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text: Bartenura on Mishnah Pesachim
  ברטנורא על משנה פסחים
  Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
  
  
  Bartenura on Mishnah Pesachim
  
  
  
  
  
  
  
  Mishnah 1
  
  אור לארבעה עשר – the night of its morrow will be the fourteenth [of Nisan], and the Tanna [of our Mishnah] calls night, “light” in the manner that we call a blind person “capable of eye-sight,” and he took/used the more appropriate expression.
  בודקין את החמץ – there are those who explain the reason of searching [for the Hametz/leavened products] in order that he not transgress “lest any [leaven] be found” (see Exodus 13:7: “[Throughout the seven days unleavened bread shall be eaten; no leavened bread shall be found with you,] and no leaven shall be [seen, literally] found/ולא יראה לך [in all your territory,) and “lest it (i.e., leaven) be seen” (see Exodus 12:19 – “שבעת ימים שאר לא ימצא בבתיכם” /”No leaven shall be found in your houses for seven days…”) if there would be leavened products in his home during Passover. And even though mere nullification is sufficient, we are suspicious lest he find a white and delicate bread (i.e., a roll) and he will reconsider his nullification and think about it to eat it and violate [the Biblical injunction of] “lest it be seen with you, lest it be found with you” (see Exodus 13:7 and Exodus 12:19 above). Therefore, we search for the leavened products in order that he may remove it from the world. And there are those who say that the reason for searching [for Hametz] is a decree lest he find leavened products in his house during Passover and would eat them, since he is not accustomed to abstain from them all the rest of the days of the year.
  לאור הנר – In the Gemara ( Talmud Pesahim 2a), it derives that the search for Hametz must be by the light of a candle, since it is written here (Exodus 12:12: "שאר לא ימצא" / “no leaven shall be found” and it is written there (Genesis 44:12): “וימצא הגביע [באמתחת בנימן] / “and the goblet turned up in Benjamin’s bag,” Just as “something found” which is said there, is through searching, as it says, ‘And [the goblet] turned up,” so too, “something found” which is mentioned here, is through searching, and searching is done by a candle, as it is written (Proverbs 20:17)– "נר ה' נשמת אדם"/”The life-breath of man is the lamp (literally, “candle”) of God [revealing the innermost parts].” And they established, that the search is at night, since at night all the people are found in their homes, and the light of a candle is nicer for a search than during the day, for a lamp at noon – what good is it? But however, if he did not search [for Hametz] on the night of the fourteenth [of Nisan] and he searched on the fourteenth in the morning, he has to search also by the light of a candle.
  ולמה אמרו – further on in our Mishnah
  שתי שורות – of wine jugs that are arranged this one on top of that in the wine store-room/cellar one must search between them, for after we said [in the Mishnah], “every place where we don’t bring in Hametz, there is no need for a search,” why did they require of us to search there? And we respond: They did not say [that we do not have to search] other than in a store-room/cellar where we bring in leavened products/Hametz, like a store-room/cellar from which he supplies wine for his table and the sometimes when the servant stands to pour it and his bread is in his hand , and when the wine is finished, he enters into the store-room/cellar to bring wine.
  שתי שורות על פני [כל] המרתף – It is way of those who store wine to arrange the wine jugs row by row until they fill all the floor of the store-room/cellar and you go pack and place wine jug on top of wine jug, so that lower rows will be like the upper rows up until the ceiling beam. And the two rows that the School of Shammai mentioned is the outermost row from the ground until the top of the beam, and goes back and searches [for Hametz] the uppermost wine jugs over the length and width of the store-room/cellar, and as a result, the two rows are like the Greek GAM/gamma, one row is standing up and the other row is lying down.
  שתי שורות החיצונות – The highest row nearest the ceiling beam which looks out at the face of the opening which is lower than it. And those [jugs] which are inside [of this] do not require searching at all, and from the outermost [jugs] he does not search but only the two uppermost ones alone.
  
  Mishnah 2
  
  אין חוששין – when he searched his home in this corner and came to check the other corner, we should not suspect lest in the midst of my coming to this [corner], a mole dragged [hametz] from the checked place and I have to go back and re-check it, for if you come to fear for this, then behold, you also [have to check] from this courtyard to [the other] courtyard, one can say that I checked prior to my fellow and after my searching the mole brought Hametz from my fellow’s courtyard to my courtyard, and there is no end [to this].
  
