Uktzin 3:3 - 3:4

נבלת בהמה טמאה בכל מקום – whether in the villages or whether in the marketplaces.

צריכין מחשבה – for undefined they are not for consumption.

ואינן צריכין הכשר (and they don’t require preparation) – neither preparation of water nor preparation of a creeping animal/insect [for susceptibility to ritual defilement], for there is no need to have something impure to touch them to defile them, for ultimately they will be impure on their own a grave defilement. And if you should say, it is all right that the carron of a pure/clean fowl and it doesn’t defile other than in the esophagus, it is satisfactory that it requires intention to defile a light defilement. But the carrion of a beast that defiles through contact and through lifting, why do I need intention, for a light defilement, it is an impure body. This manner is answered in the Gemara in the chapter דם שחיטה/The Blood of Slaughter (Chapter 5, Tractate Keritot, folio 21a), as for example, that there is less than an olive’s bulk of carrion, and he attached it to less than an egg’s bulk of food, for whether this one or that one’s an egg’s bulk, and for this reason it requires intention. But nevertheless, it is considered ultimately to defile a grave defilement and doesn’t require preparation, for since it was possible to combine it to be an olive’s bulk.

בשווקים – that there is a majority of the people that come to the marketplace, there are many that eat the carrion of a clean fowl, and consume fats.

אינן צריכין לא מחשבה – for they standing for eating.

ולא הכשר – for the carrion of clean fowl ultimately will defile a grave defilement, that will defile clothing in the esophagus, and regarding fat we are speaking of impure fat, that fat defiles like meat, as we learn further on in our chapter (see Mishnah 9), therefore we don’t require preparation.

רבי שמעון אומר אף הגמל וכו' – they (i.e., the carrion of a camel, a rabbit, a hare and a pig) – do not require intention in the marketplaces, for there are many people who consume them, and this is not like the first Tanna/teacher who stated that the carrion of an unclean beast in every place and didn’t exclude these. But the Halakha is not according to Rabbi Shimon.

השבת (dill stalk) – a species of vegetable/green, and such is name in Arabic. And in the foreign language ANITO.

משנתן טעמו בקדירה (having given its taste to a dish) – if it was dill of heave-offering, once it gave its taste/flavor to a dish and he removed it from there, a “foreigner” (i.e., non-Kohen) who eats it is not liable, for it is a mere piece of wood.

ואינו מטמא טומאת אוכלים (and does not receive uncleanness as food) – for since it was cooked, its strength and taste have departed and what remains is like a mere piece of wood, and furthermore it is not considered food.

לולבי זרדים (young sprouts of the service-tree – the interior of which is eaten as a relish) – soft branches that come out at the time when the trees blossom. And they pickle them in wine or in vinegar or in water and salt, and consume them.

והעדל (garden-cress, summer-savory) – a species of vegetable similar to the radish.

ועלי לוף (and leaves of wild LOF/a plant similar to Colocasia with edible leaves and root, and bearing beans – classified with onions and garlic) – from the species of onions. And there are of if a species that we call it the לוף שוטה/the wild LOF, LOF trained for the leaves.

עד שימתוקו – for they are not considered edible food other than until after that they pick them and their bitterness leaves them.

פקועות (Bitter-Apple, a gourd) – similar to small watermelons, and they are bitter. But my Rabbis explained, a desert gourd. But the Halakha is not according to Rabbi Shimon.