util there would be two rows there, but in an espalier, they admit that with one row also, it is a vineyard.",
                "מן הגדר ולשדה – as for example, if the vines were planted to the east of the fence and the vine-shoots rise up on the fence, if he comes to sow on the west side of he fence, they do not count four cubits from the base of the vines which are further from the fence, but rather, he needs to distance four cubits from the fence for the tendrils of the vines are suspended upon it. And this is from the leniencies of the School of Shammai and the stringencies of the School of Hillel.",
                "טועים כל האומרים כן – for after all, the School of Hillel did not state that the espalier of one row of vines is a vineyard that would necessitate that they distance from it four cubits to the field, and the law was not mentioned of four cubits for an espalier other than in regard to this matter that if there are four cubits from the base of the vines to the fence on which they are suspended , we give him for his tillage six handbreadths, like we give for an individual vine, and he sows the remainder until the fence, but if there aren’t four cubits from the base of the vines until the fence, he should not bring seed to there, something that resembles a vine which is planted in a vat for wine-pressing or in a cavity/ravine that Rabbi Yossi stated in the chapter above (i.e., Tractate Kilayim, Chapter 5, Mishnah 4) if there aren’t four cubits there, he should not bring seed to there, but Rabbi Yohanan ben Nuri and Rabbi Yossi said one thing and this is explained explicitly in the Jerusalem Talmud.",
                "רבי עקיבא אומר שלשה טפחים – which is the tilling of an individual vine. But the Halakha is not according to Rabbi Akiva."
            ],
            [
                "מן המדרגה – from a high hill/mound that is made like a kind of embankment (i.e., terrace).",
                "אם כשהוא עומד למטה בארץ – he is able to harvest the grapes that are suspending in the espalier, we view all the espalier as if it is the place of the base of the vines and their roots, and it prohibits four cubits in the field in every direction from the border of the espalier and outward, and specifically ab initio that it prohibits to sow, but it does not sanctify anything other than six handbreadths that this resembles of the remainder of lattice-work of laths which was destroyed in the middle further on in Chapter (7, Mishnah 3).",
                "ואם לאו – that he is not able to harvest all of the grapes until he ascends the embankment/terrace or on a ladder, it is not prohibited to sow other than under the espalier alone, but outside of it, it is permitted, even within four cubits of the base of the vines of the espalier, for since they are standing on the embankment, and such is the Halakha.",
                "אף הנוטע שורה אחת בארץ ושורה אחת במדרגה – from two rows that one needs for it to be considered a vineyard, for now we are not speaking of an espalier, but rather of two rows of vines, two opposite two with one having a tail extending. If the embankment is ten [handbreadths] high, the two rows do not combine to be a vineyard, but rather each and every row has the law of an individual vine. But the Halakha is not according to Rabbi Eliezer."
            ],
            [
                "אפיפירות – wood or reeds that are woven longitudinally and latitudinally and they train upon them tendrils of vines and they cause them to lie on them when they are very long, and if the vine trained upon part of the web, it is forbidden to sow under the remnant and even though it does not have vine-shoots, if he sowed it, he did not sanctify it [the seeds underneath it].",
                "ואם הלך החדש – if the vine grew and produced tendrils and filled up all of the lath.",
                "אסור – the seed that was sown underneath the remnant [is forbidden – as they are sanctified] if he added two hundred after the new growth spread upon them.",
                "וכן המדלה גפן על אילן סרק – its law is like that of the lath, because a person neglects it upon his own vine, and it is as if it is all vines, but a fruit-bearing tree that a person does not neglect upon his vine, that remainder where the vine is not trained over it, is considered on its own and is not like the vine and its remainder to bring seed there."
            ],
            [
                "יחזירנו – to the place where it was initially and he will see the remainder.",
                "עזיז – the name of a place.",
                "אמר לו מותר – for a person does not neglect his fig-tree on account of his vine.",
                "בית המגנייה -name of a place.",
                "סדן של שקמה – the root of he sycamore tree and it is a fig-tree that grows in the forests and we cut from it branches for building.",
                "תחת קורה זו אסור והשאר מותר – when I see each and every branch like its own tree."
            ],
            [
                "הכל אילן סרק (any tree that bears no fruit) – (see also Mishnah 3 of this chapter) that Rabbi Meir holds that all the rest of the trees that a person neglects near his vineyard, and Rabbi Yossi holds that any species where it is customary to plant from it complete fields are considered important and a person does not neglect them because of his vineyard, but the Halakha is according to the first Tanna/teacher that it is a tree that does not produce fruit that is neglected concerning his own vineyard."