  Mishnah 3
  
  בודקים אור ארבעה עשר ובארבעה עשר שחרית – This is how it should be understood: In one of these three periods alone, we search [for Hametz], but after these three periods, if he did not [conduct a] search, he does not have to do go back and [conduct a] search.
  בתוך המועד – At the sixth hour which is the appointed time for removal [of the Hametz].
  לאחר המועד – until it gets dark. And there are those who explain [the phrase] "בתוך המועד"/the appointed time [as] in the midst of Passover; and [the phrase] "לאחר המועד"/after the appointed time [as] after Passover [entirely], in order that he would not mix/combine for himself Hametz/leavened products that over which Passover had passed (i.e., which had been in the house during Passover) [from which] it is prohibited to derive benefit with permitted Hametz which was made after Passover. And Rabbi Yehuda holds after the removal [of the Hametz], that is after the time of prohibition of Hametz, he should not do a search at all perhaps he will come to eat from it. And the Rabbis say that he should do a search after the time of its prohibition, and we should not be concerned that perhaps he would come to eat from it since his whole essence is moving back and forth to burn it. But the Halakha is not according to Rabbi Yehuda.
  
  Mishnah 4
  
  ושורפין בתחלת שש – And even though that the entire sixth hour, according to the Torah is permissible [to burn the Hametz], the Rabbis decreed on it, lest they err and think about the seventh [hour] that it is the sixth [hour]. But [regarding] the fifth hour, they would not err to say [about] the seventh hour that is the fifth [hour], and it is permitted.
  תולין כל חמש – and he doesn’t eat [Hametz], as a decree because on a cloudy day, that they would err and think about the seventh [hour] is the fifth [hour]. But however, he doesn’t have to burn it, and can feed it to his cattle. But [during] the sixth [hour], even deriving benefit is prohibit from the Rabbis, as a decree because of the seventh hour. And the Halakha is according to Rabbi Yehuda.
  
  Mishnah 5
  
  שתי חלות – of leaven.
  של תודה פסולות – which were invalidated for use by being kept overnight, since because there loaves of thanksgiving [offerings] on the thirteenth of Nisan, for everyone who had a thanksgiving offering to bring brought it on the thirteenth, they were invalidated for use by being kept overnight for the morning of the fourteenth. The thanksgiving loaves were forty Hallot, ten of them were leavened. And the thanksgiving offering were eaten day and night, and if they would bring them on the fourteenth, the ones of Hametz would not be eaten other than until the sixth hour, for it is forbidden to bring a sacrifice on the day when the time for their being eaten would be reduced, for one does not wittingly cause bring holy things (i.e., sacred meat) to a place where the unfit things are burnt (see Mishnah Zevahim, Chapter 8, Mishnah 3). Therefore, whomever had to bring a thanksgiving sacrifice would bring it on the thirteenth, but would not be able to bring it on the fourteenth and all the more so during Passover, for they would be invalidated for use by being kept overnight on the fourteenth day since for they would not be eaten so much, and because of this, invalidated ones were given there, for since they were not fit, no one would give them to invalidate them by their hands.
  שמונחות – there until the time of getting rid of [the leavened products] they would be burned.
  על גג האצטבא – that was on the Temple Mount, in order that they should see them there as a sign.
  אחת מהן – at the beginning of the fifth hour, an agent of the Jewish court would come and take one and all the people would recognize that the time of the fifth hour had arrived and would hold them in suspense.
  ותרומת כל חמש – for it is forbidden to lose holy meat by one’s hands all the while that one can eat them.
  ושורפין בתחילת שש – for now it is certain that most people erred between the sixth and the seventh hour. But the Halakha is not according to Rabban Gamaliel.
  
