Mishnayot Seder Moed: Pesachim

(1) On the evening of the fourteenth [of Nissan] we check for chamets [leavened grain products] by candlelight. Any place into which we do not bring chamets does not require checking. And why did [the Sages] say [that we must check up to] two rows in the wine cellar? [It is] a place which we bring leavened bread into. Beit Shammai says, "Two rows upon the entire wine-cellar." But Beit Hillel says, "The two outer rows, which are the uppermost."

(2) We do not need to be concerned [that] perhaps a weasel dragged [chamets] from [one] house to [another] house, or from [one] place to [another] place. Since if [we were to be concerned, we would also need to be concerned that chamets was dragged] from [one] courtyard to [another] courtyard, and from [one] city to [another] city — there [would be] no end to the matter.

(3) Rabbi Yehuda says, "We check on the evening of the fourteenth, and on the fourteenth in the morning, and at the time of the destruction [of chamets]." And the Sages say, "If he did not check on the evening of the fourteenth, he must check on the [day of the] fourteenth. If he did not check on the fourteenth, he must check on [the intermediate days of] the festival. If he did not check on the festival, he must check after the festival." And what he leaves over [on the night of the fourteenth in order to eat on the morrow], he must put in a concealed place, in order that checking after it shall not be necessary.

(4) Rabbi Meir says, "We may eat [chamets] through all [the first] five [hours of the day], and we must burn [it] at the beginning of the sixth [hour]." Rabbi Yehuda says, "We may eat [it] through all [the first] four [hours of the day], we hold [it] in suspense through the fifth [hour], and we must burn it at the beginning of the sixth [hour]."

(5) Rabbi Yehudah also said, "Two loaves of bread of a thank-offering [that had become] unfit were placed on the roof of the [Temple] portico. As long as they [both] lay [there], all the people would eat [chamets]. [When] one of them was removed, they would suspend and neither eat nor burn [their chamets]. [When] the second one of them was removed, all the people would begin burning [their chamets]." Rabban Gamliel says, "[Chamets that is] chulin [ food permitted for general consumption] may be eaten through all [the first] four [hours of the day]; but [chamets that is] terumah [may be eaten even] through all [the first] five [hours of the day]; and we must burn [all chamets] at the beginning of the sixth [hour]."

(6) Rabbi Chanina, the adjunct head of the Kohanim [the priestly caste, a subgroup of tribe of Levi, which is uniquely responsible for maintaining and carrying out the sacrificial services in the Temple], said, "During [all] the days of the Kohanim, they never refrained from burning [sacrificial] meat that had become impure by a secondary source of impurity [along] with [sacrificial] meat that had become impure by a primary source of impurity, even though it added impurity to impurity." Rabbi Akiva added and said, "During [all] the days of the Kohanim, they never refrained from lighting oil that had become unfit by [contact with] a tevul yom [a person who has immersed that day for purification but who must wait for night-fall to be fully pure] in a lamp that had become impure by one who had become impure by a corpse, even though they would [by so doing] add impurity to impurity."

(7) Said Rabbi Meir, "From their words we learn that we may burn terumah that is pure [but is chamets, together] with [ terumah] that is impure on Pesach." Rabbi Yose said to him, "This is not analogous. [Even] Rabbi Eliezer and Rabbi Yehoshua concede that each is burned separately. About what do they disagree? About [terumah whose status of purity was] in question and impure [terumah], where Rabbi Eliezer says, 'Each must be burned separately;' and Rabbi Yehoshua says, 'Both [of them may be burned] together.'"

(1) The entire time that one is allowed to eat [chamets - unleavened grain products], one may feed it to a domesticated animal, to a wild animal and to birds; or sell it to a gentile; and it is permitted to benefit from it. [After the] time [that it may still be eaten] has passed, it is prohibited to benefit from it, and one may not feed the fire of an oven or a pot range with it. Rabbi Yehuda says, "The destruction of chamets may not be done except by burning. But the Sages say, "One may also crumble [it] and throw [it] into the wind or put [it] in the sea."

(2) If there exists chamets of a gentile, which [was in existence] during Pesach, it is permitted to benefit from it [after Pesach]; but [if it were] of an Israelite, it is forbidden to benefit from it [after Pesach], as it is stated (Exodus 13:7), "And there shall not be seen any leaven to you."

(3) If a gentile lent money to an Israelite upon [the security] of [the latter's] chamets [and he defaults on the loan], it is permitted to benefit from it after Pesach; but when an Israelite has lent money to a gentile upon [the security] of [the latter's] chamets [and he defaults on the loan], it is forbidden to benefit from it after Pesach; If chamets has been covered by fallen ruins, behold it is as if it is destroyed; Rabban Shimon ben Gamliel says, "Only when [it is so covered that] a dog cannot search for it."

(4) [A common Israelite] who eats terumah [a portion of a crop given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household] that is chamets on Pesach, [if it be] through error, he must pay the principal, and the fifth part [in addition]; but if [he did it] willfully, he is exempt from payments, and [even of paying] for the value of the wood [if the chamets were to have been used for fuel in the place of wood].

(5) These are the [grains] with which a person may discharge his [obligation to eat matsa] on Pesach: with wheat, with barley, with spelt, and with rye, and with oats. We may discharge [our obligation] with demai‎ [produce from which it is uncertain whether tithes were already taken], and with ma'aser rishon [the first tithe of produce, which must be given to the Levi] from which terumah has been taken; and with ma'aser sheni [the second tithe of produce, which must be taken to Jerusalem and consumed there] and hekdesh [property, living or inanimate, devoted by its owner for sacred purposes, by which action he ceases to be its owner] which have been redeemed; and for Kohanim [members of the priestly caste, a subgroup of tribe of Levi, which is uniquely responsible for maintaining and carrying out the sacrificial services in the Temple] with challah [a portion of a batch of bread dough given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household], and with terumah. But [we may] not [discharge our obligation] with tevel [produce from which the various tithes have not yet been separated]; and not with ma'aser rishon, from which terumah has not been taken; or with ma'aser sheni and hekdesh which have not been redeemed; and not with the loaves of a thank-offering, and the thin cakes of the offering of a nazir [a person who vows to avoid corpse impurity, refrain from cutting his hair and abstain from all grape products], if one had made them for his own use; if [however] he had made them to sell in the market, we may discharge [our obligation] with them.

(6) These are the vegetables with which a person discharges his [obligation to eat bitter herbs] on Pesach: with lettuce, and with wild endive, and with garden endive, and with ‏charchavina‎ [a specific type of green], and with bitter coriander; we may discharge [our obligation] with them whether they are fresh or dried, but not [if they are] pickled, boiled, or cooked. [These different vegetables] may combine [together] to [make up the required size of] a kazayit [a specific measure of volume]; and we may discharge [our obligation] with their stalks; and with demai‎, and with ma'aser rishon from which terumah has been taken; and with ma'aser sheni and hekdesh which have been redeemed.

