json/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Sheviit/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.json

{
    "language": "en",
    "title": "Bartenura on Mishnah Sheviit",
    "versionSource": "http://sefaria.org",
    "versionTitle": "Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020",
    "versionNotes": "",
    "shortVersionTitle": "Rabbi Robert Alpert, 2020",
    "actualLanguage": "en",
    "languageFamilyName": "english",
    "isBaseText": false,
    "isSource": false,
    "direction": "ltr",
    "heTitle": "ברטנורא על משנה שביעית",
    "categories": [
        "Mishnah",
        "Rishonim on Mishnah",
        "Bartenura",
        "Seder Zeraim"
    ],
    "text": [
        [
            [
                "עד מתי חורשין בשדה האילן – further on (i.e., in Mishnah 2), it explains what is a שדה אילן /a field containing at least three trees within a distance of a Se’ah (i.e., a cultivated field in which trees grow; an orchard).",
                "ערב שביעית – that it is necessary to add from the sixth year on to the seventh year in the prohibition of working the land, and further on (i.e., Mishnah 4), we will derive it from Biblical verses.",
                "כל שמן שהוא יפה לפרי – that is to say that the ploughing is auspicious for the produce, as he would prepare the ground for the needs of the sixth year and not for the needs of the seventh [year].",
                "עד העצרת – for until Atzeret/Shavuot, it is auspicious for the produce and not for more than that. And from Atzeret and onward, it appears that he is preparing for the needs of the seventh year. But in a bright, shade-less field (vegetable or grain field) where there is no tree, until Passover. But this Mishnah is the “earliest collection of Mishnah/משנה ראשונה and is not the Halakha, for Rabban Gamaliel and his Jewish court counted on these two periods of time, which are Passover for a bright shade-less field and Atzeret/Shavuot for a cultivated field in which trees grow, and permitted them [to work the fields beyond these established times] [so that] it is permitted to plough until Rosh Hashanah of the seventh year."
            ],
            [
                "לבית סאה – land which is fifty cubits by fifty cubits (i.e., a cubit is a measure equal to the distance from the elbow to the tip of the middle-finger).",
                "ככר דבלה – the dry figs are made by with a press similar to a loaf of bread which are called a cake of pressed figs.",
                "באיטלקי – in the Italian Maneh (= 25 Selah) of Greece and since it was such in the days of Moses, we estimate by it and Maneh is one-hundred Denarim and the Denar is six Maot and the weight of each M’ah is sixteen intermediate-sized hairs/panacles.",
                "פחות מכאן – from a cake of sixty Maneh we do not plow the entire field requiring one Seah of seed other than under the tree alone, or outside of it, as much as its light and its basket that collects figs is called “its light” (??chaff) like one who harvests dates and cuts grapes.",
                "וסלו – the basket into which he places what he picks and the rest of the field is considered a bright, shade-less field and we don’t plow it other than until Passover."
            ],
            [
                "אחד אילן סרק – that does not bear fruit and they are planted three to a Bet Seah (50 cubits by fifty cubits – see the previous Mishnah).",
                "אם ראויין לעשות – we view each and every tree on its own – if it is a fig tree and things similar to it, it would make a loaf of pressed figs and for what reason did they estimate with a fig on its huge fruit and that it makes a lot.",
                "לצרכן – the area that is occupied by the gatherer when his basket is placed behind him."
            ],
            [
                "עד שיהיו מג' ועד ט' – meaning to say, this law that we stated, meaning from three until nine [trees], but if there were ten [trees] or more, even though they don’t produce [fruit], we plough [the entire Bet Seah].",
                "שנאמר בחריש ובקציר תשבות – it refers to the first clause, as it is taught [at the conclusion of Mishnah 3 of this chapter): “We plow them only according to their need.” And from where do we learn that we don’t plough the entire Bet Seah, as it states (Exodus 34:21): “ you shall cease from labor even at plowing time and harvest time,” and if it has no connection with the Sabbath of Creation, as it is already stated (Exodus 20:9): “Six days you shall labor and do all your work,” and not for Shemittah/the Sabbatical Year , for it already states (Leviticus 25:3): “Six years you may sow your field and six years you may prune your vineyard [and gather in the yield],” teach it in connection with the two periods of the Eve of the Seventh (i.e., Sabbatical) year – from Passover for a grain or vegetable field/a bright field without shade, and from Shavuot for an orchard (see Tractate Sheviit, Chapter 2, Mishnah 1). And this is what the Biblical verse said: “at plowing time” when its harvesting is forbidden. And which is this? The plowing of the Eve of the Seventh year [which enters into the Seventh year] you should cease/rest, and in the harvesting, where plowing is forbidden. And which is this? This is the harvesting of the Seventh year that extends into the year following the Sabbatical year, you should alsorest/cease, and the after-growth/spontaneous growth (see Tractate Sheviit, Chapter 9, Mishnah 1) that grew during the Sabbatical year or that if he transgressed and sowed on the Sabbatical year is forbidden to harvest them in the eighth year.",
                "ר' ישמעאל אומר – the Biblical verse always talks about the Sabbath as its plain meaning, and it comes to inform us: just as plowing [which] is a voluntary act [is prohibited on the Sabbath], for you do not have a commanded form of plowing, so [only] harvesting, which the All-Merciful stated “you shall rest/cease,” [which likewise] is voluntary [is prohibited on the Sabbath] but excludes the harvesting of the Omer/the first sheaf [and is therefore permitted on the Sabbath – see Tractate Menahot, Chapter 10, Mishnah 9], that is a Mitzvah and that we require harvesting for its sake which supersedes the [observance of] the Sabbath."
            ],
            [
                "הרי אלו מצטרפין – and they are considered as if they (i.e., the trees join together to form a single orchard) belong to one person, and they plow the entire Bet Seah for them.",
                "וכמה יהא ביניהן – between one tree and another.",
                "כמלא בקר וכליו - the yoke of an ox with the burden, and this is four cubits, but less than this, they are established as detached and they don’t plow from them."
            ],
            [
                "נטיעות (young trees) – young; and the old ones are called a tree, and here it comes to tell us that een though that three trees in a Bet Seah (i.e., 50 cubits by 50 cubits) is called an orchard and we plow the entire Bet Seat for them, with young trees, we don’t plow until there will be ten of them.",
                "שורה – that are planted in one place like a wall and are not spread out.",
                "שורה – The Aramaic translation of “wall” is a row.",
                "עטרה – a fence around them.",
                "אין חורשין אלא לצרכן – because when they are spread out, they appear like one is plowing for the needs of the tree, but where they exist in one place, it appears like they are improving the land for the needs of the Seventh Year, and not for the needs of the trees."
            ],
            [
                "הנטיעות והדלועים מצטרפין לבית סאה – with a Greek gourd, exactly is what our Mishnah is speaking which is large like a tree, but not with the rest of the gourds, and it is necessary that the young trees will be greater in number than the gourds as for example, when there are six young trees and four gourds, they combine to make ten and they plow the entire Bet Seah for their sake.",
                "רשב\"ג אומר – even if all of the ten were gourds, they plow the entire Bet Seah for their sake, because they are like young trees. And the Halakha is according to Rabban Shimon ben Gamaliel."
            ],
            [
                "עד שיחולו – until they go out to be unconsecrated produce in the fourth year through redemption, and if he did not redeem them in the fourth year until they became unconsecrated produce on their own in the fifth year.",
                "נטיעה בשמה – one year old it is called a young tree, and not further. A nother explanation: [The word] \"כשמה\"/according to its [common] meaning – all the while that people call it a young tree, they don’t call it \"אילן\"/a tree. And the Halakha is according to Rabbi Akiva.",
                "שנגמם – cut off",
                "חליפין (young shoots coming out of a stump) – growth , from the language of their stump grows new shoots/regenerates.",
                "כנטיעה – whether regarding the matter of plowing or the matter of Orlah. An the Halakha is according to Rabbi Shimon."
            ]
        ],
        [
            [
                "עד אימתי. שדה הלבן – a field of grain and pulse/beans where there is no tree in it.",
                "הליחה – moisture of the ground on account of the rains.",
                "מקשאות ומדלעות (late vegetables or fruits) – cucumbers and gourds, but from then and onward, it appears like repairing his field for the needs of the Seventh year.",
                "נתת תורת כל אחד בידו – this one says that the moisten was used up within my own, and that one says that the moistness was not used up within my own.",
                "אלא בשדה לבן – for he would ultimately sow it after the plowing and he needs to have most of its moistness existing , they do not plow other than until Passover.",
                "ושדה אילן – which is planted already and there is no need that it most if of its moistness exists, for they don’t plow it other than in order that the rains will fall in the depths of the bground, therefore, they plow it until Shavuot/Atzeret. But all of these Mishnayot are superseded as we stated above in the first chapter, for Rabban Gamaliel and his court resolved about these two periods which are Passover and Atzeret/Shavuot and nullified them, and it is permitted to plow until Rosh Hashanah of the Seventh Year."
            ],
            [
                "מזבלין – they bring in to them manure.",
                "מעדרים (hoe) – they dig at the roots of the trees, for every thing that is for the needs of the fruit of the Sixth Year, is permissible with the time added to (I.e., the supplement) to the Seventh Year, and something that is not other than for the need of repair of the tree is prohibited, unless it is something that even in the Seventh Year itself that ists prohibition is ot other than from the words of the Scribes, but in the supplement/time added to the Seventh Year, they did not make a decree.",
                "בית השלחין (a field which needs irrigation) – the rain water is not enough for it and one must water it. The Aramaic Targum/translation of (Genesis 25:29): “[Esau came in from the open,] famished (i.e., tired), he is tired (in Aramaic).",
                "מיבלין – they cut the withered twigs, warts that appear on the tree.",
                "מפרקין – release [the too- luxuriant growth of] leaves from the tree in order to lighten it.",
                "מאבקין – roots that are revealed, they cover them with dust.",
                "מעשנין (fumigate) – underneath the tree to kill the worms growing on it.",
                "אף נוטל את העלין – on the Seventh Year itself, but the First Tanna/teacher did not say other than releasing the [overly luxirant growth of] leaves in the time added to/the supplement to the Seventh Year alone. But the Halakha is not according to Rabbi Shimon."
            ],
            [
                "מסלקין – they remove the stones.",
                "מקרסמין (trim trees) – like מכרסמין with a KAF (trimming) from the language of (Psalms 80:14): “Wild boars gnaw at it [and creatures of the field feed on it],” meaning to say, they sever and cut the dry branches from the tree.",
                "מזרדין (trim, nip shoots off) – themoist branches when they are many, it is customary to cu them and leave some of them and that is trimming/cutting shoots off/thinning.",
                "מפסלין (cut off dry dwigs/trim)- that he takes the refuse, and there are those who interpret [the word] מפסלין as the language of (Exodus 34:1): “Carve [two tablets of stone like the first,]” that they cut all the branches that are on the tree in order that they would become thick.",
                "כזירודה וכפיסולה של חמישית וכו' – the first Tanna/teacher did not permit it other than until Rosh Hashanah of the Seventh Yeaer. But Rabbi Yehoshua held that the Fifth Year is like the Sixth [Year]; just as the Fifth Year enters into the Sixth [Year], so, the Sixth [Year] enters into the Seventh [Year], and just as they trim/nip shoos off of the Fifth [Year] in the Sixth [Year], so they trim/nip shoots off of the Sixth [Year] in the Seventh [Year]",
                "ור' שמעון אומר – From Atzeret/Shavuot and onwards, working of (the Land0 is prohibited [the Tree] is prohibited also in trimming and cutting off dry twigs, and there are three disputes in the matter, and the Halakha is according to the first Tanna/teacher."