  Mishnah 6
  
  מימיהם של כהנים לא נמנעו – because it was necessary to teach the conclusion (the next Mishnah, Mishnah 7), “from their opinions,” we learned that we burn the pure priest’s due with the impure [he used the phrase] here.
  מלשרוף את הבשר שנטמא בולד הטומאה – the offspring of an offspring is stated, that is to say, the meat which is third [level of impurity] which was defiled with something of second-level impurity, which is the offspring of an offspring, they did not prevent from burning it with the meat that was defiled by something of a direct cause of Levitical uncleanness, which is first level of impurity. And when this meat that was at first third-level of impurity comes in contact with this meat that was defiled by something of a direct cause of Levitical uncleanness, it goes back to become second-degree [of impurity/uncleanness], for it came in contact with first-degree and became second [degree] and it is found that they added to it a degree of impurity upon its [initial] impurity , for that which was initially third-degree and is now second-degree. And even though they could not prevent from burning it with something that is is more severe than it, for since, even this which is the lesser for burning stands, they did not suspect if they would make it more impure than it already was. And even though that one does not consume something that defiles food from the Torah, as it states regarding the defiling of food (Deuteronomy 14:8,14): “it is impure [for you].” It is impure, but it does defile [other foods] that are like it. Nevertheless, the Rabbis decreed that it would be food that does defile other food.
  השמן – of priest’s due.
  שנפסל בטבול יום – which is third-level of impurity, for a person who has ritually bathed but must wait for sunset to be perfectly clean (Leviticus 22:7), defiles the priest’s due from the Torah and makes it third-level of impurity forever, and there is not difference between food or liquids.
  בנר שנטמא בטמא מת – this metallic candle, and all utensils outside of an earthenware vessel which came in contact with the defilement of the dead become like it, if it is a principal level of impurity, it is a principal level of impurity, if first-level of defilement, it is a first-level of defilement, as it is written (Numbers 19:16): “[And in the open, anyone who touches a person] who was killed [or who died naturally, or human bone, or a grave, shall be impure seven days].” And they (i.e., the Rabbis) expound upon “who was killed” he is like someone who was slain, for the sword that came in contact with the dead became one of the original causes of Levitical uncleanness like the dead person himself, and when it (i.e., the sword) came In contact with the person defiled by the dead who is a principal cause of Levitical uncleanness, the sword also became a principal form of Levitical uncleanness and the same law applies to all utensils except for an earthenware vessel. It is found, therefore, that the metallic candle that came in contact with someone defiled by contact with the dead became one of the principal forms of Levitical uncleanness, and now Rabbi Akiva added to the words of Rabbi Hananiah the Assistant Priest, for Rabbi Hananiah did not permit other than to restore something that had been third-level uncleanness to something second-level uncleanness. But Rabbi Akiva permitted to restore something third-level of uncleanness to first-level, for the oil that had been defiled by contact with a person who has ritually bathed but must wait for sunset to be perfectly clean, who is third-degree level of impurity, when he kindles it (i.e., the oil) with the candle that had been defiled through contact with the dead, the candle itself becomes a primary form of Levitical uncleanness as we have stated. It is found that the third-level of Levitical impurity becomes first, and even though they did not prevent it, for since there is the title of impurity upon it, we do not suspect him and it is permissible to add with ones hands.
  
  Mishnah 7
  
  מדבריהם למדנו – whether [speaking of] Rabbi Meir or Rabbi Yosi, both hold that meat that had been defiled by the offspring of a Levitical uncleanness , as Rabbi Hananiah had stated, we are speaking about meat that had become defiled by liquids which had been defiled with a utensil that had been defiled by contact with an unclean reptile, and Rabbi Meir holds that defilement by liquids that defile other things is not from the Torah, for liquids do not defile other things, even food-stuffs, other than according to the Rabbis, and because of this, we state from the words of Rabbi Hananiah who said that we burn meat that had been defiled [through contact] by liquids, is that it is impure according to the Rabbis, but from the Torah, it is perfectly pure, with the meat that had been defiled [by contact] with the primary form of impurity which is impure according to the Torah.
  למדנו ששורפין תרומה טהורה עם הטמאה – when the sixth hour [on the 14th of Nisan] arrived, which is prohibited according to the Rabbis, just like we burn meat that had been defiled with liquids which is completely pure, from the Torah, with meat that had been defiled by [contact with] meat that had been defiled by [contact with] the primary form of Levitical uncleanness which is impure according to the Torah.
  אמר לו רבי יוסי אינה הוא המדה – Rabbi Yosi according to his reasoning holds that the impurity of liquids can defile other things according to the Torah, and meat that was defiled by liquids is impure according to the Torah. Therefore, he said that it is not the correct conclusion to draw, which means to say that one cannot learn this from their conclusions; for if you had permitted to burn something impure that had been defiled with a lighter form of impurity with something impure that had been defiled by a graver form of impurity, you would permit to burn the pure with the impure. But the Halakha is according to Rabbi Yosi , that we don’t burn pure priest’s due with that which is impure on Passover, and that impure liquids defile other things is not from the Torah but rather, according to the Rabbis, like Rabbi Meir.
  ומודים רבי אליעזר ורבי יהושע – Rabbi Yosi had stated it that even though Rabbi Eliezer and Rabbi Yehoshua disagree regarding the burning of priest’s due, in this, they agree that we burn this by itself and that by itself.
  על התלויה ועל הטמאה – Rabbi Eliezer holds that we are warned on the guarding of something that is held in suspense, as it is written (Numbers 18:8): “[The LORD spoke further to Aaron: I hereby give you] charge of My gifts, [all the sacred donations of the Israelites…”]. The Biblical verse speaks of two priest’s dues – one that is priest’s due held in suspense and the other is pure priest’s due.
  ורבי יהושע אומר שתיהן כאחת – Since it is held in suspense, you are not warned on its being guarded, and on that which is held in suspense and that which is pure, they didn’t dispute that we burn them, for since it was not presumed to be impure, it did not appear as that which is defiled by the hands.
  