(7) We may not soak bran for chickens [on Pesach]; but we may scald it. A woman may not soak the bran which she takes with her to the bathhouse, but may rub it on her body [when it is] dry. One may not chew [grains of] wheat and place them [as a salve] on his wound, because they will become leavened.

(8) We may not put flour into charoset [a sweet mixture of fruits and spices eaten with the bitter herbs] or into mustard; if one did [so], he should eat [it] immediately. But Rabbi Meir forbids [it]. We may not boil the Pesach sacrifice, not with drinks and not with fruit juices; but [after it has been roasted] we may dab it or dip it in them. Water which a baker uses [in making the dough] must be thrown away [immediately], because it becomes leavened.

(1) [With] these items [we] would be transgressing on Pesach [since they are considered chamets]: Babylonian ‏kutach [a type of bread pudding], Median beer, Edomite vinegar, Egyptian ale, bran water [used by] dyers, working dough [used by] cooks, and glue [used by] scribes; Rabbi Eliezer says, "Also the adornments [used by] women." This is the general rule: whatever is [made] from a type of grain [and is leavened], behold [with] this, [one] transgresses on Pesach; behold these [incur the penalty attached to the transgression of] an admonitory precept, but they do not [bring about] karet [Divinely imposed punishment consisting in severance from Heaven and/or the Jewish people‎].

(2) If there be any dough in the crevices of a kneading-trough; if there is a kazayit [ a specific unit of volume] in one place, one is obligated to destroy [it]; and if not, it is [considered as] null [due] to its smallness. And so too with respect to impurity. [However] if one is particular about it [and doesn't want it there], it forms a separation, but if he wants its preservation [in the trough], it is [considered] as [a part of] the trough. If there is a 'silent' dough [that has not visibly become leavened]: if there is one similar to it that has become leavened, behold [that 'silent' dough] is forbidden.

(3) How can we separate challah [a portion of a batch of bread dough given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household] that is in [a state of] impurity [and so cannot be baked and will likely become chamets] on Pesach? Rabbi Eliezer says, "One should not give it a name [to consider it as challah] until after it has been baked;" Rabbi Yehuda ben Betera says, "One should take it [to separate it] in cold [water];" Rabbi Yehoshuah says, "This is not the chamets that we are admonished about with [the prohibition of], '[it] shall not be seen and [it] shall not be found;' rather one separates it and leaves it until the evening, and if it becomes leavened, it becomes leavened [and he need not be concerned].

(4) Rabban Gamliel says, "Three women may knead [their dough] at once, and bake it in the same oven, one after the other [on Pesach]." But the Sages say, "Three women may occupy themselves with their dough [at once, but in the following manner:] one kneads [it], one fashions [it] and one bakes [it];" Rabbi Akiva says, "Not all women, and not all wood, and not all ovens are the same. This is the general rule: if [the dough] becomes inflated, she pounds [it] with cold [water]."

(5) If [dough begins to become] leavened, it must be burned; but the one who eats it is exempt [from karet]. If [it] becomes cracked, it must be burned, and the one who eats it is obligated [to undergo] karet. What [dough] is [considered as commencing to become] leavened? [When it shows small cracks standing apart] like the horns [antennae] of locusts. [What is considered] cracked? When the cracks cross each other - these are the words of Rabbi Yehuda. But the Sages say, "Whoever eats either is obligated [to undergo] karet." What [dough] is [considered as commencing to become] leavened? When its surface has become [pale], like [the face of] a person whose hair stands on end [through fright].

(6) When the fourteenth [of Nissan] comes out on Shabbat, we must destroy all [chamets] before Shabbat - so says Rabbi Meir. But the Sages say, "[We destroy it at its [usual] time."; Rabbi Eliezer ben Tsadok says, "Terumah [a portion of a crop given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household] before Shabbat, and chulin [produce, animals,or food permitted for general consumption] at its [usual] time."

(7) If one is walking to go and slaughter his Pesach sacrifice, [or] to circumcise his son, [or] to attend a betrothal meal at the home of his father-in-law, and he remembers that he has chamets in his home; if he can return, destroy [it], and return to his mitzva, he should return and destroy [it]; and if not, he must annul it in his heart. [If one is walking to go and] save [people] from armed foes, or from the [flooding of a] river, or from robbers, or from fire, or from the collapse of ruined buildings, he must annul [the chamets] in his heart; and if [he is walking to go and] set up his optional Shabbat rest [so as to allow for himself a different area within which he may walk on Shabbat], he must return immediately [to destroy his chamets.

(8) And so too, one who went out of Jerusalem and remembered that he is carrying meat that is holy [consecrated]; if he has passed [Mt.] Scopus, he must burn it on the spot; and if not, he must return and burn it in front of the castle [the Temple], with wood from the arrangement [set up for the altar]. For up to how much must one return? Rabbi Meir says, "For a kebeitza [a specific unit of volume] in both cases [of chamets and of holy meat]." Rabbi Yehuda says, For a kazayit in both cases." But the Sages say, "[In the case of] holy meat, for a kazayit and [in the case of] chamets, for a kebeitza."

(1) [In] a place where [the inhabitants] were accustomed to do work on the eve of Pesach until noon, we may do [so]; [in] a place where [the inhabitants] were accustomed not to do [so], we may not do [so]. One who goes from a place where they do [work], to a place where they do not do [work], or from a place where they do not do [work] to a place where they do [work], we place upon him the stringencies of the place he came from, [or] the stringencies of the place that he went to. And a man should not deviate [from the established customs of a place], on account of [the] disagreement [to which such conduct may lead].

(2) Similarly to this, one who brings fruits of the sabbatical year, from a place where [these type of fruit] have ceased [to be found in the fields], to a place where they have not [yet] ceased, or form a place where they have not [yet] ceased [to be found in the fields] to a place where they have ceased, he is obligated to destroy [them]. Rabbi Yehuda says, "We say to [such a person], 'You too, [just see if you can] go out and bring yourself [similar fruit from the field]!'"

(3) [In] a place where [the inhabitants] were accustomed to sell small domesticated animals [sheep, goats, etc.] to gentiles, we may sell [them to gentiles]; [in] a place where [the inhabitants] were accustomed not to sell [these animals to gentiles], we may not sell [them to gentiles]. In all places, we may not sell [gentiles] large domesticated animals, calves or foals of donkeys, [whether they are] intact or broken [injured]; Rabbi Yehuda permits [the sale of] a broken [one]. Ben Betera permits [the sale of] a horse.