            ],
            [
                "מזהמין את הנטיעות (smear plants with rancid oil for keeping off vermin – or – covring a wound in a tree with dung and tie it up) – when the husk/skin of a tree falls off, they attach there manure to heal it in order that the tree won’t die. And there are those who explain [the word] מזהמין – that they smear/anoint the trees with something that its odor is bad in order that the worms will be chased away from the odor or that they would die.",
                "וכורכין – there are those who explain it that they wrap something around the tee in the summer because of the heat and in the winter because of the cold. And there are those who explain it that they wrap the branches one with the other and tie them above at their tops so that they will not be sink to the ground.",
                "וקוטמין אותן (cover them with powder) – there are those who explain to put powder on their roots, and the Aramaic Targum/translation of אפר is ashes/powder. And there are those who explain that they break their heads, like (Sukkah 29b): “their heads are lopped off/broken.”",
                "ועושים להם בתלים – it is customary to make for the tree a fence a cubit around it and they will it with dust. And there are those who explain that they make for it a Sukkah from above to protect it from the heat or from the cold.",
                "על הנוף (on the boughs of the tree) – of the tree, but not upon the root so that he should not do in the Seventh Year in the manner that he does in the rest of the years. But the Halakha is not according to Rabbi Eliezer B’Rabbi Tzadok, but rather it is forbidden to water the tree in the Seventh Year, whether on the boughs or on the root."
            ],
            [
                "סכין את הפגים (pour oil on unripe figs) – fruit which did not complete their ripening, we pour oil on them when they are attached to the tree to hurry their ripening. But sometimes they perforate them and place oil inside the hole; alternatively, they perforate the unripe figs in order that rain can enter into them and they will ripen more quickly.",
                "פגי ערב שביעית – fruit that do not ripen until Tishrei of the Seventh Year, and we don’t pour oil on them and we don’t perforate them on the Sixth Year from after which their ripening was not completed until the Seventh Year entered, and even in a place where thy had the practice not to pour oil, the first Tanna/teacher forbade it. But Rabbi Yehuda distinguishes between a place where they had the practice to pour oil and a place where they did not have the practice to pour oil, for in a place where they did not have the practice to pour oil, anointing is not seen as work and it is permitted.",
                "ר' שמעון מתיר באילן – which is filled with Seventh Yeaer fruit to perform on work on the aftermath of the Seventh Year, because it is permitted to work on the tree, even though the fruit are sanctified with the holiness of the Seventh Year. But the Halakha is according to the first Tanna/teacher."
            ],
            [
                "מבריכין (bending a vine by drawing it into the ground and make it grow forth as an independent plant) – bend the vine-shoot of the vine in the ground and covering it with dust.",
                "מרכיבים – bringing a branch of a tree and engrafting it upon another tree that is of its species.",
                "פחות ל' יום – In the Gemara of Tractate Rosh Hashanah [10b] , it proves that these thirty days of [a graft] taking root, according to the first Tanna/teacher and three days, according to Rabbi Yehuda, and two weeks according to Rabbi Yossi and Rabbi Shimon, that we need prior to thirty days of the addition/supplement of the Seventh Year, that we require that the sapling should take root prior to the supplement/addition to the Seventh Year, and all of them hold that the supplement/addition to the Seventh Year is thirty days, therefore, according to the first Tanna/teacher who stated that there is no taking root less than thirty days, it needs thirty days of taking root and thirty [days] of supplement/addition; according to Rabbi Yehuda who stated that taking root is three days, one needs three days of taking root and another thirty of supplement; to the words of Rabbi Yossi and Rabbi Shimon who stated two weeks, one requires two weeks for taking root and thirty for supplement. And the explanation of taking root is that the sapling takes root and its roots take hold in the ground. And the Halakha is according to Rabbi Yossi and Rabbi Shimon."
            ],
            [
                "האורז – in the foreign tongue, RICE",
                "והדוחן (a species of millet) – MILLIEV.",
                "והפרגין – a kind of pomegranate filled with seeds and its seed shakes within it, and we call it KASHBASH in Arabic and in the foreign language POPOORU.",
                "",
                "מתעשרין לשעבר – with the tithe of the previous year. Of ot was the first year or the second of Shemitah, Second Tithe, and if [it was] the third year, the Poor Person’s Tithe.",
                "ומותרין בשביעית – since it had taken root in the Sixth Year before Rosh Hashanah of the Seventh Year, they do not have the holiness of Seventh Year [produce].",
                "ומתעשרין לשנה הבאה – like the year of its harvesting since that in that year, it had taken root. And if it is the Seventh Year, they are not tithed at all and they have the holiness of the Seventh Year. Even though with a tree, we follow after the formation of fruits/leaves, and with vegetables after their harvesting, and with grain and olives after one-third [growth], meaning to say, when they would bring forth one-third of their ripening, then they become liable for tithes; nevertheless, with rice and millet and pomegranates and sesame, which we don’t harvest them as one, we don’t bring one-third of their ripening as one, we don’t follow after them other than following taking root, for in one year, the entire field takes root and we sew it at one time."
            ],
            [
                "פול מצרי – in the foreign tongute, PASHULI",
                "שזרעו לזרע – in order to remove from it seed for sowing but not for eating.",
                "כיוצא בהם – after taking root, like rice and millet, whether for the matter of tithes whether for the matter of the Seventh Year. And exactly when it was own for its seed, but if it was sown for vegetation, we follow after harvesting like vegetation.",
                "הגמלונין – large-sized [bean].",
                "משתרמלו (when they have begun to form pods) – when they have hardened and became like a pocket, and its example, with his traveling bag (Talmud Shabbat 31a – the mean proselyte who came with nothing but his staff and travelling bag – I being without merit or ancestry), which is the pocket of shepherds."
            ],
            [
                "הבצלים והסריסים – which do not make seed like other onions.",
                "ופול המצרי – that was sown for herbs, for if it were seed, that which is taught in the Mishnah above (i.e., Mishnah 8), that we follow it after taking root, even if we didn’t prevent water from them.",
                "שמנע מהם מים שלשים יום – they have departed from the law regarding vegetables that are grown on all water, and have been made like a field sufficiently watered by rain and requiring no artificial irrigation, that suffices with rain water, therefore, we tithe it as according to the previous year.",
                "ושל בעל – a field which is in the valley and it is moist and there is no need to water it. But nevertheless, for vegetation, it requires watering, because of that which is taught that he deprived water from them for two seasons/periods of watering , the time of watering that is customary to water it is called an עונה/period, season, and the Halakha is according to the Sages."
            ],
            [
                "הוקשו – they dried up and became hard.",
                "אסור לקיימן בשביעית – for the fruit of the Seventh Year is forbidden to leave them for sowing.",
                "התמרות (seed-capsules) – the blossom prior that its opening is similar to a seed-capsule, and like him, its head was lopped off and there ascended upon it a seed-capsule in the chapter “The Stolen Lulav” (Tractate Sukkah 33a); another explanation: the seed capsules are similar to sprouts of vines.",
                "מרביצים בעפר לבן – meaning to say, we water the bright field lacking shade (vegetable or grain). And this is the Halakha that we water a bright field lacking shade on the Eve of the Seventh Year in order that the vegetables will come forth in the Seventh Year, and not only this but we water tit on the Seventh Year in order that vegetables came come forth in the aftermath of the Seventh Year.",
                "ממרסין באורז (stir the ground of a rice-field with water – to make it dough-like) – we water the dust of the rice and mix it with water, like (Tractate Yoma 43b) – they placed it in the mixer.",
                "אבל לא מכסחין (you may not trim rice plants) – we don’t cut the leaves of the rice, it is the Aramaic Targum/translation of לא תזמור/”or prune your vineyard” (Leviticus 25:4)/you shall not trim, and the Halakha is according to Rabbi Shimon."
            ]
        ],
        [
            [
                "מאימתי מוציאיןם זבלים לאשפות – it is the manner of thos who work the land to bring in the manure to one place in the field and make there a large dung-heap until he disperses It in the field to manure it.",
                "משיפסקו עוברי עבירה – to work the land in the Seventh Year and prior to that those who transgress [the laws of the Seventh Year] cease, it is forbidden so that they do not say that this is from those who transgress [the Seventh Year] and that he removes it to manure his field. And there are books in wich it is written them, that those “who perform work” and this is it (i.e., the correct reading).",
                "משייבש המתוק – that the manure will be dried up as it gives a sweetness to the fruits/produce.",
                "משיקשר – when it begins to dry up, it thickens and makes clumps/becomes knotty excrescences, and their words are close to being equivalent. And in the Jerusalem Talmud, it explains that when the sweetness dries out, fissures in the group of fields/valley when the rain falls fill up with water and do not dry up other than after a while, and they are called מתוק /sweet on account of (Job 21:33): “The clods of the wadi are sweet to him, [everyone follows ehind hi, innumerable are those who precede him].”"
            ],
            [
                "משפלות (wicker baskets carried on a pole over the shoulder) - baskets that they carry out in them manure and each wicker bashed holds a LETEKH (15 SEAH of dung) which is the burden of the donkey, and the LETEKH is one-half of a KOR which is fifteen SEAH.",
                "מוסיפין על המשפלות – he places in one dunk heap wicker baskets like he wishes.",
                "ואין מוסיפין על האשפות – to make more than three dung-haps in a Bet Seah (50 cubits by 50 cubits) , so that he will not appear as if he is manuring the field.",
                "ר' שמעון אומר אף על האשפות – they may add [to the dung heaps] since there is a large community in one place and it does not appear like manuring. But the Halakha is not according to Rabbi Shimon."
            ],
            [
                "יתר מכאן – from three [dung-heaps] it is permitted, which is Rabbi Shimon’s [opinion] in the opening clause, and not it comes to inform us that Rabbi Shimon permits it, even if there aren’t ten wicker baskets, as long as there will not be in it less than three, and even though there is a little manure in the dung-heap, and you might think that I would say that Rabbi Shimon admits that if he adds dung-heaps, it appears like manuring, it comes to tell us that it does not appear like manuring since he does not disperse it.",
                "עד שיעמיק שלשה – that he will deepening the place of the manure or raise it up from the rest of the land b three handbreadths, so that it will be recognized that he is doing this in order to bring in the manure into one place, and not to manure the field.",
                "עושה אדם את זבלו אוצר – those three dung-heaps of thirty wicker backets, he can make of them one dung-heap and can add to them as he wishes, and that is not to say that just as it is forbidden to have more than three dung-heaps for a Bet Seah (i.e., fifty cubits by fifty cubits), that is also forbidden to have more than the measurement of three dung-heaps in one place.",
                "ר\"מ אוסר – in the Jerusalem Talmud it is found that Rabbi Meir forbade more than the measurement alone, but with the merasurement, now that there are three places, it is it is permitted in one place, is it not obvious? But the Halakha is not according to Rabbi Meir.",
                "היה לו דבר מועט – he doesn’t have to remove at one time according to the explained measurement of above, but removes a bit of it an/or adds to it and continues.",
                "ר\"א בן עזריה אוסר – lest he will not have more manure and it appears like he is manuring his field until he removes ten wicker baskets at once, or,",
                "עד שיעמיק ג' או יגביה ג' – for since he same place is different from the rest of the field, it does not appear like manuring, and similarly, if he placed it on a rocky place which is not appropriate for sowing."
            ],
            [
                "המדיר את שדהו (let cattle changes folds within a field/collect mnaure in a field, by letting cattle live on it) – it is the language of a shed for cattle , and he has no free place to place his cattle other than there, and he doesn’t intend to manure his field in this manner and it is intention to bring in the manure to dung-heaps afterwards.",
                "סהר (enclosure for cattle near a dwelling/stable) – like an enclosure, a circumference of a partition around the sheep.",
                "עוקר ג' רוחות – when the enclosure for cattle is filled with manure, he ruproots from the enclosure from three sides and restores on the [other] side of them middle and changes folds there like that for two Bet Seah, and makes dung-heaps within his field , three dung-heaps for a Bet Seah as we have stated.",
                "נמצא מדייר בית ארבעה סתים – Two Seah from this side of the middle partition and two from the [other] side, and our Mishnah teaches us that it permits a cattle fold of four Seah prior to his making from it dung-heaps, but not more than that, so that they should not say that he intended to make folds in his fields [for cattle to live in them].",
                "מפני מראית העין – so that it would not appear like he intends to manure his field if he makes all of it an enclosure for cattle.",
                "כדרך המזבלין – three dung-heaps for each Bet Seah, but the Halakha is not according to Rabban Shimon ben Gamaliel."
            ],
            [
                "מחצב (quarry) – a place within his field that he hews/chisels stones for building. If it was covered with dirt, and it would not be visible, they don’t open it at the beginning of Seventh Year, for one who sees it says that he is doing it to repair his field in order to sow within it and not to remove the stones for building.",
                "עד שיהא בו שלש מורביות (piles of hewn stonesa0 – that there would revealed and appear from that quarry prior to the Seventh Year three rows of stones, that every row from there is three cubits long and three cubits wide at the height of three cubits , that there would be found there nine stones that each stone is one cubit by one cubit at a height of three [cubits], and similarly in each and every row , there are twenty-seven stones for the three rows, and in this manner, it is recognized that for the need of stones for building he finds them and not to repair his field."