  
  
  
  
  Mishnah 1
  
  כל שעה שמותר לאכול – since it (i.e., the Mishnah) does not say, “every hour that he eats, he may feed,” and took it with these two linguistic forms, implies that it is referring to two people. And this is how it should be understood: Every hour that the Kohen is permitted to eat Terumah/priest’s due, an Israelite may feed non-sacred food to his cattle. And our Mishnah is according to Rabban Gamaliel, for Rabban Gamaliel states that non-sacred food is eaten all of the [first] four hours [of the day before Passover], and Terumah is eaten all of the fifth hour (see Chapter 1, Mishnah 5). But the Halakha is not according to him, but whether [speaking] of Terumah or non-sacred food, we eat them all the [first] four hours, and hold them in suspense throughout the fifth hour and burn them at the beginning of the sixth [hour].
  מאכיל לבהמה ולחיה ולעופות – And it is necessary [to state all three]. For had the Mishnah [only] taught “cattle,” I might think that cattle [only] which leaves food out, it is [clearly] visible and we must certainly remove it [out of existence], but beasts like marten, a cat or mole/weasel which has the practice of hiding it, I might say not. And if the Mishnah [only] taught “beasts,” I might say that a beast if it leaves something over, it hides it and does not violate “that it be seen,” I would say that it is fine, but cattle that sometimes leaves something and it is not our intention to remove it and transgresses, “that it should be seen,” I might say not, this comes to inform us [that the logic we have presumed is incorrect]. And “fowl” – for since the Mishnah teaches “cattle” and “beasts,” it also teaches “fowl.”
  ומוכרו לנכרי – to exclude [the position] of the School of Shammai which states that a person should not sell his heaven to a non-Jew other than if knows that it will be finished prior to Passover, for they hold that I am commanded to remove it from the world and not that it would [continue] to exist.
  ומותר בהנאתו – with the benefit of its ashes, such as if he parched/roasted it with fire prior to the time of its being prohibited, it is permitted to derive benefit from its ashes even after the time of its being prohibited.
  עבר זמנו – when the sixth hour arrives, even though that its prohibition is not other than through the words of the Scribes, it is prohibited to derive benefit from it, as is it was from the prohibitions of benefit of the Torah [itself]. And if he betrothed a woman with it (i.e., Hametz), we are not troubled by his Kiddushin/betrothal, for even with a leavened substance that is unfit for food , such as grain upon which drippings from the roof had fallen (see Talmud Pesahim 39b), and similar things to it, for on Passover itself, the prohibition is only from the words of the Scribes, for if he betrothed a woman on the fourteenth [of Nisan] once the sixth hour arrived, we are not troubled by his betrothal.
  ולא יסיק בו תנור וכירים – it is necessary for Rabbi Yehuda, for he said, that there is no removal of Hametz other than by burning, for you might have thought that together with when burning it , he derives benefit from it. It comes to teach us that this is not the case, and even in the manner of removal, it is prohibited to derive benefit from it when the time comes for its being prohibited.
  ר"י אומר אין ביעור חמץ אלא שריפה – which he derived from the [concept of] portions of sacrifices left over beyond the legal time and bound to be burnt, which are forbidden to derive benefit from and are punishable with extirpation the same as [possession of[ Hametz [during Passover], and its command is through burning and not in any other way. But the Rabbis do not derive from “Notar”/portions of sacrifices left over beyond the legal time and bound to be burnt, for the fat the ox that is stoned proves it, for it is prohibited to eat or derive benefit from it and it is punishable by extirpation and does not require burning.
  