(4) [In] a place where [the inhabitants] were accustomed to eat roasted meat on Pesach night, we may eat [it]; [in] a place where [the inhabitants] were accustomed not to eat [it], we may not eat [it]. [In] a place where [the inhabitants] were accustomed to light a candle [for] the night of Yom Kippur, we may light [it; in] a place where [the inhabitants] were accustomed not to light [it], we may not light [it]. We may light [a candle for the night of Yom Kippur] in synagogues, in study halls, in dark alleys and above sick people [in any locale].

(5) [In] a place where [the inhabitants] were accustomed to do work on Tisha Be'Av, we may do [work; in] a place where [the inhabitants] were accustomed not to do work, we may not do [work]. And in all places, Torah scholars must abstain [from work thereon]; Rabban Shimon ben Gamliel, says, "Truly, every one should make himself [in this respect] a Torah scholar." And the Sages say, "In Yehuda, they would do work on the eve of Pesach until noon; and in the Galilee they did not work at all [on that day]." And [with respect to] the evening [of the fourteenth of Nissan in places like the Galilee], Beit Shammai forbids [work], but Beit Hillel permits [it] until the sunrise.

(6) Rabbi Meir says, "All work which one had started prior to the fourteenth [of Nissan], he may finish on the fourteenth; but he may not start work on the fourteenth to begin with, even though he can finish it [thereon]. And the Sages say, "Three [types of craftsmen] may do work on the eve of Pesach until noon and they are: tailors, barbers, and launderers;" Rabbi Yose ben Yehuda says, "Even the [shoe] strap-makers [may do so]."

(7) We may place chickens in hatching-coops on the fourteenth [of Nissan]; and we may replace a hen which had run away back to its place; and if [it] died, we may place another [hen] in its place. We may rake [out the stable-dung] from under the feet of domesticated animals on the fourteenth; but it may [only] be removed to the sides [not entirely removed], during the [intermediate days of the] festival. We may carry vessels [and other articles] to and from the house of a craftsman, even though they are not needed for [use during] the festival.

(8) The men of Jericho did six things; about three of them, [the Sages] protested to them, and about three, they did not protest to them. These were [the ones] about which they did not protest to them: they would graft palm trees the entire day [of the fourteenth of Nissan]; they would envelop the 'Shema;' and they used to cut down and make heaps of the new grain before the omer [the special barley offering, offered the day after Pesach, which permits grain harvested in the new harvest to be eaten] was offered - and they did not protest to them. And these were [the ones] about which they did protest to them: they would allow the use of branches [growing on or near] hekdesh [property, living or inanimate, devoted by its owner for sacred purposes, by which action he ceases to be its owner]; and they would on Shabbat eat fruit which had dropped off [the trees]; and they would [leave over] peah [the requirement to leave, when harvesting, a corner of the field for the poor] to [also] be taken from vegetables - and they protested to them.

(9) King Hezekiah did six things; about three of them [the Sages] conceded to him and about three they did not concede to him: He dragged the bones of his father on a bier of cords [or ropes], and they conceded to him; he crushed the brazen-serpent [to be broken to pieces], and they conceded to him; he hid the Book of Healings, and they conceded to him. About three they did not concede to him: He cut off [the gold from] the gates of the [Temple] sanctuary and sent [it] to the king of Assyria, and they did not concede to him; he stopped up the water-course of Gichon and they did not concede to him; and he made the month of Nissan intercalary during Nissan and they did not concede to him.

(1) The [daily offering] was [usually] slaughtered half [an hour] after the eighth [hour], and sacrificed half [an hour] after the ninth [hour]; on the eve of Pesach, it was slaughtered half [an hour] after the seventh [hour], and sacrificed half [an hour] after the eighth [hour], whether [the eve of Pesach be] on [a weekday] or whether [it be] on Shabbat. If the eve of Pesach came out on [Friday], it was slaughtered half [an hour] after the sixth [hour], and sacrificed half [an hour] after the seventh [hour], and the Pesach [sacrifice was sacrificed] after it.

(2) If the Pesach sacrifice had been slaughtered without specific intention for it, or that its blood has been received or been brought to the altar or sprinkled, without specific intention for it; or [that one sacrificial act had been done to it] with specific intention for it, and [another] without specific intention for it, or [that one sacrificial act had been done to it] without specific intention for it, and [another] with specific intention for it,—it is disqualified. What is meant by '[one sacrificial act had been done to it] with specific intention for it, and [another] without specific intention for it?' [It is when at first some sacrificial act was done to it] with the intention that it be a Pesach sacrifice, and [another act, subsequently] with the intention that it be a shelamim [an offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar]. [What is meant by 'one sacrificial act had been done to it] without specific intention for it, and [another] with specific intention for it?' [It is when at first some sacrificial act was done to it] with the intention that it be a shelamim, and [another act, subsequently] with the intention that it be a Pesach sacrifice.

(3) If it had been slaughtered for those who are not [considered to be able to be] its eaters, or for those that are not designated for it, for those uncircumcised, for those impure,—it is disqualified; but if it had been slaughtered for those who are [considered to be able to be] its eaters and for those who are not [considered to be able to be] its eaters; or for those that are designated for it and for those that are not designated for it; or for those circumcised and for those uncircumcised; or for those impure and those pure,—it is fit. If it was slaughtered before noon, it is disqualified, as it is stated (Leviticus 23:5), "Between the evenings." If it had been slaughtered before the [daily offering of the afternoon], it is fit; but only if [some] one had been stirring the blood until the blood of [the daily offering] had been sprinkled; but if [that blood] was [already] sprinkled, [the Pesach sacrifice] is [still] fit.

(4) If one slaughters his Pesach sacrifice [while in the possession of] chamets, he will have transgressed a negative commandment. Rabbi Yehuda says, "[This is applicable] also to the [daily offering]." Rabbi Shimon says, "If the Pesach sacrifice was [slaughtered] on the fourteenth [of Nissan], with specific intention for it, [he is] guilty, but if not with specific intention for it, [he is] exempt. For all other sacrifices, [however,] whether they were with specific intention for them or without specific intention for them, [he is] exempt. [If the Pesach sacrifice was slaughtered] on the festival [of Pesach itself] with specific intention for it, [he is] exempt; without specific intention for it, [he is] guilty. [If during the festival with respect to] all other sacrifices, whether they were with specific intention for them or without specific intention for them, [he is] guilty, except for [in the case of] the chattat [offering brought to expiate sin] that was slaughtered not with specific intention for it."