            ],
            [
                "של משאוי שנים שנים – that there is with each one of them a burden for two people.",
                "הרי אלו ינטלו (they may be removed) – all of them and even the smallest of them and it does not appear like removing the wall to make a field in its place.",
                "פחות מכאן מחצב – and he doesn’t take all of it, but rather razes the rock even with the ground and leaves from the rock a handbreadth in the land in order that it would not be appropriate for sowing.",
                "במה דברים אמורים – that which he should not begin with hewing/chiseling and that in which he razes the rock.",
                "מה שהוא רוצה יטול – that it doesn’t appear like repairing the field if he began to take [the stones] from the Eve of the Seventh Year."
            ],
            [
                "שזעזעתן המחרישה – and even if he did not loosen/move them but rather that he will eventually remove them, it is as if he moved/loosened them.",
                "הרי אלו ינטלו – all of them on account of these two [people who are required to move to stones].",
                "המסלק שדהו – that he removes stones from the field, the language of (Isaiah 62:10): “Remove the rocks!”",
                "ומניח את התחתונות הנוגעות בארץ – that in that manner, it does not appear like repairing/improving the field.",
                "גרגיר של צרורות וגל של אבנים – small.",
                "אם יש תחתיהן סלע או קש – it does not appear like repairing since the place is not appropriate for sowing."
            ],
            [
                "אין בונין מדרגות – steps leading to ravines (for carrying up the water for irrigation), that they not slip in their descent to take the water that had gathered in the valley in those holes/indentations, because it appears like one is improving/repairing them [= the ravines/holes] to water through them his fields in the Seventh Year.",
                "לא יסמוך בעפר – if he comes to dam up the place where the waters go out on the rocks, he should not put dust or plaster between the stones because it looks like more like he intends to water from them his fields.",
                "אבל עושה הוא חייץ (he may make a loose embankment/ a pile of loose and uneven material) – stones arranged this one on top of tha tone, similar to a fence without dust and/or plaster.",
                "כל אבן – [every stone] that is in his field, even a small one, if when he builds the fence or a building, he can stretch out his hand and take it and to build it.",
                "הרי זו תנטל – that the fence proves for him that he takes it to build his fence but not to improve/repair his field for sowing."
            ],
            [
                "באות מכל מקום – even within his own [field] for he surely knows that it was established for building and not to improve/repair the field.",
                "והקבלן (and the contractor) – who received the field as a tenant (who tills the wowner’s ground for a certain share in the produce). מביא מכל מקום – and even from the same field that he is a tenant in it, even small stones, for [this field] is not [considered as his own, and there are those who explain that the contractor that is his manner to build buildings through his contract-labor as it is not] his intention other than to gather/collect stones he brings [nevertheless and even from] his own [field].",
                "ר' יוסי אומר כו' – and the Halakha is according to Rabbi Yossi."
            ],
            [
                "להעמיק עד הסלע – and we are not troubled that perhaps he changes his mind and sows it, for it is not the manner for people to sow close to the public domain. But between him and his friend, we are troubled tht perhaps he will change his mind and sow it and it is forbidden.",
                "צוברו ברה\"ר (pile it up in the public domain) - and afterwards, he will take it from there and repair the public domain as it was.",
                "כשם שאין מקלקלים רה\"ר כך לא יתקן - meaning to say, it is not necessary to pile up his dust in the public domain which is prohibited, even though he would remove it afterwards for he does damage by the hour, but even to repair is forbidden, as for example, if the stones or the dust were scattered in the public domain, he should not pile them up in one place, but rather remove them completely from the public domain, and that is what he said: just as we don’t do damage in the public domain, he should not pile up his dust , even though that it was his intention to remove it immediately, so also he should not repair to pile up stones or dust that is scattered in the public domain and bring them out to the sea or the river.",
                "מה יעשה בעפר – according to Rabbi Akiva.",
                "צוברו בתוך שדהו כדרך המזבלים- three dung heaps for a Bet Seah (fifty cubits by fifty cubits).",
                "וכן החופר בור שיח מערה – like the rest of the days of the yeaer, Rabbi Yehoshua and Rabbi Akiva disagree regarding this. According to Rabbi Yehoshua, we pile it up in th public domain, as long as he doesn’t remove it afterwards and improve/repair the public domain as it was, and for Rabbi Akiva, even though it is his intention to repair/improve, it is forbidden, other than to pile it up in his domain. And the Halakha is according to Rabbi Akiva."
            ]
        ],
        [
            [
                "בראשונה. כדרך שהוא מלקט מחברו את הגס הגס – this Mishnah is explained in the Jerusalem [Talmud]. – at first they would say that a person could gather within his own [field] the large ones in the manner that he gathers that of his neighbor, whether large whether small, and even though that wood and grasses when we collect them from within the field, he is clearing the field for sowing, when he gathers the large ones, meaning to say, the wood and the large grasses and leaves the small ones, we rely that he needs the wood and not to clear/repair the land he is doing so, in the manner that we rrely with someone who gathers in the field of his neighbor whether small or whether large, for a person doesn’ act to clear/repair the field of his neighbor and he certainly knows that it is for the wood tha the needs.",
                "משרבו עוברי עבירה – that they would gather in the fields whether small whether large, and they say hat we gathered large ones.",
                "שלא בטובה – that his neighbor does not attach merit, for now, he certainly does not come to gather the small ones, since his friend does not attach merit to this for now, he certainly doesn’t come to gather the small ones, since his neighbor does not attach merit on this.",
                "אין צריך לומר שיקצץ להם מזונות – that he would say to him, gather from my field today and I will give you your meals, for that is clearly prohibited."
            ],
            [
                "שנתקווצה – that took its thorns out in the Seventh Year.",
                "שנטייבה – that was well plowed for the entire world plows one time and he plowed twice. But our Mishnah is speaking about a time of danger when the Kingdom (Rome) takes by force the tax that is placed upon the land masses and they permitted plowing in the Seventh Year in order to give the determined tax from its grain to the king, and if he plowed twice, the Rabbis fined him, for one plowing they permitted but not two plowings.",
                "או שנדיירה – lthat they made from it a pen for the cattle that made with it an enclosure for cattle as we stated in the chapter above (Tractate Sheviit, Chapter 3, Mishnah 4), and di dnot make from it dung-heaps but rather left it in order to manure the field with it.",
                "לא תזרע למוצאי שביעית – for we fine him in that which is greater than removing the thorns.",
                "בטובה – it is forbidden we don’t attach merit to it to the owners for the All-Merciful made them ownerless.",
                "חלוף הדברים – that the School of Shammai is lenient, But the Halakha is not according to Rabbi Yehuda."
            ],
            [
                "חוכרין נירין – an Israelite can receive for it for such and such Korim for a year the field of a heathen that was plowed in the Seventh Year to be sown in the aftermath of the Seventh Year, and even though it causes the heathen to plow in the Seventh Year. [The word] ניר/freshly, newly plowed field , is the language of (Jeremiah 4:3): “Break up the untilled ground, [and do not ow among thorns].”",
                "ומחזיקים ידי נכרים – if they found hi plowing, he can say to him, “May your strength (health) be firm,” and things of a similar manner.",
                "ושואלים בשלומן – and even on the day of their idolatrous festival."
            ],
            [
                "המדל בזיתים – when the olive [trees] become too close to each other, he takes one [tree] and leaves two or he takes two [trees] and leaves one, in order that it should grow and thicken. [The word] מדל/thins out is the language of slipping off and removal, but there are those who explain it as the language of something torn in shreds and poverty when he reduces/weakens his field from the olives.",
                "יגום – he razes and cuts down the tree and leaves the root in the ground, but he does not uproot it completely so that it will not appear like he is working the land.",
                "ומודים במחליק – as for example, if he takes three olive [trees], one on the side of the other, that he smoothens the face of the field too much, they (i.e., people) will say that the intended to work the field, and that is prohibited.",
                "מתוך של חבירו כף המחליק ישרש- that a person doesn’t act that he clears/repairs the field of his neighbor, for it is known that intends only [to remove] the wood."
            ],
            [
                "לא יחפה – that is split in the dirt, for he would be clearing/improving [the land] through this, for the dust becomes plaster and improves the tree.",
                "באבנים ובקש – for it is like restoring a guard that it should not dry out.",
                "בתולת שקמה – [a virgin tree] that was never cut down.",
                "מפני שהיא עבוה – and it improves it with this.",
                "כדרכה אסור – that it grows and becomes thicker with this, and it is like pruning the vines.",
                "אלא מגביה עשרה – for it is not the manner ever to cut it other than below ten [handbreadths from the ground]",
                "או גומם מעל הארץ – for it is not the manner to cut it as such. And the Halakha is according to Rabbi Yehuda."
            ],
            [
                "המזנב גפנים – cut/lop off the extreme branches of the vine, on order that what grows from the trunk will grow and thicken and increase its strength, and similarly, he cuts reeds in order that they thicken and add to them.",
                "ירחיק טפח – [it should be distanced one handbreadth] from the ground and further it will not appear as work.",
                "שנפשה – that was split, like (Lamentations 3:11): “[He has forced me off my way] and mangled me.”",
                "לא שיעלה – that its split parts will not become reattached.",
                "אלא שלא יוסיף – to split further."
            ],
            [
                "מאימתי אוכלים פירות האילן בשביעית – because we have expounded, “to eat it” and not “to become lost” and if they eat them before they ripen, that is loss.",
                "הפגים – unripe dates, as it is written (Song of Songs 2:13): “The green figs form on the fig tree, [the vines in blossom give off fragrance].”",
                "משהזריחו – they redden and this is the beginning of their ripening.",
                "אוכל בהם פתו בשדה – but to gather and to bring them into his house, he is not allowed until they should complete [their ripening].",
                "בחלו – that it grew a great deal, and similar to it (Zechariah 11:8): “and they in turn were disgusted with me.” But in the Jerusalem [Talmud] it derives it from (Leviticus 25:7): “[and your cattle and the beasts in your land] may eat all its yield,” and it is written (Leviticus 25:12): “you may only eat the growth directly from the field,” with two grains the Biblical verse speaks – one from the house and the other from the field."
            ],
            [
                "משהביא מים – when he presses the fruit/wrings them out, and the liquid comes out from them.",
                "משהבאישו – when they are called in the early stage of ripening, and that is when they begin to ripen and they have ripened until the shells of the grapes that are inside appear from the outside from within the shell."
            ],
            [
                "רביעית לסאה – that from a Seah of olives, he is able to produce/bring forth a quarter of a Log of oil.",
                "פוצע – it is the manner of olives to burst them open in order to sweeten their bitterness.",
                "ואוכל בשדה – for it is a thing whose manner is to eat it, but to pour oil, it was not fit, and they don’t pour oil other than from something whose manner is to pour oil.",
                "הכניסו חצי לוג – when they became ripe until he is able to remove one-half a LOG from a Seah.",
                "הכניסו שלשי – when they have grown one -third from what they will eventually grow; alternatiely, when he removes from them now one-third from what he he removes for a Seah when they have ripened well.",
                "כך עונתן לשביעית – one does not eat from them in the Seventh Year until they arrive at the season for tithing that is explained in the first chapter of [Tractate] Maaserot (see especially Mishnah 2), for especially figs and grapes and olives that are one eats customarily prior to their ripening, therefore, they permitted to eat of them in the field in the Seventh Year prior to their reaching the season of tithing, but ot with other fruit/produce."
