Kilayim 1:8 - 1:9

שקמה – a fig tree that grows in forests.

סדן של שקמה – after it was cut off and there remained in the ground its roots it is called סדן/trunk . But we don’t plant a vegetable into it for it would be [engrafting] a vegetable onto a tree.

פיגם (the herb rue) – a grass that we call it RODA in the foreign language.

קידה (bark of a tree called cassia) – it is species of tree of spices; the Aramaic translation of קדה is קציעה/an aromatic bark, an ingredient of frankincense, and it is written (Psalms 45:9): “All your robes [are fragrant] with myrrh and aloes and cassia.”

חצוב (a shrubby plant with deep and straight roots, used for hedges to mark boundaries/cistus) – a species of vegetable whose roots go straight down into the depth of the earth and they do not turn to this way or that, and through it Joshua marked the limits of the Land [of Canaan] (see Talmud Bava Batra 56a).

מקירו – the language of cold/cooling that the fig cools off the cistus which is hotter. Another explanation: that its leaves will be shade, the language of cooling/קורה .

מימיו לתוכה – for the watermelon is moist and filled with water.

חלמית (mucilaginous juice of mallows – used for he preservation of gourd seed) – in Arabic KUBUZA and in the foreign tongue MALUVA.

הטומן לפת וצנונות (who hides/buries turnips or radishes) – in order that they be protected under the ground which is not the manner of planting, he revealed his intention that he has no interest in their taking root, as for example, that he buries a bunch of turnips or a bunch of radishes together.

אם היו מקצת עליו מגולין – it (i.e., the Mishnah) took this because of [the laws of] Shabbat, but if all of the leaves were covered, it would be impossible to take it if he didn’t move the dirt with his hands.

לא משום כלאים ולא משום שביעית – not because of sowing the forbidden junction of heterogeneous plants in the same field and not because of sowing during the Sabbatical year [of rest]. Alternatively, even if he added two hundred because of the forbidden junction of heterogeneous plants in the same field, it is permitted, for [this] is not the manner of sowing, but if it was in the from the sixth [year] and entering into the Seventh Year, and they removed the after-growths in the manner that they add the onions into that which is detached from the ground, they don’t have anything because of the Seventh-year after-growths.

ולא משום מעשרות – he is not required to tithe when he detached them from the place that he hid them, as it is written (Leviticus 27:30): “All tithes from the land, whether seed from the ground [or fruit from the tree, are the LORD’s], but this is not sowing.

וניטלים בשבת – for they are [considered] like that which is detached [from the ground,” and he holds on to the revealed leaves and removes them. But even though that he moves the dirt from its place, it is carrying from the side for the needs of something permitted and it doesn’t touch that which is prohibited is permitted.

עד שיהיו שני חטים ושעורה – The reason of Rabbi Yehuda is because as it is written (Leviticus 19:19): “you shall not sow your field with two kinds of seed,” and he holds that land without seed is not called a field, and that implies that you shall not sow with two kinds of seeds while your field is already sown, and similarly, (Deuteronomy 22:9): “you shall not sow your vineyard with a second kind of seed,” you shall not sow two kinds of seeds – which are two kinds of seeds together with your vineyard and you are not liable for food crops in a vineyard until he sows wheat and barley and/or shells of grapes strewing the seed with one’s hand. But the Halakha is not according to Rabbi Yehuda. For land, even though it is not sown is called a field, but it is not called a vineyard without shells of grapes, therefore, a person who sows wheat and barley together is liable for the prohibited mixture of seeds, but is not liable for [prohibited] food crops in a vineyard until he sows wheat and barley and the pomace of grapes strewing the seed with one’s hand.