(5) The Pesach sacrifice was slaughtered in three groups, as it is stated (Exodus 12:6), "The whole assembly of the congregation of Israel shall slaughter it," [i.e. three groups according to the three different terms used to refer to the Jews:] assembly, congregation, and Israel. The first group entered, [until] the [Temple] courtyard was filled, [and then] the gates of the courtyard were closed. [And then] Tekiah [a long uninterrupted call], Teruah [a long staccato call] and Tekiah were sounded. The Kohanim [members of the priestly caste, a subgroup of tribe of Levi, which is uniquely responsible for maintaining and carrying out the sacrificial services in the Temple] would stand in double rows and in their hands were beakers of silver and beakers of gold, [namely] one row which was completely silver, and one row which was completely gold; they would not mix [them]. And there were no [flat] bottoms to the beakers, lest they would put them down, and the blood coagulate.

(6) A [common] Israelite slaughtered [the Pesach sacrifice], and a Kohen received [the blood] and gave it to his fellow [Kohen], and his fellow to his fellow; and [each] received a full [beaker], and [at the same time] returned an empty [one]; the Kohen nearest to the altar, sprinkled it out in one sprinkling at the base [of the altar].

(7) When the first group went out, the second group entered; when the second went out, the third entered. Like [the proceedings] of the first [group], so [too] were [the proceedings] of the second and third [groups. Each group] would [also] read the Hallel [Psalms of thanksgiving recited joyously and communally on many festivals]: if they finished [it], they would repeat [it], and if they repeated [it to its end], they would read it a third time; even though, during all their days, they never read it a third time; Rabbi Yehuda says, "During all the days of the third group, they never got [as far as] 'ahavti ki yishma Hashem,' ‏ because [that group's composition] was small."

(8) As were the proceedings of [the Pesach sacrifice] on weekdays, so [too] were its proceedings on Shabbat, but the Kohanim would wash down the courtyard, [which on Shabbat was] against the wishes of the Sages. Rabbi Yehuda says, "A cup was filled with the mixed blood, [which was] sprinkled in one sprinkling on the altar." But the Sages did not concede to him.

(9) In what way was [the Pesach sacrifice] suspended, and flayed? Iron hooks were affixed to the walls and pillars, onto which they would suspend and flay [it]; and any one who could not find a place to suspend and flay [it in this manner, would be able to use] thin smooth sticks [which] were [provided] there, and [he could] place [one end] on his shoulder and [the other end] on his fellow's shoulder and suspend and flay [it on the stick]. Rabbi Eliezer says, "If the fourteenth [of Nissan] comes out on Shabbat, one should place his hand on the shoulder of his fellow and his fellow's hand on his shoulder and suspend and flay [the sacrifice by hanging it in this manner from their arms]."

(10) [The sacrifice] would be torn open, and the pieces [which were to be sacrificed on the altar] were removed, placed on a large dish, and burned on the altar. [When] the first group had gone out, they [went and] sat on the Temple mount; [when] the second [went out, it sat] in the open place between the ramparts; [when] the third group [finished], it stood [remained] in its place. When it became dark, they [all] went out to roast their Pesach sacrifices.

(1) These things [necessary] for the Pesach sacrifice, push off [the command of abstaining from work on] Shabbat: its slaughtering, the sprinkling of its blood, the pressing of its entrails, and the burning of its chelev [fats around the stomach, intestines, and kidneys of some animals which are forbidden for eating]; but its roasting, and the washing of its entrails, do not push off Shabbat. To carry and bring it beyond the techum [the area around a person or community within which it is permissible to travel on Shabbat], or to cut off its wart, does not push off Shabbat. Rabbi Eliezer says, "The [latter two] push [it] off."

(2) Said Rabbi Eliezer, "Does it not follow logically — if slaughtering an animal which is [forbidden] on account of ‏melacha [one of thirty-nine types of constructive labor forbidden on Shabbat and festivals]‎ pushes off Shabbat [and is allowed in this instance of the Pesach sacrifice]; these [acts enumerated in the previous mishna], which are [forbidden] on account of ‏shevut‎ [restrictions established by the Sages regarding Shabbat to prevent violation of Torah-level Shabbat prohibitions, and to increase its sanctity], do they not [also] push off Shabbat?" Rabbi Yehoshua said [back] to him, "[The laws concerning the] festival will determine [this case; the Sages] permitted many [prohibitions] on it which are [forbidden] on account of ‏melacha, whilst [they left] forbidden on it [prohibitions which are] on account of shevut‎‎." Rabbi Eliezer said [back] to him, "What is this, Yehoshua? What [sort of] proof is it [to infer] from voluntary [acts on the festival] to [one which is] a commandment [namely, acts surrounding the offering of the Pesach sacrifice]?" Rabbi Akiva responded and said, "The sprinkling [of purifying waters on someone impure from contact with the dead] shall determine [this case]; for it is [also] a commandment, and is [forbidden only] on account of ‏shevut‎, and does not push off Shabbat; [then] you too do not wonder that these, even though they are [associated with] a commandment, and are [forbidden only] on account of ‏shevut‎, that [they] will not push off Shabbat." Rabbi Eliezer said [back] to him, "About it [too] I make the inference; if slaughtering an animal which is [forbidden] on account of ‏melacha pushes off Shabbat, does it not follow that the sprinkling, which is [only prohibited] on account of ‏shevut‎‎ should [also] push off Shabbat?" Rabbi Akiva said [back] to him, "Or reverse [the logic]; if the sprinkling, which is only prohibited on account of ‏shevut‎ does [nevertheless] not push off Shabbat, does it not follow that slaughtering, which is prohibited on account of melacha should [also] not push off Shabbat?" Rabbi Eliezer said [back] to him, "Akiva! you have [thus] uprooted that which is written in the Torah, 'between the evenings... at its appointed time,' (Numbers 9:3), whether [that be] on a weekday or on Shabbat." He said [back] to him, "My teacher!, bring me [a verse of the Torah which prescribes] an appointed time for these [acts, even] as [it does] for the slaughtering." [This] general rule did Rabbi Akiva say, "All [‏melacha‎] which is possible to do from the eve of Shabbat, does not push off Shabbat, [but] slaughtering, which is impossible to do from the eve of Shabbat, pushes off Shabbat."

(3) When may one bring a chagigah [a sacrifice offered on festivals from which the owners may eat] with [in addition to the Pesach sacrifice]? When [the Pesach sacrifice is brought up] on a weekday, [when those that offer it are] in a state of purity, and [when] it is insufficient [for the number of those that are appointed to eat it]. But when it is [brought up] on Shabbat, [when] it is sufficient [for the persons appointed to eat it], or [when these are] in a state of impurity, we may not bring a chagigah with it.