  Mishnah 2
  
  מותר בהנאה – that is not to say that regarding eating it is forbidden, but since the Mishnah needs to teach the concluding statement [concerning Hametz] of an Israelite is forbidden to derive benefit [from it], the Tanna/teacher [of our Mishnah] taught concerning that of a heathen that is permissible to derive benefit of [his Hametz/leavened product]. Because of this, it is not taught explicitly that the leavened products of a heathen are permissible to eat.
  משום שנאמר לא יראה לך – that is to say, we subject him to a fine , for since he violated [the precept] “that it should not be seen with you.” Alternatively, it refers to the first section [of the Mishnah], that the Hametz/leavened products of a heathen is permissible [to derive benefit] because it says, “it should not be seen with you,” and we explain that “yours” one cannot see, but you may see that [Hametz] of others.
  
  Mishnah 3
  
  נכרי שהלוה לישראל – [a heathen who lent an Israelite] money on his leavened products [as a collateral] prior to Passover, and the Israelite said to him, “if I don’t bring you the money by such-and-such a date, buy them from now.” And for example, he pledged this to him with him in his house and it (i.e., the Hametz/leavened products) remained with the heathen all the days of Passover.
  לאחר הפסח מותר בהנאתו – for since the time arrived and he (i.e., the Israelite) did not pay him (i.e., the heathen) back, this is not wanting collection (i.e., not yet collected) for it was in the domain of the heathen, the matter was revealed retroactively that from the time that he pledged with him, it was his (i.e., the heathen’s).
  וישראל שהלוה לנכרי כו' – the matter was revealed retroactively that it belonged to the Israelite.
  הרי הוא כמבוער – and even though he must nullify it, lest he open up a heap of debris during the festival and it would be found that he violates [the prohibition of “lest it be seen with you”].
  כל שאין הכלב יכול לחפש אחריו – and how far does a dog reach in digging (see Talmud Pesahim 31b)? Three hand-breadths.
  
  Mishnah 4
  
  בשוגג – he erred inadvertently regarding Terumah/priest’s due even as he erred wittingly regarding leavened products.
  משלם קרן וחומש – and even though it is forbidden to derive benefit from leavened products on Passover, and is not worth anything, because that when one eats priest’s due inadvertently, it is written (Leviticus 22:14): “[but if a man eats of a sacred donation unwittingly,] he shall pay the priest for the sacred donation, [adding one-fifth of its value],” something that is worthy of being holy, and he does not pay him money, but rather produce, and the payment becomes priest’s due, therefore, we do not follow after the money.
  במזיד – that he wittingly [ate] priest’s due, even if he erred inadvertently regarding leavened products, he is exempt from payment.
  ומדמי עצים – if the priest’s due was ritually impure, he does not pay the cost of wood that would have been appropriate to burn underneath his dish, for [when one eats] priest’s due wittingly, he is not other than a mere thief, and he pays money according to the value and not according to the measurement, but Hametz/leavened products on Passover are not monetary for they are prohibited to derive benefit [from it], and even to burn it is not appropriate and he has not lost anything.
  
  Mishnah 5
  
  ידי חובתו – because of the obligation of [eating] Matzah on the first night for he is obligated to eat Matzah as it is written (Exodus 12:18): “[In the first month, from the fourteenth day of the month] at evening, you shall eat unleavened bread…”
  בחטים ובשעורים – but not rice, millet and other species, as it is written (Deuteronomy 16:3): “You shall not eat anything leavened with it; for seven days thereafter you shall eat unleavened bread…” things that can become leavened, a person fulfills his religious obligation in consuming Matzah/unleavened bread, excluding rice and millet and other species that do not become leavened, but towards decay.
  ובדמאי ובמעשר ראשון שנטלה תרומתו – all of these for what reason are they needed? They are explained in the Tractate Shabbat, chapter eighteen (Mishnah 1 – “You may clear away – on the Sabbath-even four or five piles”).
  והכהנים בחלה ובתרומה – for you might have thought that we require Matzah/unleavened bread that is worth and appropriate for all people, but Hallah and priest’s due are not appropriate for foreigners (i.e., non-Kohanim), it comes to teach us [that this is not the case].
  חלות תודה ורקיקי נזיר אין יוצאין בהן – even though they are fully Matzah, as it is written (Exodus 12:17): “You shall observe the [Feast of] Unleavened Bread”, [we require] Matzah that is preserved for the purpose of [consuming] Matzah, excluding those which are not preserved for the purpose of [consuming] Matzah, but for the purpose of a sacrifice.
  למכור בשוק יוצאין בהם – for everything can be sold in the market, for he says, if they are sold, they are sold, and if not, I will myself with eat it as the Matzah [in fulfillment] of the Mitzvah.
  