            ],
            [],
            [
                "עריס שהוא יוצא מן הכותל מתוך הקרן וכלה – as for example five vines that are planted at the side of the fence, and they do not support/strengthen the entire fence but rather three at the head of corner from this side and two at the head of the second corner from there., and in the middle of the wall, there are no vines, but the two corners of the wall stand.",
                "נותנים לו עבודתו – six handbreadths from here and six handbreadths from there and he sows the rest of the wall, and even though the length of the wall is not four cubits.",
                "ר' יוסי אומר אם אין שם ארבע אמות וכו' – Rabbi Yossi, according to his reasoning, who prohibited in the above chapter (see Tractate Kilayim, Chapter 5, Mishnah 4) regarding the vat for wine-pressing and the ravine/cavity, if there aren’t four cubits there [he should not bring seed there], but here it comes to tell us that you do not say especially with a vat for wine-pressing and a ravine/cavity that are closed from the four directions that Rabbi Yossi requires four cubits, but near the wall that is not surrounded from the four directions, I might say not. But if you only taught it regarding this, I would think that in this alone, that Rabbi Yossi requires four cubits, but regarding a vat for wine-pressing and a ravine/cavity where there isn’t anything there other than a singular vine, I would say it is not necessary. And above (Tractate Kilayim, Chapter 5, Mishnah 4) we wrote that the Halakha is not according to Rabbi Yossi."
            ],
            [
                "הקנים היוצאים מן העריס – that project forth outside the order of the espalier.",
                "וחס עליהם לפסקן – that he did not leave them there on account that it is was intention to suspend upon them the vine, but rather because he refrained from cutting them alone.",
                "כנגדן מותר – because they are not considered part of the lath/slabs used for espaliers, therefore, it is permitted to sow underneath them."
            ],
            [
                "הפרח היוצא (the blossom of the vine which projects) – from he language of (Song of Songs 6:11): “[I went down to the nut grove o see the budding of the vale;] to see if the vines had blossomed,” that is to say, what that grew from the vine goes out and protrudes outside the espalier.",
                "מטוטלת (plummet, plumb-line) – it is the iron that the buildings lower with a rope downward on the face of the wall to see the building [if] the wall is straight and through it they estimate/measure if the seeds are directed underneath the blossom. But here, we are speaking, as for example that the vine-shoots of the espalier grew more from the tilling and blossomed outside, for through his tilling, even if there is no blossom, it is prohibited.",
                "וכן בדלית ([suspended] branches of the vine trained to an espalier) – and similarly, we measure with an individual vine that is suspended on top of beams/poles which is not an espalier if it blossomed outward for six handbreadths which are its tilling.",
                "תחתיה אסור – under the vine-shoot but from the sides, from here and from there, it is permitted.",
                "ספקה בחבל (if, in training the vine, he attached it to a rope) – that the vine-shoot was not long enough that it would reach from tree to teach, and he tied at its end a rope or reed-grass o length it in order that it would reach until the tree. Underneath the vine-shoot is prohibited; underneath the space where the rope is attached to the vine is permitted. But if he made the attachment in order that new growth would spread over it, it is prohibited to sow underneath it."
            ]
        ],
        [
            [
                "המבריך את הגפן בארץ – and it passes the sinking outside of six handbreadths, for within six handbreadths, even that there is dirt upon it for three handbreadths, it is prohibited, because it is the tilling of an individual vine.",
                "לא יביא זרע עליה [the underground vine] – but from the side, it is permitted, for when one seeds to the sides, they don’t take root, but rather that they make the crushed earth and it affects the foundations of the wall when they are sown next to it, but their roots grow from the side. But the reason that one should not bring seed upon the sunken vine even outside of its tilling is because the vine is soft and the roots of the seeds enter the vine and there is the sinking of a vegetable in the tree, but the rest of the trees that are not soft is permitted.",
                "אפילו הבריכה בדלעת או בסלון (if in sinking a vine he conducted it through gourd shells or through a pipe – so that it could draw no nourishment from the ground which it passed) – that he inserted the vine within the gourd or within the pipe, it is prohibited because the roots of the seeds perforate and penetrate until the vine when there are not three handbreadths of dirt upon it. And because the seeds in a gourd is not forbidden as for example, that the gourd is dry.",
                "סלון – it is a water pipe and a tube/spout or one pipe. But especially in an earthenware pipe/tube, we are speaking of a metal tube that does not require dirt of three handbreadths.",
                "הבריכה בסלע – in a hard [rock], for a soft rock [penetrates] and is opened from the roots.",
                "הארכובה שבגפן – a vine that is curved and bent on the ground and returns and is put up like a kind of curved knee, when hey come to measure six handbreadths that are the tilling of the individual vine, hey measure from the second root from the place where it returns and stands up straight. But these words apply when the first root is not seen but rather it is similar to a tree when it is planted in the place of its bending, but if the first root appears that it is the root of the curved vine, we don’t measure other than from the first root."
            ],
            [
                "המבריך שלש גפנים – it is the manner of one who sinks [vine shoots] when two vine-shoots go out from one vine, he digs in the ground and lays the vine-shoots down underneath the ground at that hole and removes its head from one side and it becomes a vine, it is found from three vines, we make six. And the same law applies that one can teach about one [who grafts/sinks] two vines from three for through this it is vineyard, for there are two corresponding to the two, and one comes out with a tail.",
                "ועקריהן נראין – for he did not lay down all of the vine in the ground, for [if this were not the case], there would not be three making six vines, but rather that he left the root and made from one vine- two vines.",
                "אם יש – between one vine and another, not less than four [cubits] and not more than eight [cubits], they combine, even though that two absorb from one root, we consider them like two vines.",
                "גפן שיבשה אסורה – it is prohibited to sow within its tillage because of the question of appearance/מראית העין, but if he sowed, it is not sanctified, and it doesn’t matter that in the winter that it is forbidden to sow underneath it for one is concerned for appearance, for all of the vines appear like dried-out/withered ones, but even during the summer when it is recognized that it is withered it is forbidden, because also during the summer, there are vines that fall upon them and appear like withered but they are withered/dried out.",
                "צמר גפן – a soft, spongy, hackled wool that they call KUTRUN – and its tree is similar to a vine, is prohibited and is not sanctified because it is not a species of seed.",
                "אף על גבי הגפן – if one seeded on top of the vine that is sunken in the ground, but without three handbreadths of dirt on it, it is prohibited and is not sanctified . But the Halakha is not according to Rabbi Meir nor according to Rabbi Eleazar b’Rabbi Tzadok who said it in his name."