            ],
            [
                "אין קוצצין את האילן בשביעית – because the All-Merciful said, to eat them, but not to loss them, and I heard since the All-Merciful made them ownerless, for fruit, if he cut them down, he would rob the many.",
                "משיוציא – the beginning of the leaves in the days of Nisan.",
                "משישלשלו (let them down) -when they begin to become heaven and to hang down like a chain.",
                "משיגרעו – when they make kernels of fruit/stones; another explanation: the half-ripe grapes when [the grapes] grow and they become like a white bean that is called inferior.",
                "משינצו – when it grows a blossom, like (Song of Songs 2:12): “The blossoms have appeared in the land,” when they have reached these measurements it is forbidden to cut them in the Seventh Year.",
                "מותר לקצצו – and there is nothing here because of loss of the fruit, or because of theft, to the other language, for the fruit is already appropriate for eating, and because he cuts down good trees, it is not if it of great monetary worth, for its worth is expensive for wood more than for a tree.",
                "וכמה יהא בזית – It does not refer to the Seventh Year, but rather that it would be forbidden to cut it because cutting good trees, as it is written (Deuteronomy 20:19): “you may eat of them, but you must not cut them down.”",
                "רובע –[one quarter] of a Kab, because it is considered greater from other trees, whereas, with the palm-tree, it is permitted to cut it until It is laden with a Kab."
            ]
        ],
        [
            [
                "בנות שוח (a species of white figs) – white figs that grow from every three years to another three years.",
                "שביעית שלהם שנה שניה – of the Shemitah cycle for fruit that assume the shape of fruits in the Seventh Yar, their ripening is not completed until the second year of Shemiah which is three years from their formation of fruit and then the law of the Seventh Year applies to them, for we go after the formation of fruit.",
                "פרסיות – a species of figs that produce from two years to another two years. But the Halakha is not according to Rabbi Yehuda."
            ],
            [
                "הטומן את הלוף (he who stores LOF/ a plant with edible leaves and root, and bearing beans – classified with onions and garlic) – a kind from the species of onions that are customarily stored in the ground.",
                "לא יפחתו מסאתים – because it appears like sowing, until he stores from them two Seah in one digging at the height of three handbreadths, so that they will not be scattered, but rather it will be the height of a pile and gathered three handbreadths and a handbreadth of dirt on top of the pile.",
                "וטומנו במקום דריסת האדם – in order that it would not grow. And the Halakha is according to the Sages."
            ],
            [
                "לוף שערבה עליו שביעית – and entered upon it the Eighth Year when it endures a long time attached in the ground.",
                "אם לקטו ענבים את עליו לקטו – as the leaves of he LOF/a plant with edible leaves and root, and bearing beans (of the onion species) they have removal (in the third and sixth years of the Sabbatical cycle) but if they were uprooted , they don’t have removal as is taught in the Mishnah further on in Chapter 7 (Mishnayot 1-2), therefore, if the poor gathered their leaves in the Seventh Yeaer, they gathered them, and if not, and they entered into the Eighth Year and the leaves grew, it was found that the growth of the Seventh Year and the Eighth Year were combined together.",
                "יעשה חשבון – and he should estimate how much of them grew in the Seventh Year and give it to the poor, as Rabbi Eliezer holds like Rabbi Yehuda who staed further on that the poor eat after emoval and not the rich.",
                "רבי יהושע אומר אין לעניים עמו חשבון – that he (i.e., Rabbi Yehoshua) held like Rabbi Yossi who stated further on (Tractate Sheviit, Chapter 9, Mishnah 8) that both rich and poor eat the produce after the time of the removal. And the Halakha is according to Rabbi Yehoshua."
            ],
            [
                "לוף של ערב שביעית – that was completed from the eve of the Seventh Year and it didn’t add growth in the Seventh Year, for it he added growth in the Seventh Year it is forbidden to uproot it because of loss of fruit.",
                "הקיצונים – there are those who interpret that they were sown in the summer, and there are those who interpret that theya re unique to the summer in that they are very dry.",
                "פואה (dyer’s madder growing on choice land) – that grows in a rich field; פואה/dyer’s madder , the red color that we call in the foreign language ROYAH.",
                "במארופות של עץ (with a wooden shovel/rake) – with a hoe that they dig with it the ground, of wood, and not of iron, so that it would not appear as working the land.",
                "בקרדומות של מתכת – and we aren’t concerned that perhaps that it looks like work.",
                "בפואה של צלעות – like סלעות/stony-rocky areas with the letter “SAMEKH,” madder’s dye that grows between the rocks since there is no path to sow there , it does not look like working the land. Another explanation: צלעות – like (Exodus 26:20): “And for the other side wall of the Tabernacle,” meaning to say, the sides of the field, where it is not the practice to sow there."
            ],
            [
                "רבי יהודה אומר מיד – and even though that with the rest of the vegetables, Rabbi Yehuda admits that it is prohibited until he makes something in a similar manner; the LOF (plant with edible leaves and root of the onion species) since he must uproot it, according to the School of Shammai with a wooden rake, and according to the School of Hillel with metal spade , there is no way to uproot it in the Seventh Year other than through a change of form, therefore, on the aftermath of the Seventh Year, there is no prohibition found on hand, and because of this, it is permitted immediately, but regarding vegetation where they did not decree that they should not detach it because its path is found at hand, it is also forbidden during the Eighth Year, therefore, it is prohibited until he does something in a similar manner.",
                "מירבה (בו) החדש – in the Jerusalem [Talmud] it explains that this is from Passover onwards. And the Halakha is according to the Sages."
            ],
            [
                "שאין האומן רשאי למכרן בשביעית – for someone who is suspected [of violating] on the Sabbatical/Seventh Year , but for someone who is not suspected, he perfmitted for he doesn’t acquire but rather stores it away/hides it until [after] the Seventh Year.",
                "מזרה (winnowing fan) – that scatters/winnows the grain in the granary/threshing floor.",
                "דקר (pronged tool/mattock) – a kind of iron handle of a tool/peg is called KOLTERO in the foreign language, and it is made to dig the ground with it, such as the language (Numbers 25:8): “[he (Phinehas) followed the Israelite into the chamber] stabbed both of them [the Israelite and the woman, through the belly].”",
                "מגל יד ומגל קציר ועגלה – they are permitted [to be sold] lest he [wishes] to reap from that which is ownerless and to bring [it] in a wagon for the food of his household, but it is not prohibited other than to bring a lot to make a storehouse."
            ],
            [
                "היוצר – an artisan who makes earthenware vessels sells even to be suspected [of violating] the Seventh Year five pitchers of oil and fifteen pitchers of wine, and there is nothing to be anxious about lest perhaps he wants all of them for oil or all of them for wine, for they are recognized – those of wine from those of oil, that the dust that the wine pitchers make is not similar to the dust that the pitchers of oil makes from them.",
                "ואם הביא יותר מכאן מותר – and we don’t concern ourselves lest from that he brought that which is preserved from the Seventh Year.",
                "ומוכר לגוים בארץ – and we don’t concern ourselves less the heathen will go back and sell them to an Israelites that is suspected [of violating the Sabbatical year].",
                "ולישראל בחוצה לארץ – and we don’t concern ourselves lest he bring them into the Land [of Israel]; alternatively, lest he place within them wine or oil of the Seventh Yar that he brought from the Land of Israel, for the Sages were not that stringent."
            ],
            [
                "שהוא יכול לשחטה – and in whatever that we are able to leave in suspense, we do so. But the School of Shammai holds that it is not the practice at all to slaughter a cow that is about to engage in plowing.",
                "אפילו בשעת הזרע – and we don’t say that definitely he purchases it for sowing for he wants that we assign it for eating.",
                "שיש לו גורן – and we are not concerned lest he measures it to bring into the store house, for one can designate it for grinding it that he measures it.",
                "ופורט לו מעות – he exchanges money with pennies.",
                "אע\"פ שהוא יודע שיש לו פועלים – and it is found that he is assisting in transgressing [working the fields on the Sabbatical Year] , that we say lest for the rest of his needs he requires it.",
                "וכולם – if they explained that for a forbidden matter he wants them, it is forbidden."
            ],
            [
                "החשודה על השביעית – to eat the fruit/produce of the Seventh Year after the removal [of the fruits of the third and sixth years of the Sabbatical cycle – see also Deuteronomy 26:12-14).",
                "נפה (sieve/winnow) – that I say to count in it money and she purchases it.",
                "כברה (basket used as a sieve) – I say [to her] to sift the sand in it.",
                "רחיים (millstone) – for perhaps to grind them ingredients of frankincense.",
                "תנור – lest to dry in it bundles of wet flax.",
                "ולא תטחן עמה – for it is prohibited to assist the hands of those who transgress [the law of not working the land in the Seventh Year].",
                "ובוררת וטוחנת עמה – they did not prohibit here regarding a woman who is illiterate who is suspected illiterate people tithe.",
                "אבל משתטיל המים –with started dough.",
                "לא תגע עמה – because once she [formed the dough by] rolling, it was immersed for Hallah, and she has deiled it on account of impure utensils because they became susceptible to receive Levitical impurity, and this one helps her to roll, and it is prohibited to cause ritual impurity to Hallah.",
                "וכולן לא אמרו – they did not permit to loan them utensils and to assist them not at the time of the transgression itself but rather because of the ways of peace.",
                "מחזיקין ידי נכרים – incidentally the Tanna/teacher [of the Mishnah] taught the ways of peace here, and it is explained above in Chapter 4 (Mishnah 3 of Tractate Sheviit)."
            ]
        ],
        [
            [
                "שלש ארצות לשביעית – they are divided for the matter of the law of the Seventh Year.",
                "כל שהחזיקו עולי בבל (all-of the land- that was occupied by those who returned from Babylonia)- Ezra and his followers when they came up from Babylonia.",
                "לא נאכל ולא נעבד (may not be eaten, nor the land cultivated) – for the working of this land is forbidden in the Seventh Year, and if it is worked and it grows, it is prohibited to eat from those things that grow. Another explanation, and this is the essence, it is not eaten after the Seventh Year without removal and is not cultivated in the Seventh Year.",
                "מכזיב ועד הנהר ועד אננום – Kezib is in a continuous line/stretched towards the north to the side of the east, and a strip goes out from Acre/Akko that sits/dwells on a square of the Land of Israel on the northeastern angle and that strip is drawn/stretched towards the north and goes until Kezib, and another strip is stretched from Acre/Akko towards the east and in it is the river mentioned here, and these two strips were conquered by those who came up from Egypt, and were not conquered by those who came up from Babylonia (following the first Exile in 586-516 BCE).",
                "ועד אמנום – this is Mount Hor that is written in the boundaries of the Land [of Israel] in the Torah portion אלה מסעי/”These were the marches [of the Israelites],” (Numbers 34:8): “From Mount Hor draw a line [to Lebo-Hamath, and let the boundary reach Zedad],” we translate in Aramaic in the Jerusalem [Talmud] the Mount of Amamum, and it is in the north of Land of Israel to the western side near the Great Sea (i.e., the Mediterranean Sea), and this also, those who came up from Babylonia did not conquer, therefore, it is eaten after the removal, and regarding the other language, if it (i.e., that land) was cultivated in the Seventh Year, it can be eaten, for the first holiness was sanctified only for that particular time, but was not sanctified for the future [days] to come , and is not worked, and regarding working [the land]/cultivation, they were more stringent to prohibit than the Rabbis.",
                "מנהר ומאמנום ולפנים – such is written in all the books, and more, would be pleasant if we had had the reading \"ולחוץ\"/gong to outside [the Land]/ But it is possible to interpret in a forced manner “from the river and beyond – to the side of the river outward to the Land, and similarly, from the beginning of Mount Amanum and beyond to the side of the Mount is called “beyond/inside.”"
            ],
            [
                "עושים בתלוש – even with those who are suspected [of violating the Seventh Year by working the land], whereas in the Land of Israel, it is taught in the Mishnah (Tractate Sheviit, Chapter 5, Mishnah 9), that “she may not sift or grind [flour] with her [since the grain was gathered in violation of the law].”",
                "סוריא – Aram Naharayim and Aram Tzovah that David conquered, and it is not like the Land of Israel for all matters because it was conquered before he (i.e., David) conquered the entire land of Israel, and in some of the laws, it was made to be like the Land of Israel and in some of them, like the Diaspora/outside the Land of Israel.",
                "אבל לא במחובר – as for example, harvesting olives, harvesting [grain] and harvesting grapes, and especially that which is guarded, but that which is declared ownerless, even in the Land [of Israel], it is permitted, as it is taught in Torat Kohanim (the Halakhic Midrash on the Book of Leviticus), from that which is guarded/preserved, you cannot harvest grapes, but you may harvest grapes from that which is declared ownerless, and the reason that they decreed in Syria regarding that which is attached, in order that they should not leave the Land of Israel and reside in Syria, and regarding that which is detached, they permitted in order that the poor people that are in the land of Israel will find a bit of room/space in Syria which is close by to them, and they won’t have to leave from the Land of Israel to the Diaspora/outside the Land of Israel.",
                "כל שכיוצא בו מותר בא\"י – according to the Torah, such as for example, something detached, even though from the Rabbis, it is prohibited without a change of form we perform it in Syria just as we normally do and we don’t need to change anything. Alternatively, this is what he said: All that is in a similar manner is permitted in the Land [of Israel] with something declared ownerless, they perform it in Syria, even with something guarded/preserved, but that which is attached is prohibited from the Rabbis in the Land [of Israel] even when it is declared ownerless."