(4) The chagigah may come from the flock [of sheep], from the cattle, from the lambs, or from the goats; from the males or from the females; and it may be eaten [through the duration of] two days and one night.

(5) If one slaughtered a Pesach sacrifice [on the eve of Pesach] without specific intention for it, on Shabbat; he is obligated [to sacrifice] a chattat [an offering brought to expiate sin]. If he slaughtered any other sacrifices with the intention that they be a Pesach sacrifice; if the [animals] are not fit [for the requirements of a Pesach sacrifice], he is obligated; but if they are fit, Rabbi Eliezer obligates [him], but Rabbi Yehoshua exempts [him]. Said Rabbi Eliezer, "If concerning the Pesach sacrifice which, with specific intention for it, is permitted [to slaughter on Shabbat], one who has changed the name [intention of what sacrifice it should be], is deemed to be obligated; does it not follow logically that when he had changed the names of other sacrifices, which are prohibited [to be slaughtered on Shabbat even] with specific intention for them, that he would, a fortiori, be guilty?" Rabbi Yehoshua said [back] to him, "No, can you [apply what is affirmed in respect to] the Pesach sacrifice, when its name was changed to that which is forbidden [on Shabbat], to other sacrifices where the name has been changed to what is permitted?" Rabbi Eliezer said [back] to him, "The public [offerings] will determine [this case,] for they are permitted on Shabbat with specific intention for them; and [yet] if one slaughters [other offerings] with the specific intention for it [to be such a sacrifice], he is guilty." Rabbi Yehoshua said [back] to him, "No, can you [apply what is affirmed in respect to] the public [offerings], which have a determinate number, to the Pesach sacrifice which has no determinate number?" Rabbi Meir said, "Also he who slaughters [other offerings on Shabbat] with the intention that they be public [offerings] is exempt."

(6) If one slaughtered the Pesach sacrifice [on Shabbat] for those who are not [considered to be able to be] its eaters, or for those who are not designated for it, for those uncircumcised or for those impure, he is obligated [to sacrifice a chattat]; but if it had been slaughtered for those who are [considered to be able to be] its eaters and for those who are not [considered to be able to be] its eaters; or for those that are designated for it and for those that are not designated for it; or for those circumcised and for those uncircumcised; or for those impure and those pure, he is exempt. If one slaughtered it, and it was found to have a blemish, he is obligated; if, one slaughtered it, and it was found to be a ‏terefah‎ [an animal with a mortal condition such that it would die within one year] [due to a condition that is] in a hidden [location of the body], he is exempt. If one slaughters it and it [then] becomes known that the owners had withdrawn [themselves] from it, or died, or become impure, he is exempt, because he slaughtered it, when it had [still] been permitted.

(1) How must we roast the Pesach sacrifice ? We bring a spit [made of the wood] of a pomegranate-tree and jab it in at its mouth [of the lamb or kid] until [it comes out again at] the place of its [lower] opening; and one places its legs and its entrails inside of it - so says Rabbi Yose Haglili. Rabbi Akiva says, "This would be a kind of boiling; rather we suspend them outside [of the lamb]."

(2) We may not roast the Pesach sacrifice on a [metal] spit, nor on a gridiron. Rabbi Tsadok said, "It happened that Rabban Gamliel [once] said to Tavi his slave, 'Go and roast the Pesach sacrifice for us on a gridiron.'" If [the roasted lamb] touched the oven's ceramic [surface, that part of the meat] must be peeled off. If its juices dripped onto the ceramic, and [dripped] back onto [the lamb, that part of the meat] must be taken off. If the dripping fell on [hot] fine flour, one should take [that part of the flour] in a handful [and burn it].

(3) If one anointed [basted] it with oil that was terumah [a portion of a crop given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household], and the company appointed to eat it [consists of] Kohanim [members of the priestly caste, a subgroup of tribe of Levi, which is uniquely responsible for maintaining and carrying out the sacrificial services in the Temple], they may eat it; but if it is of [common] Israelites; if it is raw, they must wash it off; if it is [already] roasted, one must peel off the outer [surface]. If one anointed [basted] it with oil that was ma'aser sheni [the second tithe of produce, which must be taken to Jerusalem and consumed there], its [value may not be charged] to the company in money, because we may not redeem ma'aser sheni in Jerusalem.

(4) Five [kinds of sacrifices] may be brought [sacrificed, even if those who offer them should be] in [a state of] impurity, but may not be eaten in [a state of] impurity: the omer [the special barley offering, offered the day after Pesach, which permits grain harvested in the new harvest to be eaten]; the two loaves [offered on Shavuot]; the shewbread; the public shelamim [an offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar]; and the he-goats [offered on] Rosh Chodesh [the first day of the new month, one which special prayers and sacrifices are offered]. The Pesach sacrifice which was brought [sacrificed] in [a state] of impurity, may be eaten in [a state, of impurity] because the [commandment of the Pesach sacrifice] was not [given] to begin with, except [so that the sacrifice] be eaten.

(5) If the meat of the Pesach sacrifice became impure, and [its] chelev [fats around the stomach, intestines, and kidneys of some animals which are forbidden for eating] remains [pure], one may not sprinkle [its] blood [on the altar]; if [its] chelev became impure, and the meat remains [pure], one may sprinkle [its] blood. And it is not like this with [other sacrifices], but rather even though the meat [of these] became impure, and the chelev remains [pure], one may sprinkle [their] blood [on the altar].

(6) If the congregation or its majority became impure; or if the Kohanim were impure, but the congregation was pure, [the Pesach sacrifice may be brought] in [this state of] impurity. If [only] the minority of the congregation became impure, the pure [members of the congregation] shall [bring] the first [Pesach sacrifice at its proper time], and the impure [members] shall [bring] the second [Pesach sacrifice on Pesach Sheni].

(7) If, after the blood of a Pesach sacrifice had been sprinkled [on the altar], it became known that [its blood or meat] was impure, the tsits [a forehead plate worn by the Kohen Gadol] expiates [the sin]; but if the body [of its owner] became impure, the tsits does not expiate [it]; because [the Sages] said, "[In the cases of the sacrifices brought by] a nazir [a person who vows to avoid corpse impurity, refrain from cutting his hair and abstain from all grape products] and [someone with] a Pesach sacrifice, the tsits expiates [the sin caused by] the impurity of the [sacrifice's] blood; but it does not expiate [the sin that is a result] of the impurity of the body [of its owner]. It does, however, expiate, for [the sin caused by the so-called] impurity of the abyss [when someone became impure as a result of contact with a highly hidden corpse].