            ],
            [
                "אלו אוסרים –[prohibit] the place from sowing it.",
                "ולא מקדשין – that if he sowed it, the seed does not require burning.",
                "מותר חרבן הכרם – as for example, that which is taught in the Mishnah above (see Tractate Kilayim, Chapter 4, Mishnah 1) the razed portion of a vineyard requires sixteen cubits; if there were only fifteen cubits [there] and he sowed seven cubits, he did not sanctify it. And similarly, the remainder of the untilled ground surrounding the vineyard (between the vines and the fence) requires twelve cubits; if there were only eleven cubits there, and he distanced himself four cubits from the vineyard and sowed the remainder, he did not sanctify it.",
                "מותר פסקי עריס – as it is taught in the Mishnah in the chapter above (see Tractate Kilayim, Chapter 6, Mishnah 6), if there are there [eight] cubits, he should not bring seed to there, but if he distanced himself six handbreadths from here and six handbreadths from there and sowed the remainder, he did not sanctify it, and [the term] פסקי העריס/an espalier (lattice work of laths) which was destroyed in the middle, while five vines remain on each side was taken as a remarkable thing, and even though there is an espalier from this side and an espalier on the other side, all the more so, in one espalier.",
                "מותר אפיפירות (remainder of the lattice-work of laths) that is taught in the Mishnah in the chapter above (Tractate Kilayim, Chapter 6, Mishnah 3), he should not bring seed underneath the remainder [but] if he brought, he did not sanctify [what is underneath].",
                "אבל תחת גפן – as for example, a vine-shoot that continues outside of the area of tillage of the vine and he seeded underneath it.",
                "ועבודת הגפן – six handbreadths which are the tillage of an individual vine.",
                "ועבודת הכרם – four cubits."
            ],
            [
                "וחייב באחריותו (and is liable for its replacement) – to pay him for his grain, and even for who holds the opinion that one who is the cause of damage to another person is not responsible (see Talmud Bava Kamma 98b), it is different here because he performs an action with his hands.",
                "such as placing [forbidden] fats and blood in the pot of his fellow, or in the meat in the milk of his fellow, which forbids them, but Kilayim/mixed seeds are different , as it is written regarding them (Deuteronomy 22:9): “You shall not sow your vineyard with a second seed,” which implies your vineyard, but not another vineyard, but the Rabbis state [that the Biblical passage] “You shall not sow your vineyard” – I do not have other than “your vineyard” – but where do I learn about another vineyard (i.e., of another person), the inference teaches us, “mixed seeds,” in any case. But the Halakha is not according to Rabbi Yossi and not according to Rabbi Akiva."
            ],
            [
                "בשמיטה – he does not have in them a complete acquisition as everything is ownerless and it is not considered as his."
            ],
            [
                "האנס – who stole a vineyard and sowed it.",
                "ויצא מלפניו – that the vineyard returned to its owners when it was sown.",
                "קוצרהו אפילו במועד – and even though it is not a matter that will be irretrievably lost, for a person does not prohibit something that is not his, even though because of the sake of appearance, they permitted him to cut it down on the [Intermediate Day of the] Festival, so that it would not appear like someone maintaining Kilayim/mixed seeds in a vineyard. Alternatively, if he is afraid lest he will add two-hundred during the [Intermediate Days of the] Festival, then it would be a matter that will be irretrievably lost, for even though that the person who stole the vineyard and sowed it did not prohibit them, for a person does not prohibit something that is not his, nevertheless, if they added two hundred after the field return to the owners, it is sanctified, for one does not diminish from when I will return, I will harvest it or the wind-storm before him is in front of him, as it is taught above (see Mishnah 4 of this chapter) that he sanctified it.",
                "עד שליש – there are those who explain until one -third of the salary of the workers, for if he did not find workers other than for a third more than their salaries that are appropriate, he should give in order that they can uproot the Kilayim/mixed seeds immediately, more than this, he should not give, but should cut them down in their ordinary manner even though the mixed seeds tarry/remain in the vineyard. But there are those who explain [the term] \"עד שליש\"/up to a-third – from what the fruit of the vineyard and the grain of the field are worth he should give to the workers in order that they immediately uproot the mixed seeds, [but] more than one-third the value of the fruit of the vineyard and the grain sown he should not give, but rather, he should wait until he can cut them in the usual manner.",
                "מאימתי נקרא אנס – that is to say, from when is the vineyard called by the name of the person who stole (i.e., usurped) a vineyard and stole it to be considered as if it is his to prohibit it from sowing.",
                "משישקע-[when it will settle] the name of the owners from the vineyard and it will be called by the name of the thief, from that hour the vineyard will be considered as his and he will sanctify all that he sows in it."