            ],
            [
                "בצלים שירדו עליהם גשמים – onions of the Sixth [Year] which entered into the Seventh [Year, and rain fell upon them and they grew, if the leaves blackened with the knowledge that they grew and added, and the growth of the Seventh Year came and nullified the essence, even though it is a lot. But if the leaves became green, they we go and they wither and it is not from the Land [of Israel] that they increased.",
                "אם יכולין ליתלש בעלין – it is the manner of onions when they are compee that leave on their own from the land and are easy to detach, and if the leaves are strong, and when you grab hold of them, you are able to detach the onions from the ground, then they have certainly grown during the Seventh Year.",
                "כנגד כן למוצאי שביעית מותרים – we are not speaking about onions of the Seventh Year that went out to the aftermath of the Seventh Year, fo we ae not lenient with them all that much, for the permitted growth of a little bit will raise the prohibition, but the ending clause [of the Mishnah] also speaks regarding onions of the Sixth Year that were uprooted in the Sixth Year and then return and were replanted in the Seventh Year, and after they grew a little bit in the Seventh Year, he uprooted them and replanted them in the Eighth Year, and because they had grown already in the Sixth Year, they did n’t add even a little bit in the Seventh Year, and they were prohibited, as when they returned and added a little bit in the Eighth Year, he retracted that permission and nullified the minute prohibition, for also that of the Sixth Year assisted to nullify it the end of permitted growh. But the Halakha is not according to Rabbi Hanina ben Antigonos."
            ],
            [
                "משיעשה כיוצא בו – from what is sown on the aftermath of the Seventh Year there is growth in a similar manner that we suspend concerning it; alternatively, because the permit is greaterthan the prohibition and it was abolished.",
                "הבכיר – a place that its fruit ripens more quickly than in the rest of the places.",
                "הותר האפל – for we assign it that he brought them from the place of those that ripen early.",
                "מוצאי שביעית מיד – because they would thing vegetables from outside the Land [of Israel] and it was greater than the vegetation of the Land of Israel. But I heard the reason since that in two or three days, [the new crop] of the same vegetable has become ripe."
            ],
            [
                "שמן שריפה – impure oil of heave-offering since it is fit for burning, they call it “burning oil,” and hey made an preference in the Land [of Israel] for burning, as we find in the ritually unfit holy things that are burned in their places, and similarly, the fruit/produce of the Seventh Year requires removal in the Land [of Israel] as it is written (Leviticus 25:7): “[and your cattle and the bests] in your land may eat all its yield. But the Halakha is not according to Rabbi Shimon."
            ],
            [
                "אין מביאין תרומה מחוצה לארץ לארץ – since the heave-offering/Terumah, which Kohanim search after it to the granaries/threshing floors, the Rabis wee concerned that the Kohanim would pursue after it and they would go outside the Land [of Israel] to bring the Terumah. But the Halakha is not according to Rabbi Shimon."
            ]
        ],
        [
            [
                "כלל גדול. ולדמיו שביעית – if he sold them and received their value in payment, their monetary value has the holiness of Seventh Year [produce].",
                "יש לו ביעור – when it is consumed by the wildlife/beasts of chase, he is obligated in its removal [from the house].",
                "עלה לוף שוטה (leaves of the wild LOF – species of onion) – it is necessary to teach the leaves of the wild LOF, because it is taught in the concluding chapter of [Tractate] Uktzin (Chapter 3, Mishnah 4), that they do not defile with ritual uncleanness as food [until they are sweetened], you might think that I would say that the holiness of the Seventh Year do not take effect, it comes to tell us [that this is not the case].",
                "הדנדנה (dandana/mint) – in Arabic NAANAH, and in the foreign language MINTO (i.e., mint).",
                "העולשין (endives) – there are two kinds of endives: garden endives and field endives, and in the rest of the years where garden endives are available, field endives are not considered as food and do not defile with ritual uncleanness as food and here it comes to tell us that in the Seventh Year where garden endives are not found, field endives are considered [as food] and defile with ritual uncleanness as food and the [laws of] the Seventh Year are practiced with them.",
                "וכרישין (leeks) – also there are two kinds of leeks – garden leeks and field leeks, but field leeks it was necessary to inform us about.",
                "הרגילה – they are purslane, and in the foreign language, BIRDUGLISH.",
                "ונץ החלב – white flowers like milk. Another explanation: it is a grass that when it is cut milk comes out.",
                "החוחים והדרדרים (thorns and thistles/artichokes) – they are kinds of thorns.",
                "אסטיס (woad) – that they dye with it like Tekhelet/bluish dye – and it is called NEEL in Arabic, and they harvest it and it grows and it is similar to spontaneous after-growth; for this reason, the Tanna/Teacher calls them ספיחי אסטיס/aftergrowth of woad.",
                "וקוצה (madder – a plant used in dyeing red) – one of a kind of dyes and there are those who say that it is ALATZPOR in Arabic.",
                "יש להן שביעית – the holiness of Seventh Year [produce] is practiced with them, not to cause them loss and not to do business with them.",
                "ויש להם ביעור – when the time arrives for removal, one must remove them [from the house – in years three and six] as will be explained inside the laws of removal (Chapter 9, Mishnah 2)."
            ],
            [
                "עיקר – root.",
                "ערקבלין (palm-ivy/prickly creepers) – my Rabbis explain this as grass that grows near the palm tree and rises and is attached around the palm. But I heard that it is grass that its leaves are similar to a scorpion.",
                "והחלבצין (bulb of Ornithogalum) – the roots of the Ornithogalum that was mentioned above (in Mishnah 1 of this chapter).",
                "הבכרייה (hazelwort/spike-nard – an aromatic plant) – they call it KANGAR in Arabic.",
                "הפואה (dyer’s madder) – in Arabic, PUAH, and in the foreign language, ZRUYAH.",
                "הרכפה (tuberous-rooted plant used for dyeing/a kind of onion) – roots that are under the ground and they seethe it and drink from them their oil, and these are fit as an antidote to worms in the stomach.",
                "אין להם ביעור – because they continue to grow in the ground (as perennials) and they aren’t consumed by the beasts of chase/wildlife in the field, therefore, there is no need to remove them from the house.",
                "דמיהם מתבערים עד ר\"ה – this is what he said: their monetary valu needs to be reoved from the world prior to Rosh Hashanah of the Eighth Year, and the same law applies that they had to teach in the Mishnah that they remove it it after Rosh Hashanah if there is anything of those funds in the world after Rosh Hashanah of the Eighth Year, one is obligated to remove them in the holiness of the Seventh Year.",
                "ק\"ו לדמיהן – But Rabbi Meir held: I am stringent regarding their monies (from the sale of the produce) more than the actual produce itself, for the produce/fruit is recognized that it would not be used for commerce, but money is not recognized and one might come to use it for commerce. But the Halakha is not according to Rabbi Meir."
            ],
            [
                "והנץ שלו – the flower/blossom that is on the upper portion a frui/protuberance on the blossom-end of fruits (having the appearance of a pestle seated in a mortar).",
                "וקליפי אגוזים – all of these are one dyes with them.",
                "והגלעינים (stone/kernel of a fruit) – stone/kernel of fruit, as for example, the stones that are in olives that we remove oil from them. And the stones of dates that are appropriate for food for cattle.",
                "צובע לעצמו – as it is written (Leviticus 25:6): “[But you may eat whatever the land during its sabbath will produce -] you, [your male and female slaves, the hired and bound laborers who live with you),” for all of your needs.",
                "שאין עושים סחורה בפירות שביעית – and dyeing for pay is business.",
                "לא בבכורות ולא בתרומה – perhaps they will be detained with him and they will come to be a snare to him. And exactly with a first born living animal, they decreed this but if it is slaughtered, it is permitted t sell it, even according to the Rabbis, as long as they don’t sell it in a bazaa/a number of booths put up for a mercantile fair.",
                "ולט בנבלות ואל בטרפות – for after the All-Merciful wrote that “they are unclean for you,” (Leviticus 11:27), why does it have to state further, “and they will be impure for you,” (Leviticus 11:35) but rather one is for the prohibition of eating and the other is for the prohibition of benefitting from it. But if you say – that the donkey, the camel, the horse and the mule, these are different for they are gown for their work and they are not forbidden to do business, but rather, with something that stands to be eating. And any thing that is forbidden from the Torah is prohibited to conduct business with, but a thing that from their words (i.e., the Sages) it was made forbidden, it is not forbidden to conduct business with it, but rather, wine of gentiles of which it is not known that it has been dedicated to an idol, that was made forbidden according to their words (I.e., of the Sages), it is forbidden to conduct business with it.",
                "ולא יהא לוקח – meaning to say, to gather and sell in the market as it appears like business, but when his son sells it by his hand, meaning, for him, even though he gathered them to sell them, it does not look like business.",
                "לקח לעצמו – gathered it for himself to eat and there was leftover, it is permitted to sell them, even he himself."
            ],
            [
                "לקח בכור – [a firstling] having a blemish (which is unfit for consumption by Kohanim; see Tractate Bekhorot, Chapter 5, Mishnah 2) which is permitted to foreigners (i.e., non-Kohanim).",
                "מותר למכרו – as long as he does not sell it other than for the price that he purchased it for, that he should not profit from it.",
                "מותרין למכרן – because it is written regarding an animal that dies of itself (Deuteronomy 14:21): “[You shall not eat anything that has died a natural death; give it to the stranger in your community to eat,] or you may sell it to a foreigner,” abut the Torah didn’t prohibit other than to keep thema live to engage in business with them but if he accidentally caught unclean animals, it is permitted.",
                "ר\"י אומר אף מי שנתמנה (if he incidentally encounters it) – even though that he does not hunt but rather that he found impure birds like (Deuteronomy 22:6): “If, along the road, you chance upon a bird’s nest.” But he disputes the first Tanna/teacher who stated that he especially was hunting.",
                "נתמנה – incidentally encounters, from the language (Daniel 1:5): “The king allotted daily rations [to them from the king’s food and from the wine he drank[.”",
                "וחכמים אוסרים – to someone who is does not hunt, and even has no skill in this, and the reason of the Rabbis is because the hunters that need to give a tax to the king from their trade, they (i.e., the Rabbis) permitted them to sell impure beasts, birds and fish in order that they are able to make payment to the king of the tax that is upon them, but not the rest of the people. But the Halakha is according to Rabbi Yehuda."
            ],
            [
                "לולבי זרדים (young sprouts of the service-tree, the interior of which is eaten as a relish) – the branches of the tree whose name is “sorb.”",
                "לולבי האלה (branches of the terebinth) – the language of (Isaiah 6:13): “[It shall be ravaged] like the terebinth and the oak, [of which stumps are left even when they are felled: its stump shall be a holy seed],” BALLUT in Arabic and GALNADI in the froeign language.",
                "בטנה (pistachio) – from the language of (Genesis 43:11): “pistachio nuts and almonds”; in Arabic, POSTAK.",
                "והאטדים (white thorn)– a kind of the species of thorns that grow in it hard black stones/kernels and they are eaten.",
                "אבל לעלים – of all of these there is removal, even though the branches do not fall, and I do not call them (Leviticus 25:7): “and your cattle and the beasts] in your land may eat all its yield],” they cease to beasts from the field; cease to your cattle from the house, nevertheless, the leases that fall are from the place of their attachment. And the branches which are attached are called, “their fathers,” and since they fall, they have removal."