(8) If the entire, or majority [of the, Pesach sacrifice] became impure, it must be burned in front of the palace [the Temple] with wood from the arrangement [set up for the altar]. If the lesser part of it became impure, or [concerning] notar [a sacrifice that becomes unfit, due to being left unconsumed until after the time limit for its consumption], they must burn it in their [own] courts, or on their [own] roofs, with their own wood; avaricious persons, [however], may burn it in front of the palace [the Temple], in order [to allow] that they may derive benefit from the wood from the arrangement [set up for the altar].

(9) If a [slaughtered] Pesach sacrifice [was taken] out [beyond the walls of Jerusalem], or became impure, it must be burned immediately. If its owners became impure or died, [it must he left until] its form is [changed], and [then] must be burned on the sixteenth [of Nissan]. Rabbi Yochanan ben Beroka says, "This too must be burned immediately, since it has no [people that may eat it]."

(10) The bones, the nerves, and the notar [all of which are left over from the Pesach sacrifice] must be burned on the sixteenth [of Nissan]; If the sixteenth should come out on Shabbat, they must be burned on the seventeenth, since [the burning of these] does not push off [the prohibitions of] Shabbat nor [those] of the festival.

(11) All [parts of the animal] that are eaten of a full grown ox, may be eaten of the tender kid [used for the Pesach sacrifice, including] the tops of the shoulders and the cartilage. One who breaks a bone of a pure Pesach sacrifice, behold he is lashed forty [lashes]; but one who leaves over [a part of] a pure Pesach sacrifice [so that it becomes notar], or one who breaks a bone of an impure Pesach sacrifice, is not lashed the forty lashes.

(12) If part of a limb extends outside [beyond the walls of Jerusalem], one must cut it until [the knife] reaches the bone, and [then] peel off the meat until he reaches the joint, and may [there] cut it off [such that the entire bone be cast away]. And with [regard to other] sacrifices [the bones of which may be broken], the protruding part must be cut off with a chopping knife. If it extends from the‎ door-wing and towards the inside, it is considered as inside; if it extends from the‎ door-wing and towards the outside, it is to be considered as outside [and must be cut off]. The openings in the wall, and its thickness is considered as inside.

(13) If two companies were eating [their Pesach sacrifices] in one house [room], each must turn their faces [in a different direction] while eating it; and the hot water pot should be in the middle [between the two companies]. And when the butler stands to mix the wine [if he has already started to eat from his sacrifice], he must close his mouth and turn his face [towards the company he eats with] until he reaches his company. A bride may, [however,] avert her face [from her company] while eating [the Pesach] sacrifice.

(1) If a woman is living in her husband's home and her husband slaughters [a Pesach sacrifice] for her [to eat from], and her father [also] slaughters [a Pesach sacrifice] for her [to eat from], she must eat from that of her husband. If she went to pass the first festival [after her marriage] at her father's home, and her father slaughters [a Pesach sacrifice] for her [to eat from], and her husband [also] slaughters [a Pesach sacrifice] for her [to eat form], she may eat at the place that she wants. If [several] guardians of an orphan slaughtered [Pesach sacrifices] for him [to eat from], he may eat at the place that he wants. If a slave belongs to two masters, he may not eat from [a Pesach sacrifice] of [either one]. One who is half a slave and half a free man, may not eat from [a Pesach sacrifice] of his master.

(2) One who says to his slave, "Go and slaughter the Pesach sacrifice for me," if he slaughtered a goat, [the owner] may eat [it]; if he slaughtered a lamb, [the owner] may [also] eat [it]; if he slaughtered a goat and a lamb, he must eat from that [which was slaughtered] first. If he forgot what his master said [concerning which animal to use], how is he to act? He should slaughter a lamb and a goat, and say, "If my master said [I should take] 'a goat,' the goat is for him, [and] the lamb is for me; but if he said 'a lamb,' then the lamb is for him and the goat is for me." If the master forgot what he said to him, both [animals] go out to the House of Burning, and they are exempt from making [a Pesach sacrifice] on Pesach Sheni.

(3) One who says to his sons, "Behold I am slaughtering the Pesach sacrifice for whichever of you gets up first to Jerusalem;" [as soon] as the first brings his head and the majority of his body into [Jerusalem], he [thereby] acquires [a right to] his own share, and acquires [the same] for his brothers [together] with him. Truly, we may designate [as many people] to partake of a Pesach sacrifice until [we reach the point] that there would [only] be [enough meat to have] one kazayit [a specific unit of volume] for each person. We may designate [eaters] and withdraw [from the company] up to [the time] when the Pesach sacrifice is slaughtered. Rabbi Shimon says, "[They may do so], until [its] blood is sprinkled."

(4) When a person has designated others to partake with him of his share [of the Pesach sacrifice], the [other] members of his company are allowed to give him his [share, that] he eat it [separately with his own guests]; and they may eat their own share [apart from him and his guests].

(5) If a zav [a male who has certain types of atypical genital discharges, which render him impure] has experienced a discharge twice [within the course of two days], we may slaughter [a Pesach sacrifice] for him [to eat from] on the seventh day [after these discharges, should it come out on the fourteenth of Nissan]; if he has experienced it thrice [within the course of three days], we may [only] slaughter [it] for him on the eighth day [after these discharges, should it come out on the fourteenth of Nissan]. If [a woman experiences an atypical discharge of blood such that she must] make sure that she is pure the next day, we may slaughter [a Pesach sacrifice] for her on the second day [after this discharge, should it come out on the fourteenth of Nissan]; if she experienced [such a discharge] for [two] consecutive days, we may slaughter [it] for her on the third day [after these discharges, should it come out on the fourteenth of Nissan]; and if she [experienced such a discharge for a third day and now] is a zavah [a female who has certain types of atypical genital discharges, distinct from her menses, which render her impure], we may [only] slaughter [it] for her on the eighth day [after these discharges, should it come out on the fourteenth of Nissan].

(6) [In the case of] an ‏onen‎ [a person whose close relative has died but has not yet been buried]; or one who excavates a heap of fallen ruins [in order to rescue someone buried underneath]; or one who has been promised to being released from prison; or an old or sick person able to eat [the minimum quantity of meat required which is] a kazayit, we may slaughter [a Pesach sacrifice] for them [to eat from]. In all [of these cases], we may not slaughter for them [on their account] alone, lest they bring [cause] the Pesach sacrifice to become disqualified; therefore, [when we take such a precaution], if one of the [above individuals actually] becomes disqualified [to eat it], he is exempt from making [a Pesach sacrifice on] Pesach Sheni: except for the one who excavates the heap [and finds someone already dead], since he is impure from [the very outset].