            ],
            [
                "הרוח שעלעלה – [a wind] that stormed, a windstorm we translate in Aramaic as a wind casting [grape vines over standing grain].",
                "יגדור -like cutting dates,, that is, he should sever and harvest.",
                "וכן ירק – [that which hangs over] underneath the vine.",
                "יחזיר – [he will restore] the grain and vegetation to their places.",
                "ואינו מקדש – if he did not return, he does not sanctify it, for it is taught in the Mishnah above (see Tractate Kilayim, Chapter 7, Mishnah 3), underneath the vine it prohibits and he sanctifies it, that is when the root of the grain is underneath the vine, but when the vine of the grain stands over it outside of the vine and hangs over underneath the vine, he does not sanctify it.",
                "משתשריש – from the time that the roots spread out in the ground. But there are those who have the reading, \"משתשליש\" – that it should bring forth a third, for the All-Merciful stated (Deuteronomy 22:9): “and the yield of the vineyard,” but less than one-third is not called grain.",
                "וענבים משיעשו כפול הלבן – if he sowed grain or vegetation in a vineyard that its grapes with the stalk of grapes did not reach becoming like he hyacinth bean, and he uprooted the seed prior to it reaching the stalk of grapes to be like the hyacinth bean, this is not sanctified. And similarly, the stalk of grapes that became like the hyacinth bean and he sowed on their side grain or vegetation and harvested the seed prior to taking root, or prior to its bringing forth a third according to the one who had the reading of “that it should bring forth a third/משתשליש,” this is not sanctified.",
                "וענבים שבשלו כל צרכן – and he planted a vine at the side of the grain that had withered all of its need, or sowed at the side [the grapes that had ripened] fully, they are not sanctified, for Scripture states (Deuteronomy 22:9): “else the crop – from the seed you have sown – and the yield of the vineyard may not be used, is not sanctified until there will be there the seed you have sown and the yield of the vineyard, but the grain and/or the vegetation that had not taken root or had not brought forth one-third did not reach the general principle of seed that you have sown – and similarly, after they withered, further, they are not called seed that you have sown, but grapes prior to their becoming like the hyacinth bean or after they have fully ripened, are not called the yield of the vineyard."
            ],
            [
                "עציץ נקוב – that has in it a perforation in order that a small root and seed are inside of it (i.e., the perforated pot) [which prohibits the use of the vines when located in the vineyard].",
                "מקדש בכרם – if he left it in a vineyard or four cubits of the tilling of the vineyard, he sanctifies it as if it was planted in the earth.",
                "אסורין ולא מקדשין – he should not bring seed into it ab initio, but if he brought and does not sanctify for it is not as if he is sowing in the earth. But the Halakha is not according to Rabbi Shimon.",
                "המעביר עציץ נקוב בכרם – a perforated pot that has in it grain that has brought forth one-third growth, and he transferred it to a vineyard that has stalks of grapes like the hyacinth/white bean, he did not leave it in the ground but rather transferred it under the vines alone, if they added the seeds on the way of transferring part of two hundred on what they were from at the outset, the seed is prohibited in the common earthen vessel, but the vines that were not sanctified, since they were not left in the ground. But above in the chapter “The vineyard which lay waste/כרם שחרב“ (Chapter 5 of Tractate Kilayim we explained how we view things if he added one from two-hundred – see Mishnah 6)."
            ]
        ],
        [
            [
                "כלאי הכרם אסורים מלזרוע – but he is not flogged because of diverse kinds in a vineyard until he sows two kinds of seeds which are mixed seeds/Kilayim one to the other, and he sows them in the vineyard, for this is implied by the Scriptural verse (Deuteronomy 22:9): “You shall not sow your vineyard with a second kind of seed,” – you shall not sow two kinds of seeds which are mixed seeds/Kilayim within your vineyard, but if you sowed [them] in a vineyard, you are flogged twice because of [both] mixed seeds and because of diverse kinds of the vineyard.",
                "ומלקיים – if he sees them and he gives up hope to uproot them [from the ground], it is prohibited , but he is not flogged other than if he commits a [positive] action.",
                "ואסורים בהנאה – as it is written (Deuteronomy 22:9): “else the crop – from the seed you have sown – [and the yield of the vineyard may not be used],” [the Rabbis explained] that it is set on fire, teaching that they require burning and that they are prohibited from deriving benefit.",
                "אלא ללבוש – and the same law applies about placing it upon oneself, as it is written (Leviticus 19:19): “you shall not put on cloth [from two kinds of mixture].”",
                "אלא להרביע – to forcibly with his strength bring them into a tube, but it is permit to bring them into a pen and to raise them two species one next to the other, a male of this species and a female of another species.",
                "כלאי בהמה אסורים זה עם זה – as for example those born from a horse whose father was a donkey with those born of a donkey whose father was horse, but our Mishnah brings according to the opinion that we are not concerned about the seed of the father, for one who states that we are concerned about all kinds of mules are one, they are permitted one to the other. But in the Jerusalem Talmud, they (i.e., the Rabbis) wanted to prove that it is prohibited to ride on a mule from an a fortiori, for just as if regarding clothing you are permitted to wear this on top of that (i.e., mixed seeds), [but] you are prohibited in their mixture, an animal in which you are prohibited from directing/leading this one with that one, is it not all the more so, that you are prohibited in its mixture, and we raise the following difficulty: Isn’t it written (2 Samuel 13:29): “whereupon the other princes mounted their mules and fled,” regarding the sons of David when Amnon was killed, but we teach that one cannot learn from the [family] of the kingdom, further, we raise the difficulty, but surely it is written (1 Kings 1:33): “[The king said to them: ‘Take my loyal soldiers] and have my son Solomon ride on my mule [and bring him down to Gihon],’” and we respond that this creature is from the six days of creation. But however, we see that for the Rabbis that those who are older before me – that they ride before him first on mules and they did not protest in the matter, but rather, that they warn [them’ that they should not lead together two mules, for perhaps one of them was born from a donkey and its father was a horse, and the other was from a horse and is father was a donkey."