            ],
            [
                "וורד – rose.",
                "והכופר (cyprus flower) – nit is what we call ALHANAH in Arabic. And there are those who say that it is a perfume that they call GROPOLI.",
                "והקטף (balsam) – the balsam tree.",
                "לוטם (resin – used as a perfume; Maimonides calls it a chestnut or hazelnut) – It is the Aramaic translation of (Genesis 37:25): “[their camels bearing] gum, balm [and ladanum to be taken to Egypt];” And there are those who say that it is TZINBAR in Arabic; PANYULISH in the foreign language.",
                "יש להם שביעית ולדמיהן שביעית – the same law applies that they have removal [from the house] and their monetary value has removal, and even though it is not mentioned in the Mishnah.",
                "מפני שאינו פרי ([that balsam is not subject to the laws of the Seventh Year]) – and their law is like wood that do not have the holiness of the Seventh Year because their benefit comes after their removal [from the house], and the Torah stated (Leviticus 25:6): “But you may eat whatever the land during its Sabbath will produce” – that which is similar to eating for their benefit and removal are equivalent, excluding the wood whose benefit comes after their removal. But the first Tanna/teacher [of this Mishnah] holds that the balsam is its fruit. And the Halakha is according to Rabbi Shimon."
            ],
            [
                "ורד חדש שכבשו בשמן שין – a rose of the Seventh Year that was preserved/pickled in oil of the Sixth [Year], he will remove/gather the rose prior to the time of removal [from the house] arrives and everything is permitted. But a rose of the Seventh Year that was preserved/pickled in oil of the Eighth [Year] and the time for the removal has already arrived of the rose, he is liable to removal everything, as it is taught at the ending clause: [Produce of the] Sabbatical Year renders forbidden [subject to the laws of the Sabbatical year] all other [permitted produce] of the same species [with which it has been mixed]. But [if the two lots of produce are] not of the same species, [only if the produce of the Sabbatical year] imparts its flavor [does it render the other produce forbidden].",
                "וחרובין חדשים וכו' – here we are speaking of one who comes to drink the wine after the time of the removal [from the house] and in every matter, e is liable to remove it. But if the carobs did not remain/tarry in the wine until the time of the removal, he gathers/collects the carobs and the wine is permitted like sifting, and this is taught explicitly in the Tosefta (see Tosefta Sheviit, Chapter 5, Halakhot 13-14 in the Lieberman edition to Seder Zeraim, page 188).",
                "זה הכלל וכו' – it speaks about aoll the prohibitions in the Torah, that in all of them, of the [permitted produce of the] same species with however small the amount of produce and with two separate species when it imparts a flavor, and it is not the Halakha.",
                "השביעית אוסרת בכל שהוא במינה – after the removal. But prior to the removal [from the house], they lack the holiness of the Seventh [Year], which would be prohibited to cause it loss and to conduct business with them until there is the imparting of a flavor, whether of its own species or not of its own species.",
                "ושלא במינה – even after the removal when it imparts a flavor."
            ]
        ],
        [
            [
                "כלל גדול. מלודמא – bandage/dressing and a compress/plaster and the explanation of מלוגמא is מלא לוגמא/a mouthful or quantity of liquid filling up one cheek for it is the practice of a person to chew/masticate wheat or dates and place them on top of his wound.",
                "אין עושים ממנו מלוגמא – ut you may eat whatever the land during its sabbath will produce,” what is particularly designated for you, which is food for human beings and not for soothing remedies , but what is not particularly designated for you will be, whether for eating, whether for soothing remedies/bandages. Therefore, whatever is not food for human beings, we make of it an emollient/ soothing remedies for human beings.",
                "עושין ממנו מלוגמא לאדם אבל לא לבהמה – as it is written (Leviticus 25:7): “and your cattle and the beasts in your land [may eat all its yield],” that which is appropriate for beasts and cattle , will be for food for cattle, but not to make of it a soothing remedy/bandage.",
                "חומרי אדם – and they don’t make from them an emollient/soothing remedy.",
                "וחומרי בהמה – that it is forbidden to boil them.",
                "הסיאה (plant classified with hyssop) – a grass that they call it in Arabic TZIDRAG.",
                "ואזוב – TZATER in Arabic, and AISPO in the foreign language.",
                "וקורנית (thyme) – in Arabic HASSA, and in the foreign language and in the foreign language ASHRIAH."
            ],
            [
                "וסיכה – we are speaking about grapes and olives that have in them eating, drinking and anointing.",
                "לאכול דבר שדרכו לאכול – even though the Torah stated (Leviticus 25:6): “But you may eat [whatever the land during its sabbath will produce],” and not for loss, we do not obligate him to eat something that that generally human beings don’t eat, such as cooked dish that spoiled, and we don’t concern ourselves if it went to ruin . And similarly a thing that generally human beings don’t eat other than upon improvement/repair and he comes to eat it as it is without the improvement/repair, as for example, to eat a live species of beet or to masticate live wheat , we don’t listen to him.",
                "וכן בתרומה וכן במע\"ש – which wee not given to him other than to eat, and to drink and to anoint with.",
                "שנתנה להדלקת הנר – which is not the case with pure heave-offering, but impure heave-offering, we kindle the file with it, And with Second Tithe, it is written (Deuteronomy 26:14): “I have not cleared out any of it while I was impure,” but when he is pure, he is permitted to clear it out/remove it. But on the Seventh Year, whether he is impure or pure, it is permitted [to remove it]."
            ],
            [
                "לא במדה ולא משקל ולא במנין – in order that they can be sold cheaply. Alternatively, because they don’t sell them in the matter that they sell in the rest of the years, they will treat them with the Sanctity of the Seventh Year and not come to disregard/despise them.",
                "אף לא אגודות – that he will not sell it in the same manner that they sell it in the rest of the years.",
                "ועץ חלב – it is explained in the chapter above (Tractate Sheviit, Chapter 7, Mishnah 1)."
            ],
            [
                "שכרו מותר – for it lacks the sanctify of the Seventh Year, and even though that the Seventh Year takes hold of its monetary value, this is not the money of the Seventh Year.",
                "לקוט לי בו ירק – this is the language of a sale, that implies, gather for me its equivalent in vegetables, but [the word] לקוט /gather-glean is the language of hiring someone, and not the language of a sale.",
                "ככר בפונדיון – not that he said to him, “I will give you a Pundiyon,” only a loaf worth a Pundiyon.",
                "כשאלקט ירקות שדה אביא לך מותר – because this one is giving to the other a free gift, since the vegetables of the field are found/available.",
                "לקח ממנו בסתם – debts for merchandise payable at certain seasons in the manner that they sell in the store.",
                "לא ישלם לו מדמי שביעית – for it is like business [dealings]."
            ],
            [
                "בייר (superintendent of the well in rural communities) – he who digs wells and provides water to the people of the city. He should not give him from the monies of the Seventh Year to supply water for him to all his utensil.",
                "ולא לבלן (and not to the bathing attendant) – who warms up the bathhouses.",
                "ולא לספר – the wag of the haircut.",
                "ולא ספן – the wage of the boat/ship.",
                "ולכולן – to all of these that are taught in our Mishnah, he can give a free gift that is not for the sake of their wages, for even though that he knows that it is for a gift that he gave, he will not demand from him a wage/payment."
            ],
            [
                "במוקצה – a utensil that is designated to harvest dates with is called מוקצה/Muktzeh.",
                "בחרבה (knife) – a akinife. I is the language of a sword. And the reason is because it is written (Leviticus 25:5): “or gather the grapes of your untrimmed vines,” in the manner of those who harvest grapes.",
                "עריבה (kneading trough) – that they knead the started dough.",
                "ובקטב (small wine or olive press with a cylindrical beam)- a large and heavy wood and on its top is a large stone that they place on the olives in the olive press, which is called a קוטב.",
                "בודידה (small olive press) – a small olive press like a kneading trough.",
                "רבי שמעון אומר כו' – And the Halakha is according to Rabbi Shimon."
            ],
            [
                "לא יביאנו לידי פסול (they will not cause [the vegetables]- to become invalid – so that the produce of the Sabbatical Year will not be wasted in the event the oil becomes unclean and must be burned) – foer if iet becomes invalid because of the oil of heave-offering, everything must be burned, and it is found that it will cause the fruit of the Seventh Year that it won’t be eaten.",
                "ורבי שמעון מתיר – to bring holy/dedicated objects to the House of Impurity. But the Halakha is not according to Rabbi Shimon.",
                "ואחרון אחרון נתפס בשביעית (The very last [produce obtained in this manner] is subjected to the laws of the Sabbatical Year) – How so? He purchased meat with the fruit/produce of the Seventh Year; the meat and the produce/fruit are removed in the Seventh Year, if he purchased fish with the meat, the meat is excluded and the fish subjected to the laws of the Seventh Year. If he acquired oil with the fish, the fish is excluded and the oil is subjected to the laws of the Seventh Year, and he is obligated to remove the fruit/produce and the oil, it is found that the very last thing acquired in this manner is subjected to the laws of the Seventh Year. But the produce/fruit of the Seventh Year itself is always forbidden, and we derive it from what is written (Leviticus 25:12): “For it is a jubilee. It shall be holy to you.” Just as what is holy takes hold upon/takes effect its monetary value, so even the Seventh year takes hold upon/takes effect on its monetary value. Or, just as the holiness takes hold upon its monetary value and it goes to unconsecrated produce, even the Seventh Year takes hold upon its monetary value and it goes to unconsecrated produce, the inference teaches us – \"תהיה\"/it shall be [holy unto you], it will be in its status."
            ],
            [
                "יאכל כנגדן (and eat produce of equal value [to replace the produce of the Sabbatical year which he sold])- corresponding to the funds, he will purchase from his own [money] things that are for the needs of eating and consume them in the sanctity of the Seventh Year.",
                "קני זבים וקני זבות – two turtle-doves or two young pigeons that those who suffer a flux or have given birth are obligated to bring."
            ],
            [
                "שתקו לא אומר לכם מה ר\"ע אומר בו - Rabbi Akiva received [the tradition] from Rabbi Eliezer his teacher who was more lenient as regarding anointing . And when they told him that Rabbi Eliezer stated that it should be burned, he said to them: “Be silent,” for I am not permitted to interpet how much Rabbi Eliezer was lenient in this, as the Halakha is according to the Sages."
            ],
            [
                "כאוכל בשר חזיר – not exactly, for a person who eats the bread of Samaritans/Cutheans is not flogged from the [law of] the Torah, but rather receives stripes of rebellion from the Rabbis.",
                "מה ר\"א אומר בו – for he (i.e., Rabbi Eliezer) is more lenient in this."
            ],
            [
                "ואם מתחשב הוא – if he is an important person that people learn from him, he must be stringent upon himself."
            ]
        ],
        [
            [
                "הפיגם (the herb rue – with leaves that a re wide below and narrow on top) – a grass that is called RUTA in the foreign language.",
                "והירבוזין (asparagus, strawberry-blite) – ASPARGEE in the foreign language, and the wild ASPARGEE of the fields that are not of the gardens.",
                "והחלגלוגות (purslane)- in Arabic RAGLA and in he foreign language VIRDOLAGESH.",
                "וכוסבר (coriander) – COLIANDER in the foreign language. And especially of the mountains, but they of the gardens they are highly regarded. . And similarly, and parsley of the rivers especially but not of the garden.",
                "כרפס – APIYU in the foreign language.",
                "גרגיר (garden rocket) – ORIGA in the foreign language.",
                "שבאפר – that grows in the reed-grass. But of the garden it is highly regarded.",
                "פטורים מן המעשר – in all of the years, as it (i.e., the Mishnah) explains the reason, that there are not in a similar manner guarded and are not highly regarded in the eyes of their owners and they make them ownerless, and that which is ownerless is exempt from the tithes, as it is written (Deuteronomy 14:29): “Then the Levite, who has no hereditary portion as you have,” with a a matter that he does not have a hereditary portion as you have, he takes his tithes, excluding that which is ownerless, gleanings, the forgotten sheaf and the corner [of the field] that he does have a portion as you have.",
                "ונלקחים מכל אדם בשביעית – (and are brought from anyone during the Sabbatical Year) – because there is no way to guard them, for every thing that has a way to guard it is prohibited to acquire it from an illiterate individual (i.e., a person who does not know/observe the laws of Levitical purity and the tithes) in the Seventh Year , for he is suspect to guard the produce, and not to make them ownerless, and a person who acquires it from that which guarded, even like one-half an Issar’s worth is prohibited. And all of these of our Mishnah whose legal presumption is that they don’t guard them are permitted to purchase them for an illiterate individual in order to have food for the three meals [of the Sabbath or Festival day] alone and not more, for we don’t transfer the monies of the produce of the Seventh Year to an illiterate individual, even though that this produce is from that which is ownerless, more than food for three meals, because he is suspect to store the monies and don’t practice with them the Sanctity of the Seventh Year.",
                "שלא נחשדו עליהם עוברי עבירה – because to bring them from that which is guarded. But the Halakha is not according to Rabi Yehuda.",
                "כל הספיחין מותרין – to acquire from all persons, for we legally presume that they are not from that which was guarded.",
                "חוץ מספיחי כרוב – that their legal presumption is that they are from that which is guarded. ",
                "Because there is nothing of a similar manner among vegetables of the field that do not grow like them in the wilderness, but the Halakha is not according to Rabbi Shimon."