(7) We may not slaughter a Pesach sacrifice for a single individual - so says Rabbi Yehuda. But Rabbi Yose permits [it]. We may not slaughter [a Passover sacrifice, even] for a company of a hundred [individuals], if [none of them] are able to eat a kazayit. Neither may a company to eat it be formed of women, slaves and minors [only].

(8) An ‏onen may eat his Pesach sacrifice in the evening, after he has immersed himself [in a mikveh], but [he may] not [do so] with [other] sacrifices; but one who has [only] received the information of the death of a near relative [who has already been buried], or one who has the bones [of a deceased close relative] gathered for him, may eat of [other] sacrifices, after he has immersed himself. If a convert converted on the eve of Pesach; Beit Shammai says, "He should immerse and eat his Pesach sacrifice in the evening." But Beit Hillel says, "One who has [just] separated from the foreskin is considered like one who has [just] separated from the [impurity caused by contact with the] grave."

(1) “[The Lord spoke to Moses, saying: Speak to the children of Israel, saying: If anyone of you or of your generations] Was unclean [by reason of contact with a dead body] or on a distant journey” (Numbers 9:9-10) And did not observe the first [Passover], [Then] he must observe the second [Passover]. [If] he [unintentionally] erred Or was prevented And did not observe the first [Passover], [Then] he must observe the second [Passover]. If so [asked the Mishnah], Why is it said (in Numbers 9:10): [That those] “unclean [by reason of contact with a dead body] or on a distant journey” [observe the second Passover]? [The Mishnah answers: It is to teach] that these [“unclean by reason of contact with a dead body or on a distant journey”] are exempt from being cut off from their kin, But those [who deliberately fail to observe the Passover] are liable to being cut off from their kin.

(2) What is “a distant journey” (within the meaning of Numbers 9:10)? From Modi’in and beyond, And the same distance in any direction [from Jerusalem is a distant journey] — [These are] the words of Rabbi Akiva. Rabbi Eliezer says: [A journey is distant anytime one leaves] from the threshold of the Temple Court and beyond. Said Rabbi Yose [to Rabbi Eliezer]: For that reason there is a dot over the letter hei [(ה) in the word “distant” (רְחֹקָה, rechokah) in Numbers 9:10 in a Torah scroll], [In order] to teach: Not because it is really distant, But [when one has departed] from the threshold of the Temple Court and beyond [One is regarded as being on “a distant journey”].

(3) What is the difference between the first Passover and the second [Passover]? The first [Passover] is subject to the prohibition that “[Leaven] shall not be seen [with you]” (Exodus 13:7) And “[leaven] shall not be found [in your houses]” (Exodus 12:19); While at the second [Passover, One may have both] leavened and unleavened bread in the house. The first [Passover] requires [the reciting of] Hallel (Psalms 113–118) when [the Passover lamb] is eaten, While the second [Passover] does not require [the reciting of] Hallel when it is eaten. But both [first and second Passover] require [the reciting of] Hallel when they are offered, And they [both] are eaten roasted with unleavened bread and bitter herbs, And they [both] override the Sabbath.

(4) If a Pesach sacrifice is [permitted to be] brought in [a state] of impurity, zavim [males who have certain types of atypical genital discharges, which render them impure], zavot [females who have certain types of atypical genital discharges, distinct from their menses, which render them impure], niddot [women who have menstruated and are thereby impure] and women [rendered impure by virtue of] having given birth may not eat from it; but if they ate [from it], they are exepmt from karet‎. Rabbi Eliezer also exempts [them from karet if they] enter the Temple [in that state when the Pesach sacrifice is being brought in impurity].

(5) What is the difference between Pesach [celebrated] in Egypt, and Pesach [observed] by [later] generations? The Pesach [sacrifice] in Egypt [required that] its purchase be on the tenth [of Nissan]; and required the sprinkling of its blood with a bunch of hyssop on the lintel, and on the two side-posts [of entrances]; and that it be eaten in one night in haste; whilst Pesach of [later] generations, was observed for all seven [days].

(6) Rabbi Yehoshua says, "I heard [from one of my teachers] that a temurah [an animal which has been substituted, wrongfully, for a sacrificial animal, and which thereby becomes sanctified for certain purposes] for [another, intended as] a Pesach sacrifice, may be offered; and [also] that a temurah for [another, intended as] a Pesach sacrifice, may not be offered; and I do not have with what to explain [this]." Rabbi Akiva said, "I will explain [it]: if the Pesach sacrifice [which had been lost] is found, before the [second] Pesach sacrifice [intended to replace the lost one] is slaughtered, it must be left to pasture until it [contracts a blemish], and shelamim [offerings whose various parts are consumed by its owners, the Kohanim and the fire on the altar] may be purchased from [the proceeds of its sale]; and so [too with] its temurah, and if it was found after the [second] Pesach sacrifice [intended to replace the lost one] is slaughtered, it may be sacrificed as shelamim, and so [too with] its temurah."

(7) If one has set apart [and designated] for his Pesach sacrifice a female [animal], or a male that is two years old, he must leave it to pasture until it [contracts a blemish]; and [then] sell it, and its money goes to [the fund of] voluntary burnt-offerings. If one has set apart [and designated] his Pesach sacrifice and dies [in the interim, before it is sacrificed], his son cannot bring it afterwards as a Pesach sacrifice, but [rather] as shelamim.

(8) If a Pesach sacrifice got mixed up with other [animals intended as] sacrifices, they must all be left to pasture until [they contract a blemish], and [then] be sold; and [the owner] must bring for the price [obtained] for the finest [animal] among them, another sacrifice of each kind of offering [with which it was mixed], and incurs the loss of the difference [between the cost incurred and the proceeds of the animals that he sold] from [his private means]. If a Pesach sacrifice got mixed up with first-born [animals that may only be eaten by Kohanim]; Rabbi Shimon says, "If it is [designated to be eaten by] a company of Kohanim [members of the priestly caste, a subgroup of tribe of Levi, which is uniquely responsible for maintaining and carrying out the sacrificial services in the Temple], they may eat [all of them]."