            ],
            [
                "בהמה עם בהמה וחיה עם חיה וכו' – even though that the All-Merciful stated (Deuteronomy 22:10): “You shall not plow with an ox and an ass together,” we derive [from an analogy] \"שור\"\\\"שור\" (Deuteronomy 22:10 and Deuteronomy 5:14: “[you shall not do any work – you, your son or your daughter, your male or female slave,] your ox or your ass, or any of your cattle,” from Shabbat (see also Tractate Bava Kamma, Chapter 5, Mishnah 7) and the same law applies for all the cattle, wildlife and birds.",
                "ולמשוך ולהנהיג – to pull that which it is customary to pull/drawing and to lead where it is customary to lead; a camel its manner is to pull and a donkey its manner is through leading. But however, whether [speaking] of a camel or [speaking] of a donkey, one is liable, whether by pulling/drawing or whether by leading."
            ],
            [
                "והיושב בקרון – is liable since they go as a consequence/from the effect of his actions, it is considered as if he leads them (i.e., the animals).",
                "רבי מאיר פוטר – the person who sits in a wagon does not do anything. But the Halakha is not according to Rabbi Meir.",
                "והשלישי שהוא קשורה לרצועות – if two horses are tied to the wagon and he tied there (i.e., to the harness) a donkey, even though that without the donkey they are going, it is prohibited, but we don’t see the donkey as something that isn’t there."
            ],
            [
                "אין קושרין סוס בצדי הקרון – when the oxen/cattle pull the wagon we don’t tie a horse to hits side or behind the wagon in order that it will learn to pull, because sometimes, the horse that is behind the wagon pushes the wagon and leads it with its body.",
                "לובדקם (Lybian ass) – a donkey of Lydda and it is large and powerful than the rest of the donkeys/asses and is similar to a camel.",
                "אע\"פ שאביהן חמור מותרין זה עם זה – the father/sire of this is a donkey and the father of that one is donkey. And this comes to inform us that we don’t say that it comes at the same of a horse and has intercourse at the side of a donkey/ass and the side of the donkey has intercourse with the side of an a horse, for since their mothers are the same, we don’t fear for the seed of the father/sire.",
                "אבל הנולדים מן החמור עם הנולדים מן הסוס אסורים זה עם זה – since the mother of this one is from the species of the donkeys and the mother of that one is from the species of horses, and follow go after the seed of the mother, and they are two different species. And the Halakha is according to Rabbi Yehuda."
            ],
            [
                "פרוטיות (a sort of hybrids – mules of which it is unknown whether their sires were horses and their mothers asses or the reverse) – a species of mules that a person is unable to stand [upon them] and to verify through signs which of them its mother is a donkey and which of them its mother is horse, therefore, they are prohibited one with the other.",
                "והרמך מותר (but the mule of a horse dam/rammakh gender with its kind – i.e., a mule foaled by a horse) – for they are all of one sex and their mothers are a horse, and in the Arabic language they call a female horse RAMAKH, and similar to it are the offspring of the mule of a horse dam.",
                "אדני השדה (name of a mythical animal, orangoutang)– a large wildlife in the fields , and like a kind of large rope that comes out from the ground in which this wildlife was raised, and its name is known, and it is the charmer/soothsayer that is written in the Torah, and it is attached at its navel with that rope that goes out of the ground, and its form is the form of a man in its face and hands and feet, but no creature is permitted to approach it for it kills and tears all who are near it. Bug when they wish to hunt it, they shoot arrows with a rope until it is severed and it cries out in a bitter voice and dies immediately. And there is a hint concerning it in Job (5:23): “For you will have a pact with the rocks in the field, [and the beasts of the field will be your allies].”",
                "מטמא באהל כאדם – as it is written (Numbers 19:16): “And in the open, anyone who touches a person,” like a person who grew up in the field.",
                "הקופד (hedgehog) – a reptile whose body is full of thorns and when a person touches it, it folds itself and brings in its hands and feet in its stomach and becomes like a ball, and we call it in the foreign tongue, ARITZO.",
                "חולדת הסניים (porcupine) – a weasel that grows in a bush.",
                "כזית במשא (an olive’s bulk when caried) – that it was doubtful to them if it is kind of wildlife and that its carcass defiles by an olive’s bulk, and that it is defiles also in a graver manner through carrying to defile humans, to defile clothing like the carcass of an impure animal, or it is kind of unclean reptile and it defiles in like a lentil but it doesn’t defile by carrying like the carrion of an animal, but rather through contract like an unclean reptile. Bug the Halakha is not according to Rabbi Yossi neither with regard to the large wildlife of the fields nor like the porcupine."