            ],
            [
                "שלש ארצות – in the Land of Israel separated one from the other for the matter of removal [from the house]. And the removal that is mentioned in each place in the Seventh Year is that whenever it is not found in the field from the same species that he collected for himself in the house, he is obligated to remove that species from the house immediately. As for example, if he gathered figs and made of them dry figs, he cannot eat from those dry figs, even during the Seventh Year, but rather, whenever they are found as figs attached to the tree, when the figs were used up from the trees, one is required to remove the dry-figs that are in his house, or to eat all of them immediately, or to make them ownerless until there not remain any of them in house, as it is written (Leviticus 25:7): “and your cattle and the beasts [in your land may eat all its yield],” whenever the beasts eat in the field, the food for the cattle is from the house; when it ceased for the beasts from the field, it ceased to your cattle from the house. And each individual section from it is divided into three parts.",
                "כל שאינו מגדל שקמים גליל העליון – for the sycamore [trees] do not gorw other than in the lowlands, and a sign for the matter, (I Kings 10:27 – there is a printer’s error in the text – as the “yud” was lengtnened to look like a “vav”): “[The King made silver as plentiful in Jerusalem as stones,] and cedars as plentiful as sycamores in the Shephelah.”",
                "ותחום טבריה – it is the valley, these three are from the Galilee.",
                "ההר והשפלה והעמק these are the three sections of the land of Judah/Judea.",
                "שפלת לוד. והר [שלה] לוד. ומבית חורון עד הים – these are the three sections of the Transjordan, and the lowlands of Lod are like the southern lowlands , and whenever one eats in the [southern] lowlands, one eats in the lowland [of Lod]. And the mountain of the lowland of Lod they eat there whenever they eat on the Mountain of the King.",
                "מבית חורון ועד הים מדינה אחת – and whenever it did not cease for the beasts from one of these places that are between them, the people of this border are able to eat through the one place that it (i.e.,) food) did not cease there for the beasts from the field."
            ],
            [
                "ולמה אמרו ג' ארצות – since there are three lands in each one, that makes here nine lands, for what Halakha did they say that there are three lands for removal [from the house] and not more?",
                "שיהיו אוכלים בכל אחת ואחת עד שיכלה האחרון שבה – they eat in Judea/Yehuda until the last [of the Seventh Year produce] runs out in its three lands, and similarly in the Galilee and similarly in the Transjordan. But if they don’t eat in Judea through that which is in the Galilee, nor in the Galilee through that which is in Judea, and we learn/derive that no beast that is in Judea distances itself to leave from Judea to the Galilee, or from the Galilee to Judea, but they leave from [one part of] Galilee to [another part of] Galilee and from [one part of] Judea to another [part of] Judea.",
                "ושאר כל הארצות כהר המלך – the rest of all the lands that are in the Land of Israel eat through the produce/fruit that are found in the Mountain of the King and they were the majority of the produce and last from all the est of the lands in the Land of Israel.",
                "וכל הארצות כאחת לזיתים ולתמרים – all the lands that are in the Land o Israel eat olives and dates through one land that didn’t cease in it the olives and dates for beasts from the field, whether they are in this land in Judea or in Transjordan or in the Galilee. But the Halakha is not according to Rabbi Shimon."
            ],
            [
                "אוכלין על המפקר – they eat from what is in the house through that which is found from the same species in the field in an ownerless place. But if it that species stopped and ceased from the place that is ownerless, even though it is found of it in a guarded place in the houses or in the gardens, he is liable to remove them [from the house] as we say that it ceased for the beasts from the field, it ceased for the cattle from the house.",
                "ר' יוסי מתיר אף על השמור – but the Halakha is not according to Rabbi Yossi.",
                "אוכלים על הטפיחים (they eat the stinted/poor grains or the growth between the grass) – on what the birds place in the stinted poor/stinted grains, that are earthenware jugs that are built into the wall where there birds that build a nest. And they eat from what is in the house all the while that it is found from that species in the poor/stinted-grains.",
                "ועל הדופרא (a species that bears a species of figs twice a year) a tree that makes fruit twice in a year, they eat the first until the last runs out that is in their species.",
                "אבל א על הסתווניות – they don’t eat the grapes through the grapes that grow in the days of the autumn (i.e., winter fruit).",
                "רבי יהודה מתיר – [Rabbi Yehuda permits] to eat grapes through the winter fruit/that grow in the autumn all the while that they produce first fruits prior to the end of he summer. But the Halakha is not according to Rabbi Yehuda."
            ],
            [
                "הכובש ג' כבשים (he who puts three sorts of pressed vegetables into a jar) – three kinds of vegetables.",
                "בחבית אחת – of vinegar or of brine, in order that they will preserve/maintain the three kinds of vegetables together.",
                "רבי אליעזר אומר אוכלים ע הראשון – and since the first species of them was completed from the field, all of them wer forbidden, and even those that were not completed, for that species that completed provided a flavor to those that had not been completed and forbade them, and it is taught in the Mishnah above in Chapter 7 of [Tractate] Sheviit (Mishnah 7), that the Seventh Year prohibits its species, however small, and not of its own species through its imparting a flavor.",
                "רבי יהושע אומר עף על האחרון – with the support of the species that was completed last an be eaten from the three of them, even though the two had ceased for the beasts that are in the field, and the reason of Rabbi Yehoshua is since that these that were completed were absorbed from the the taste of that which had not completed, as the Biblical verse states (Leviticus 25:12): “you may onl eat the growth direct from the field,” all the while that ou eat from the field, you eat from the house, and this Biblical verse is extra, for we expound it from (Leviticus 25:7): “and your cattle and the beasts in your land may eat all its yield,” all the while that beasts eat in the field, your cattle eats from the house, etc. But, the Biblical verse comes for that which si pressed/pickled and this is what he said (Leviticus 25:12): “you may only eat the growth directly from the field,” if there is in the field a bit from what is pressed in the house, that the taste is absorbed in the the thing that is pressed, there is of its species still in the field that still was not completed, even though that the essence of the fruit/produce was completed, nevertheless, “you may eat the growth directl from the field,” and there is no need to remove it [from the house].",
                "כל ירק אחד הוא – the Sages did not provide a measurement for each vegetable and every vegetable on its own, but rather, even though the three of them were completed from the field, but since there are the rest of the vegetables that did not cease, he eats through the other vegetables and does not remove them from the jar until all of the vegetables have run out from the field. And the Halakha is according to Rabban Gamaliel that all that its species have ceased from the field, he can remove its species from the jar and eat the rest."
            ],
            [
                "המלקט עשבים לחים – he eats them [in the Seventh Year] without removal until the moistness of the land dries up that sweetens the produce and fruit; from then and onward, he is liable to remove them from the house.",
                "המנגב ביבש – the person who gathers dry grasses, eats them without removal [from the house].",
                "עד שתרד רביעה שניה – which in an average/intermediate year is the twenty-third of Mar Heshvan; from then on, he is required to remove them [from the hosue].",
                "מגבב (gathers dry plants/leaves) – the Aramaic translation of (Exodus 5:12): “[Then the people scattered throughout the land of Egypt] to gather stubble for straw,” for rakings.",
                "רביעה – because the rain fructifies the ground and bears living brood like this male that copulates the female. Another interpretation: that it sprinkles the dust and causes it to lie down. The Aramaic translation of (Genesis 29:2) (the Biblical text referred to does not have the requested verb in the singular tense – but it does appear in the plural): “three flocks of sheep were lying there beside it,” -lying.",
                "ועלי גפנים – moist [leaves of vines]. They eat them all the while that the are found in their early stage of ripening, meaning to say, when they are attached to the tree.",
                "שישורו – that they will fall.",
                "והמגבב ביבש – owners of dry reeds and vines, he consumes them until the second rainfall occurs, and after that he should remove it [from the house].",
                "בכולן – whether grasses or reeds and vines whether moist or dry, but the Halakha is not according to Rabbi Shimon."
            ],
            [
                "עניים נכנסים לפרדסאות – in the rest of the years of the Seven Year [cycle], [the poor] gather gleanings and the forgotten sheaves and the corner of the field, and similarly, they enter to the gardens in the aftermath of the Seventh Year ",
                "until the second rainfall occurs, because the fruits/produce of the Seventh Year that remained from it are permitted.",
                "בתבן ובקש של שביעית – for mere straw and stubble are fit for consumption by animals and they have the sanctity of the Seventh Year, and it is prohibited to burn it and to derive the benefit of [destruction], because we expound (see Mishnah Sheviit, Chapter 8, Mishnah 1 – and Leviticus 25:6): “But you may eat whatever he land during its sabbath will produce,” and not for loss. But when it is abolished, what was in the field from the food for live beasts, it released the Sanctity of the Seventh Year from what is in the house."
            ],
            [
                "והגיע שעת הביעור – the time of removal of he produce/produce according to their place, as is taught in the Mishnah above (Tractate Sheviit, Chapter 9, Mishnah 2): “Three regions with respect [to the laws] of removal, and in the Baraita (Tractate Pesahim 53a), we taught, that one consumes grapes until Passover, olives until Shavuot and dried figs until Hanukkah, dates until Purim and all of them of the Eighth Year. And these periods with mere [produce], if it was used up for the beasts of the field or not, but if it is known, everything is according to what had been used up.",
                "מחלקן מזון שלש סעודות לכל אחד ואחד – from the men of the house, and afterwards, he distributes to his neighbors, to his relatives and to his acquaintances; and he removes and places it on the entrance of his house and states: “Our brethren of the House of Israel: He who needs to take should take.”",
                "ועניים אוכלים אחר הביעור אבל לא עשירים – as it is written (Exodus 23:11): “[but in the seventh you shall let it rest and lie fallow.] Let the needy among your people eat of it, and what they leave let the wild beasts eat.”",
                "אחד עניים ואחד עשירים – they call concerning him (Exodus 23:11): “Let the needy” and also your people. And the Halakha is according to Rabbi Yossi."
            ],
            [
                "רבי אליעזר אומר ינתנו לאוכליהן – even though these fruits/produce were gathered with permission to eat them in the Sanctity of the Seventh Year, nevertheless, Rabbi Eliezer holds that it is forbidden to the one who gave him these fruit/produce to eat them alone, but rather, they would give them that they should consume it, he with the others, for Rabbi Eliezer, according to his reasoning who holds like the School of Shammai, as they stated (above, Chapter 4, Mishnah 2), that it is forbidden to eat the produce/fruit of the Seventh Year as a favor, meaning to say, to attach merit to whom that he gives him the Seventh Year produce that the All-Merciful made ownerless, therefore, the one who gave him Seventh Year produce as a gift, or that it fell to him inheritance, it is forbidden that he should eat them alone, and not to attach merit to whomever has bequeathed them to him, or that gave them to him as a gift, but rather, he should eat them with others in order that he not eat Seventh Year produce as a favor.",
                "וחכ\"א אין החוטא נשכר – The Sages, according to the words of Rabbi Eliezer stated this to hi, for us, it is permitted to eat the Seventh Year produce, whether as a favor or not as a favor, but rather, to you, who stated that it is prohibited to eat Seventh Year produce as a favor, how that you say that they should be given to o those who would eat it and that you permitted to whomever that they gave him Seventh Year produce as a gift to eat them with others, for haven’t we found that the sinner is benefits/is rewareded when he eats them with other people, and the law gives an account according to you woulds that they should be sold to those who eat it that he pay his debt to them what they are worth in order that the sinner not benefit [by being given such produce to eat] and the money would be ivided to all people. But the Halakha is not according to Rabbi Eliezer.",
                "האוכל מעיסת שביעית עד שלא הורמה לתה חייב מיתה – that you should not say that there is no Hallah in the Seventh year, as it is written (Leviticus 25:6): “for eating it” but not for burning it and Hallah, if it is defiled, requires burning, it comes to tell us that the Torah stated (Numbers 15:20) that: “as the first yield of your baking,” from whatever dough that will become Hallah you should offer as a heave offering."