(9) If a company lost its Pesach sacrifice, and said to one [of its members], "Go, seek, and slaughter [it] for us," and he went, found, and slaughtered [it], and they [in the meantime also] purchased and slaughtered [a different animal to serve as their Pesach sacrifice]; if his was slaughtered first, he must eat of his [sacrifice], and the others must eat with him from his [sacrifice as well]; but if theirs was slaughtered first, they must eat of their [sacrifice] and he must eat of his; if it is uncertain which of them had been slaughtered first, or that both had been slaughtered at one time, he must eat of his, and they may not eat with him [from it], and theirs must go out to the House of Burning; but they are exempt from making [a Pesach sacrifice on] Pesach Sheni. If he said to them, "If I delay, go and slaughter [a Pesach sacrifice] for me," and he went, found, and slaughtered [the lost Pesach sacrifice], and they [in the meantime also] purchased and slaughtered [a different animal to serve as their Pesach sacrifice]; if theirs was slaughtered first, they must eat from theirs, and he must eat with them [together from theirs]; but if his was slaughtered first, he must eat of his, and they must eat of theirs; if it be uncertain which sacrifice had been slaughtered first, or that both had been slaughtered at one time, they must eat from theirs, but he may not eat with them [from theirs]; and his sacrifice must go out to the House of Burning; but he is exempt from making [a Pesach sacrifice on] Pesach Sheni. If he said to them, ["Slaughter a Pesach sacrifice for me if I delay,"] and they said to him ["Seek and slaughter for us our lost Pesach sacrifice,"] they must all eat of the first one [slaughtered]; if it is uncertain which had been slaughtered first, both of them must go out to the House of Burning; but if he did not say [anything] to them and they did not not say [anything] to him, they are not [considered] responsible for each other, [and each must eat from their own sacrifice].

(10) If the Pesach sacrifices of two companies got mixed up, each company shall take one [of the animals; then] a member of each company shall go to the other, and [each company] shall say [to the member of the other company]: "If this Pesach sacrifice is ours, withdraw yourself from your [company's sacrifice], and be numbered [designated now to eat] from ours; but if this Pesach sacrifice is yours, we withdraw from ours, and will be numbered [designated to eat] from yours." And so [too, in the case of] five companies, of five members each, and ten, of ten, [each company] shall take [a member] of each other company, and speak accordingly [to them].

(11) If the Pesach sacrifices of two [individuals] got mixed up, each shall take one [of the animals], and number [designate] a [random] person from the marketplace [to eat his sacrifice with him; the original owners of the sacrifices then] go to each other, and say [to each other's guest]: "If this Pesach sacrifice is mine, withdraw yourself from your [company's sacrifice], and be numbered [designated now to eat] from mine, but if this Pesach sacrifice is yours, I withdraw from mine, and will be numbered [designated to eat] from yours."

(1) On the eve of Passover [from] close to [the time of] the afternoon offering, no one must eat until nightfall. Even the poorest person in Israel must not eat [on the night of Passover] unless he reclines. And they must give him no fewer than four cups of wine, even [if he receives relief] from the charity plate.

(2) They pour the first cup [of wine] for [the leader of the seder]. The House of Shammai say: He recites a blessing for the day [first], and then recites a blessing over the wine But the House of Hillel say: He recites a blessing over the wine [first], and then recites a blessing for the day.

(3) [Then] they set [food] before him. He dips the lettuce before he reaches the course following the [unleavened] bread. [Then] they set before him unleavened bread, lettuce, and a mixture of apples, nuts, and wine, and two dishes, although the mixture of apples, nuts, and wine is not compulsory. Rabbi Eliezer bar Tzadok says: It is compulsory. And in the Temple they used to bring before him the body of the Passover-offering.

(4) They pour a second cup [of wine] for him. And here the son questions his father. And if the son has insufficient understanding [to question], his father teaches him [to ask]: Why is this night different from all [other] nights? On all [other] nights, we eat leavened and unleavened bread, [but] on this night, [we eat] only unleavened bread. On all [other] nights, we eat all kinds of vegetables, [but] on this night, [we eat only] bitter herbs. On all [other] nights, we eat meat roasted, stewed or boiled, [but] on this night, [we eat] only roasted [meat]. On all [other] nights, we dip [vegetables] once, [but] on this night, we dip [vegetables] twice. And according to the son's intelligence, his father instructs him. He begins [answering the questions] with [the account of Israel’s] shame and concludes with [Israel’s] glory, and expounds from “My father was a wandering Aramean” until he completes the whole passage.

(5) Rabban Gamliel used to say: Whoever does not mentioned these three things on Passover does not discharge his duty, and these are they: the Passover-offering, unleavened bread, and bitter herbs. [The] Passover-offering [is offered] because the Omnipresent One passed over the houses of our ancestors in Egypt. Unleavened bread [is eaten] because our ancestors were redeemed from Egypt. [The] bitter herb is [eaten] because the Egyptians embittered the lives of our ancestors in Egypt. In every generation a person must regard himself as though he personally had gone out of Egypt, as it is said: “And you shall tell your son in that day, saying: ‘It is because of what the Lord did for me when I came forth out of Egypt.’” Therefore it is our duty to thank, praise, laud, glorify, exalt, honor, bless, extol, and adore Him Who performed all these miracles for our ancestors and us; He brought us forth from bondage into freedom, from sorrow into joy, from mourning into festivity, from darkness into great light, and from servitude into redemption. Therefore let us say before Him, Hallelujah!

(6) Up until which point should he recite? The House of Shammai says: Up to 'as a happy mother of children'. The House of Hillel says: Up to 'flint stone into a water-spring', and conclude with the blessing of redemption. Rabbi Tarfon says: 'who redeemed us and our ancestors from Egypt', but without a concluding blessing. Rabbi Akiva says: 'O YHVH our God and God of our ancestors--may we come to reach other seasons and festivals in peace, joyful in the rebuilding of your city, and jubilant in your Temple service, where we will eat from the offerings and Passover sacrifices etc.' until 'Bless you YHVH, Redeemer of Israel.

(7) They mix a third cup; he blesses his meal. [The] fourth [cup] is concluded with Hallel, which he says with the [concluding] blessing. Between these cups, if he wishes to drink, he may drink. Between the third and the fourth [cups], he may not drink.

(8) They may not add an afikoman after the Pesach offering. If a few of them changed [locations], they may eat. If all of them [changed locations], they may not eat. Rabbi Yossi says: if they nod off, they may eat. If they fall asleep, they may not eat.

(9) [Contact with] the Pesach sacfrifice after midnight renders one's hands impure. [Contact with] piggul [a sacrifice that becomes unfit, due to the intention of the officiating priest, while offering it, to consume it after its permitted time] or notar [a sacrifice that becomes unfit, due to being left unconsumed until after the time limit for its consumption] renders one's hands impure. [If] one recited a blessing over the Pesach sacrifice, he exempts [himself from the obligation to make a blessing] on [another] sacrifice [that he eats]. If he recited a blessing over [the eating of another] sacrifice, he has not exempted [himself from the obligation to make a blessing] on the Pesach sacrifice - so says Rabbi Yishmael. Rabbi Akiva says, "Neither this nor that [blessing] exempts the other."