            ],
            [
                "שור בר – an ox that grew up in the desert (i.e., wild ox).",
                "מן בהמה – but its milk is forbidden but it doesn’t require an act of covering, for the Rabbis hold that it was uprooted from civilization but that it fled to the wildness and became a wild ox/a desert ox.",
                "מן חיה – and it requires covering but its milk is permitted, for he holds that it was uprooted from the wilderness. But the signs that the Sages counted to recognize between a domesticated animal and wild animals in the rest of the creatures, it was stated, except for the wild ox. But the Halakha is not according to Rabbi Yossi.",
                "כלב מן חיה – the practical difference to one who writes all wildlife that is in his domain to someone else, or that he dedicates all of the wildlife that is in his domain/possession.",
                "ר' מאיר אומר מן בהמה – but the Halakha is not according to Rabbi Meir.",
                "ערוד – wild ass/the donkey of the wilderness/desert.",
                "ואדם מותר עם כולם – as it is written (Deuteronomy 22:10): “You shall not plow with an ox and an ass together,” but you can plow with a man and an ox, with a man and a donkey/ass."
            ]
        ],
        [
            [
                "אין אסור משום כלאים אלא צמר ופשתים – as it is written (Deuteronomy 22:11): “You shall not wear cloth combining wool and linen.” [The word] שעטנז is a generalization; צמר ופשתים /wool and linen is a specification/detail; a generalization and a specification/detail, the generalization refers only to that which was specified in the details. Wool and Linen, yes, [are forbidden together]; something else is not [forbidden together]. But צמר/wool is the wool of sheep or rams alone, as it is written (2 Kings 3:4): “Now King Mesha of Moab was a sheep breeder; and he used to pay as tribute to the king of Israel the wool of one hundred thousand lambs and of one hundred thousand rams.” You do not have it called mere wool, but rather the wool of rams, but he rest of wool, one needs to give an epithet, the wool of camels, the wool of hares, the wool of goats.",
                "ואינו מטמא בנגעים אלא צמר ופשתים – as it is written (Leviticus 13:47): “When an eruptive affection occurs in a cloth of wool or linen fabric.”",
                "אין הכהנים לובשים לשמש במקדש אלא צמר ופשתים – for regarding the clothing of the priests, it is written (Exodus 39:27-29): “They made the tunics of fine linen of woven work, [for Aaron and his sons];…and the linen breaches of fine twisted linen,” which is a flax that grows in linen stalks, that is to say, a singular red from each seed, but no two reeds grow from one seed. And regarding the sashes/אבנט (verse 29), it is written (Exodus 39:29): “blue and purple and crimson yarns, [done in embroidery -as the LORD had commanded Moses].” “And blue/תכלת” -the wool that is colored with the blood of the purple-shell used for dying tekhelet, “and purple/ארגמן”- that is colored by the color ed whose name is ארגמן/purple, which is LAKA in the foreign tongue; and “crimson yarns/תולעת שני” which is colored in the color red that they call CARMAZI.",
                "שטרפן – that mixed them.",
                "מותר – to mix flax with them because the wool of lambs/sheep is nullified through the majority of [wool of] camels.",
                "וכן פשתן וקנבוס – that became combined – and the majority is from the hemp, it is permitted to bring wool and to mix with them."
            ],
            [
                "השיריים והכלך (silk and cissaros-blossoms/a woolly substance growing on stones on the Dead Sea that looks like gold, and being very soft – resembles sheep-wool) – they are species of silk, and the כלך/cissaros-blossoms/ a wooly substance) grows in the sea-towns/mercantile ports and its shape/form is like the shape of gold and it is exceptionally soft and similar to wool.",
                "אבל אסורים – for they come o be exchanged/switched with wool and linen. But because they are were not found among them , people would not recognize them and they would come to switch/exchange them, therefore, they are prohibited for appearance’s sake. But nowadays, that the silk is found amongst us and all know and recognize it, there is no prohibition of any species of silk with wool or linen. And similarly, hemp is permitted whether with wool or with linen, for everyone recognize it.",
                "הכרים והכסתות אין בהם משום כלאים – because they are made for ling on and the Torah stated (Leviticus 19:19): “you shall not put on cloth [from a mixture of two kinds of material],” but you are permitted to insert them underneath you. But these words [are applicable] when they are hard and thin and placed on top of a couch, then they are permitted when one’s skin doe not [touch] them, but if they are soof or filled or even empty and placed on top of a bed, even ten mattresses one on top of the other with mixed seeds underneath them, it is prohibited to sleep upon them because they are bent underneath him and they are wrapped on his skin.",
                "אין עראי לכלאים – for temporary dressing [of mixed seeds] is dressing.",
                "אפילו על גבי עשרה – and even though he does not benefit from the mixed seeds [from these ten garments].",
                "את המכס – I saw that for some of my teachers that explained, for example, that in a place where the Jews pay customs to the custom-collector who stands from near him , and he wears mixed seats in order that he should not be recognized that he is a Jew (see Tractate Bava Kamma 113a). But it appears to me to steal the customs, because a person a person does not give customs from the clothing that he wears. But [the teacher of] this anonymous Mishnah [holds] that a thing that he doesn’t intend upon is prohibited, and he disputes upon the other anonymous teacher who teaches (see Mishnah 5 of this chapter) that clothes dealers sell [garments of diverse kinds] in their usual manner."