            ]
        ],
        [
            [
                "שביעית משמטת את המלוה – A person who loans his fellow and the Seventh Yeaer passed upon him after the loan [was made], he cannot claim [repayment of] his loan from his fellow, as it is written (Deuteronomy 15:2): “every creditor shall remit the due that he claims from his fellow.”",
                "בשטר – that he wrote for him a document [for which] an obligation for which property is pledged and he mortgaged land upon the lender that looks like he who deposits as surety lands with him, nevertheless, the Seventh Year cancels it (i.e., the loan).",
                "שקנה ממנו באמנה – that he bought from him in good faith.",
                "",
                "ואם עשאה מלוה – that he intended [this] with the purchaser and the creditor settles the interests on the debtor as a loan (the note stating the combined amount of principal and interest as principal).",
                "הראשון משמט – if he purchased it in good faith the first time from the hstore, and he retracted and purchased it a second time, the first [purchase] is made into a loan and is cancelled, but not the second. If he retracted and purchased it a third time, the first and second are made into a loan and the Seventh Year cancels them, but not the third, and such is the case always. The last one (i.e. purchase), the Seventh Year does not cancel and all the others, the Seventh Year cancels them, for since it was appropriate for that he should give him the money of the first one prior to his purchasing the second debts for merchandise payable at certain seasons and he did not give it, the first one becomes a loan, and similarly at all times. But the Halalkha is not like Rabbi Yehuda.",
                "כל מלאכה שפוסקת בשביעית – if he hired this man from labors that stop in the Seventh Year, meaning to say, from labors that are forbidden to perform them in the Seventh Year such as plowing and reaping and working the land, this salary is made like a loan in the Seventh Year, and the Seventh Year cancels it, and if not, that this payment that he is obliged to him was from the rest of the labors that are not forbidden in the Seventh Year, it is not made like a loan and the Seventh Year does not cancel it. But the Halakha is not according to Rabbi Yossi."
            ],
            [
                "השוחט את הפרה – in the Seventh Year, and divided it [among the purchasers] on the first day of the two days of the holiday of Rosh Hashanah, if Elul was intercalated [by addin to it an additional day – thirty days], it is found that the first day that it (i.e., the cow) was divided, it was a weekday, and it was the last day of Elul of the Seventh Year, and the Seventh Year cancels [a debt] at its end, as it is written (Deuteronomy 15:1): “Every seventh year (literally, at the end of Seven Years) you shall practice remission of debts.”",
                "האונס והמפתה (see Deuteronomy 22:19) , that they give fifty Shekel [as a fine].",
                "והמוציא שם רע – that gives one hundred.[Shekel].",
                "וכל מעשה בית דן – money that they wrote upon it a religious decision, you are obligated to give it to him.",
                "אין משמיטין – for since the Jewish court that made a religious decision regarding the money [is considered] as collected, and as if it reached his hand.",
                "המלוה על המשכון – as it is written (Deuteronomy 15:3): “but you must remit whatever is due you” except for that “whatever is due you from your kinsman.”",
                "והמוסר שטרותיו לב\"ד – as it is written: “[but you must remit] whatever is due you from your kinsmen,” except for someone who hands over his bonds to a court [for collection] since the Jewish court has the obligation towards his brother."
            ],
            [
                "פרוזבול אינו משמט – The word פרוז is an ordinance (for the public welfare) (see comment of Rav Hisda in Talmud Gittin 36b); the word בול is for the rich (and Rashi’s commentary at the top of Talmud Gittin 37a), as it written (Leviticus 26:19): “And I will break your proud glory. [I will make your skies like iron and your earth like copper].” And Rav Yosef (see Talmud GIttin 37a) stated that these are the cities in Judea. An ordinance was made for the rich that they would not transgress on [the verse] (Deuteronomy 15:9): “Beware lest your harbor the base thought, [‘The seventh year, the year of remission, is approaching’],” and there is an ordinance for the poor that they would find someone who will lend to them, for the cancelling of cash debts in the present time is Rabbinic, as it is written (Deuteronomy 15:2): “This shall be the nature of the remission: every creditor shall remit the due that he claims from his fellow…,” as the Biblical verse speaks of two remissions: one is the remission of land and one is the remission/cancellation of cash debts, for at the time when one remits/cancels land debts, you remit/cancel cash debts, and at the time when you don’t remit land debts, you don’t remit/cancel cash debts; and it is Rabbinic, for they ordained the cancellation of cash debts at this time, and because of this, there was power in the hand of Hillel to establish Prozbul to cancel/release the law of remission, for the cancellation of cash debts is none other than from the words of the Scribes."
            ],
            [
                "זהו גופו של פרוזבול – its essential principle and its root.",
                "והדיינים חותמים למטה או העדים – For this purpose, it is taught “the judges or the witnesses” to teach you that a witness is able to become a judge or a judge [is able to become] a witness, for according to the Rabbis a witness becomes a judge, and Prozbul is a Rabbinical ordinance."
            ],
            [
                "פרוזבול המקדם – that its time is early, that it was written in Kislev and the its time that is written within it is from the previous Tishrei, it is Kasher/fit, because the prerogative of the lender is impaired in this, for a Prozbul does not profit other than to loans from before it, for when they are transferred to the Jewish court, they are cancelled, it is found that they cause loss in what that its time had been advanced, but a postdated Prozbul is invalid, for he made the time later amd the je the borrower between them, and when he produces this Prozbul and the the Jewish court sees the time, they think that the loans preceded the Prozbul and it is found that he collects unlawfully",
                "שארי חוב המוקדמים פסולים – as for example, that it refers to Nisan and he wrote in the document the time of the previous Tishrei, they are invalid because he collects unlawfully from the mortgaged property between Tishrei and Nisan, and te Rabbis fine im, that he should not collect at all with this document from the mortgaged property, and even from Nisan and beyond, as a decree lest he collect from them unlawfully between Tishrei and Nisan. But however, the document is not invalid on account of the witnesses that affixed their signatures to it who were wicked who signed the antedated document falsely, for the witnesses would be able to state that that we affixed our names on the essence of the loan and not on the time, and we did not come to testify that it was written and signed on that day.",
                "והמאוחרים כשרים – because the lender’s prerogative has been weakened, that he doesn’t seize the sold property other from the time that is written in the document.",
                "כותבין פרוזבול לכל חד ואחד – for each and every loan it is necessary that he will transmit his documents to the Jewish court and it will write him a Prozbul, therefore, like when five [people] borrow from one [person], it doesn’t write other than one Prozbul, for there is only one lender here, and even though that there are many borrowers, that when the lender will have one Prozbul on everything that is enough."
            ],
            [
                "אלא על הקרקע – unless the borrower has real-estate, for then, the liability is considered as collected in the hand of the Jewish court and we don’t don’t call him (Deuteronomy 15:2):”he shall not dun [his fellow or his kinsman].”",
                "אם אין לו – if the borrower/debtor [lacks land], and the lender has [land], the creditor/lender transfers to him from his field a small piece and writes upon it a Prozbul, and even if the debt is one-hundred Maneh, because a small piece of land is worthy to collect through it all of his debt, as for example, regarding that he collects and then collects again until he completes all of his debt.",
                "היתה לו – if the borrower/debtor had a mortgaged field in the city, whether others had mortgaged it to him or whether he mortgaged it [as a security] to others, they write a Prozbul.",
                "כותבין לאיש על נכסי אשתו – such as the land of the wife’s estate of which the husband has the fruition [without responsibility for loss or deterioration].",
                "על נכסי אפוארופין – that they lend for the needs of the orphans as the orphans have no property."
            ],
            [
                "כוורת דבורים וכו' – when it (i.e., the beehive) is attached with plaster, everyone admits that it is like land/real estate for all things, but if it was placed upon pegs, everyone admits that it is like utensils and is not like land/real estate; they did not dispute other than when it was lying on the ground and not attached with plaster.",
                "ר\"א אומר הרי היא כקרקע – and like land/real estate, it is acquired with money, a document and a claim of undisturbed possession during a legally fixed period.",
                "וכותבין עליה פרוזבו – if the debtor/borrower has a beehive, it is like he had land/real estate.",
                "ואינה מקבלת טומאה – in the manner that real estate is attached and is not susceptible to ritual uncleanness.",
                "והרודה – from the honeycombs that are within it on Shabbat, he is liable for a sin-offering like someone who tears off something from the place where it is attached, as it is written (I Samuel 14:27): “And he (i.e., Jonathan) dipped it into the beehive of honey [and brought his hand back to his mouth and his eyes lit up],” bu what connection has he forest with the honey, but rather, just as the forest, he who plucks/detaches from it on the Sabbath is liable for a sin-offering, even honey that one removes [from the beehive] on the Sabbath is liable for a sin-offering. But the Halakha is not according to Rabbi Eliezer."
            ],
            [
                "המחזיר חוב בשביעית – at the end of the Sseventh Year, which is its year of cancellation of debts, for the Seventh Year does not cause the release from debt other than at its end as it states (Deuteronomy 15;1): “Every seventh year (literally, at the end of the Seventh Year) [you practice remission of debts].”",
                "אמר לו אעפ\"כ – the borrower/debtor says to him (i.e., the creditor/lender), even so/nevertheless, I want to repay you.”",
                "יקבל ממנו – is that all? But rather, he is permitted to say to him, that his has hand will be stretched out to receive [payment] from him when he says to him, “I cancel [the debt].”",
                "שנאמר וזה דבר השמטה – meaning to say that mere speech that he he emits from his lips that he cancels is enough, and the first word that he stated, “I cancel” is sufficient, and he does not need to say and repeat, as it states (Deuteronomy 15:2): “This shall be the nature [of the remission],” you have nothing other than the first word, and similarly (Deuteronomy 19:4): “Now this is the case [of the manslayer who may flee there and live].”"
            ],
            [
                "המחזיר חוב בשביעית (one who repays a debt cancelled by the Seventh Year) – the borrower/debtor says to the lender/creditor, “even so/nevertheless,” and returns to him his money, the Sages are pleased with him.",
                "לא יחזיר לבניו – he is not obligated to return [the debt] to his children (i.e., of the convert), if the convert died.",
                "ואם החזיר רוח חכמים ננוחה הימנו – and exactly to his children that were converted with him, because an idolater inherits his father from the Torah, as it is written (Deuteronomy 2:5): “I have given the hill country of Seir as a possession to Esau,” and if he doesn’t return [the loan] to his (i.e., the convert’s) children, one can suspect lest they will return to their original nature when they say,” if we were idolaters, we would inherit their fathers, and it would be necessary to return [the debt] to them, but if their parents were not were lacking holiness (i.e., the children were conceived while they were heathens) but at their births, they were in holiness (i.e., the children were born when they became Israelites), they didn’t inherit their fathers from the Torah, for their inheritance would not ever be appropriate for them , one cannot suspect this less they return to their original nature, and one who ever restores it (i.e., the inheritance) to them, the Sages are not pleased with him.",
                "כל המטלטלין נקנין במשיכה – and whenever he did not take possession by drawing or seizing an object each one of them can retract, and even though he (i.e., the potential purchaser) gave the money, the monies do not purchase until he draws/seizes the object that is acquired, but nevertheless, a person who fulfills his word and doesn’t retract, and even if he did not take possession by drawing or seizing an object, the Sages are pleased with him, for it is taught in a Baraitha (Talmud Bava Metzia 49a on Leviticus 19:36): “You shall have [an honest balance, honest weights,] an honest ephah, and an honest hin,” that your “no”/negative response will be in righteousness and your “yes”/positive response will be in righteousness."
            ]
        ]
    ],
    "sectionNames": [
        "Chapter",
        "Mishnah",
        "Comment"
    ]
}