            ],
            [
                "מטפחות הידים – [hand towels] that one dries their hands with when they ritually wash their hands.",
                "מטפחות הספרים – that they place on the Torah scroll.",
                "ומטפחות ספג – that one dries with them all of his body after he bathed.",
                "ר' אליעזר אוסר – [Rabbi Eliezer prohibits] hand towels because sometimes he warms his hands with them, and scroll wrappers sometimes, he places it on his chest and becomes warm, and towels, sometimes that he sees his Rabbi and wraps himself up in it. And the Halakha is according to Rabbi Eliezer.",
                "מטפחות ספרים (barbers’ towels) – that they shave people, and spread upon them a towel in order that their clothes do not become dirty.",
                "אסורים משום כלאים – and in this the first [anonymous] Tanna agrees because they have a have a top and we wear them like clothing. And this is proved in the Jerusalem Talmud."
            ],
            [
                "תכריכי המת – [the shrouds] that the dead is buried in them, they don’t have [the obligation to observe the Mitzvah of] Kilayim/mixed seeds as it is written (Psalms 88:6): “abandoned among the dead, [like bodies lying in the grave of whom You are mindful no more,” because a person died, he becomes free from [observing] all of the commandments (see Tractate Niddah 61b).",
                "ומרדעת חמור – this is harder than mattresses and cushions, therefore, even if his skin touches, we are not troubled by it lest a shred of the garment used as a mattress winds itself around his body, and especially, when the mixed seats are recognized and appear in it, but a piece of clothing that where the mixed seeds are beyond recognition, he should not make it into a pack saddle for a donkey, for we are concerned lest he take from it a piece of cloth/patch for his clothing, since the mixed seeds are not recognized."
            ],
            [
                "מוכרי כסות מוכרים כדרכן – they wear clothing containing mixed seeds to demonstrate to the purchaser the measurement of its length and width, as long as they don’t intend to have them (i.e., the purchasers) benefitting from them, for even though if he intends [to do so], there is the prohibition from the Torah, but if he does not intend [for purchasers to violate the Torah regulation], it is permissible ab initio. And such is the Halakha.",
                "",
                "מפשילין במקל (the scrupulous carry the mixed material garment in bundles over their shoulders) – they place the staff on their shoulders and the [garment of] mixed seeds are placed at its end, and their shoulders do not touch the mixed seeds."
            ],
            [
                "תופרין כדרכן – they place the mixed on the knees and the legs when they are sewing."
            ],
            [
                "הברסין והברדסין (birrus – a cloak of thick woolen material and Brundisian cloaks) – both are made from wool and they cover with it the beds but some of them are thin and others are thick.",
                "דולמטיקיון (dalmatic) - wool pants covering the legs; KAKTZISH in the foreign tongue.",
                "מנעל הפינון (felt shoes) – shoes that are made from the refuse of wool.",
                "עד שיבדוק – lest perhaps there is flax mixed in them.",
                "הבאים מחוף הים וממדינות הים – from the seacoast which is from abroad.",
                "שחזקתו מן הקנבוס – this Mishnah is teaching at first about a time when flax/linen was not found in every place, but at the present time where flax/linen is found everywhere, everyone needs to examine, therefore, a person who purchases clothing sewn by a heathen in the present time shojld not wear it until he examines it well.",
                "ומנעל של זרב (cloth-lined shoe) – leather shoes which are covered inside with felt or with thick wool and reach until the leg, like those that they call in the foreign tongue BORZKISH or in Arabic KUPASH, and because they are made to warm the foot, they are called זרב /cloth-lined as is the language (Job 6:17): “But when they thaw, they vanish.”",
                "אין בהם משום כלאים – we are not concerned lest linen/flax is combined/mixed in with them."
            ],
            [
                "שוע טווי ונוז (hackled, spun or weaved) – שוע – is combed/hatched with a comb and שוע/hackled is smooth. A smooth [skinned] man (i.e., like Jacob, see Genesis 27:11 when he says to his mother Rebecca: “But my brother Esau is a hairy man and I am smooth-skinned”) which we translate in Aramaic as גבר שעיע/smooth-skinned man.",
                "נוז – twisted, that is two threads twisted together. And the essential principle from the Torah about Kilayim/mixed seeds is that the wool will be combed and spun and weaved alone. And similarly, the linen will be combed and spun and weaved alone, and after that, they will be weaved/plaited together or combined together with two stitches that are like a weaving. And because of this, Scripture needed to permit Kilayim/mixed seeds in Tzizit/ritual fringes because the threads of Tekhelet are woven, as it is written (Numbers 15:38): “let them attach a cord of blue [to the fringe at each corner],” spun and woven, and similarly the white string, when they combine them together with two stitches, this is complete Kilayim/mixed seeds according to the Torah. But it is taught in the Mishnah hear, that there is no prohibition because of mixed seeds/Kilayim other than spun or woven, as it states (Deuteronomy 22:11): “You shall not wear cloth combining wool and linen,” not for expounding a Midrash is weaving from Shaatnez/mixed cloth, for weaving is from “together”/יחדו (end of Deuteronomy 22:11) it is derived, for we expound from it that even two stitches are a combination, and we don’t bring Shaatnez other than because of spinning. But I saw that one of our Rabbis who explained that hackled or combed/שוע of he wool alone and the linen is alone, and weaving/נוז, that is to say, and afterwards that is both of them woven together and this fits well with the language of the Mishnah extremely well, and this is what is implied in the Jerusalem Talmud and in many commentaries that I found of my Rabbis/teachers as an explanation to שוע טווי ונוז/hackled, spun or weaved. But all of them have a refutation outside of that which doesn’t not have a refutation.",
                "נלוז ומליז – curved and someone who is tortuous in the ways of his father that is in heaven up on him. It is the language of (Proverbs 3:21): “My son, do not lose sight of them.”"
            ],
            [
                "הלבדים (felted stuff/cloaks) – hackled/combed wool without spinning and weaving, and they make from it clothing. But if he combined/mixed wool and linen together and made from them clothing, they are prohibited from the Rabbis, for specifically from the Torah it requires that all three of them are hackled, spun and weaved, but from the Rabbis one of these is enough, or hackled/combed, or spun or woven, and these since they are hackled, they are forbidden from their (i.e., the Rabbis’) words.",
                "פיו של צמר בשל פשתן (fringe of wool fastened onto [garment] of linen) – the weaving after they complete the clothing that is customary to make on its rim and four thick threads in order that the clothing will endure, and it is called a fringe [knotted to the border], but if the clothing is of linen, it is forbidden to make its fringe [knotted to the border] of wool.",
                "מפני שחוזרין לאריג (because the threads [of the fringe] interlace the web [of the garment]) – for they surround the web/weaving. Another interpretation: they are similar to the web/weaving.",
                "משיחות של ארגמן (ribbons of purple)– that which remains over and ropes of purple colored wool.",
                "אסורות – [it is forbidden] to gird to top of a cloak of linen.",
                "מפני שהוא מולל עד שלא קושר (because he hems [the purple band] before he knots it) – for I is their custom to attach through hemming the wool outfit with the linen cloak prior to tying its loins.",
                "ולא יקשור סרט של צמר בשל פשתן – a person should not make belts/girdings of wool and belts/girdings of linen and tie them to each other.",
                "אע\"פ שהרצועה באמצע – as for example, a belt of wool that here are bands of linen at one end and bands of wool at the other end and when he girds it, he ties the two heads/ends of wool and of linen with each other, for if this were not the case, it is obvious that it is permitted, for they are the daily actions regarding clothing of wool that hey place underneath them skins of cloth used as a blanket when they are sewn in linen."
            ],
            [
                "אותות הגרדיים – it is the manner of the weavers and launders to mark the name of the owners on the clothing in an embroidered work in order that one’s [clothing] will not get switched with that of his fellow. But if the clothing is of wool and the marks are of linen or the opposite, it is forbidden because of Kilayim/mixed seeds.",
                "תכיפה א' (one stitch) – one stitch that that the needle inserted in the clothing one time alone.",
                "אינו חבור – for ritual impurities and spiritual purity. BU t if one of them became defiled, its neighbor/partner was not defiled, and if he sprinkled upon one of them, he didn’t sprinkle on its neighbor.",
                "ואין בה משום כלאים – if one is of wool and the other is linen and he combined them in one stitch.",
                "והשומטה בשבת (he who undoes the fastening on Shabbat) – in order to return and to sow, he is exempt, for it is not like tearing in order to sow two stitches where one is liable.",
                "עשה שתי ראשים לצד א' (brought both ends of the thread to one side) – as for example, he transferred the needle once but did not transfer all of the thread but transferred the needle a second time, and it was found that he two ends [of the thread] are on on side and tied them, but if he didn’t tie the tw ends together, it is not enduring.",
                "עד שישלש – that he would bring in and take out and return and bring in three times [i.e., one complete and one incomplete stitch]. But the Halakha is not according to Rabbi Yehuda.",
                "השק והקופה מצרפין לכלאים – if one piece of wool clothing is attached to a sack and [and another] piece of linen clothing is attached to a basket, and he attached them together with two stitches, they combine, even though they are not attached to two utensils, and we don’t say that this one stands alone and that one stands alone and are not connected. And the same law applies if they are attached to the rest of the utensils, for their law is like that of a sack and a basket."
            ]
        ]
    ],
    "sectionNames": [
        "Chapter",
        "Mishnah",
        "Comment"
    ]
}