  Mishnah 6
  
  בחזרת – in Arabic CHASAH; L’ TU-GA in foreign language.
  ובעולשים – in Arabic HANDA-BEE; and in the foreign language, AN-DEE-BEE. And in the Aruch, it is explained that it is a vegetable that in a foreign language is called KARSH-PEEL. (endives)
  ובתמכה – fibrous substance (i.e., bast of the palm-tree) that grows around the palm tree.
  ובחרחבינא – (creeper on palm trees) – EL-KARTZ-EE-NAH in Arabic.
  ובמרור – a species of coriander which is most bitter.
  בין לחים בין יבשים – and especially their stalks/stems – as we say at the end [of the Mishnah] that we fulfill [our religious obligation for bitter herbs] with them,, but leaves – moist, yes, but not drey.
  כבושים – in vinegar
  שלוקים – cooked too much until they become dissolved.
  מבושלים – in the manner of cooking.
  ומצטרפין לכזית – to fulfill the [religious] obligation of Maror/bitter herbs, and the same law applies with the five species of grain to fulfill the [religious] obligation of Matzah, and to both of them it applies.
  
  Mishnah 7
  
  אין שורין את המורסן – in cold water and all the more so in tepid water in order to place in front of the chicken.
  אבל חולטין – in hot/boiling water, for all the while that the water is boiling, it cannot ferment. But today, it is the general practice that we prohibit even a paste made of flour stirred in boiling water (i.e., dumpling).
  תשרה את המורסן – to rub it in her skin because it becomes leavened in the skin.
  אבל שפה היא – she may rub it on her skin dry even though she that water is dripping on her skin.
  לא ילעוס – he should not chew it with his teeth.
  
  Mishnah 8
  
  בחרוסת – a thing that has vinegar and water in it and is made to dip meat in it.
  ואם נתן – into the mustard.
  יאכל מיד – for the mustard is sharp and does not sour quickly like the Haroset (a pap made of fruits and spices with wine – to sweeten the bitter herb) and, but regarding Haroset, the first Tanna [of our Mishnah] agrees with Rabbi Meir that it is forbidden.
  ורבי מאיר אוסר – even if he put it into the mustard, for he holds that mustard immediately sours/leavens like the Haroset. But the Halakha is not according to Rabbi Meir.
  לא במשקין ולא במי פירות – as it is written (Exodus 12:9): “[Do not eat any of it raw,] or cooked in ay way with water…” anyway.
  אבל סכין ומטבילין – after it is roasted, and we don’t’ say that it nullifies its taste; alternatively, even before it is roasted, it is permitted to rub the Passover offering in fruit juice, and such is taught [in the Mishnah] “How do we roast” (Pesahim, Chapter 7, Mishnah 3), that they rubbed it/basted it in the oil of priest’s due and if there was a group of Kohanim present, they would consume it.
  נחתום – he cools off his hands with them at the time that he forms the Matzah.
  ישפכו – in a declivity so that they will not remain gathered in one place and become leavened.
  
  
  
  
  
  Mishnah 1
  
  אלו עוברין – these are removed from the world, for even though these do not violate on (Exodus 13:7): “no leaven shall be found (literally – “seen”) [in all your territory,, from the Rabbis however, it requires removal. And that which is taught further on (see Mishnah 5) that “dough beginning to ferment is to be burned,” and even though “that the one who eats it is exempt.”
  כותח הבבלי – it is made decayed bread and milk, and it is customary to dip one’s food it in it.
  שכר המדי – liquor that they would make in Media from wheat or barley steeped in water.
  וחומץ האדומי – vinegar that is made in the land of Edom, where they put barley [in wine] and let them stand until they ferment.
  וזיתום המצרי – one-third barley and one third (of the mixture) of safflower which is the desert saffron and it is called in Arabic “Kartom” and one third salt and it is made for medicinal purposes. Until here, it is leaven that is fit for eating via a mixture. From here and onwards it is a spoiled leavened substance in its natural condition unfit for food (Pesahim 43a).
  וזומן של צבעים – water which one puts into it bran-flour/four of the the second course. And we use the dye for their work.
  ועמילן של טבחים – [bread] which we make from flour of grain that did not bring up one-third of its ripening process , and with it we cover the pot to absorb the evil smell.
  וקולן של סופרים – the dust of the millstone which we knead with water and the scribes glue their papers to it.
  רבי אליעזר – adds, for the first Tanna whereas does not have this other than completely grain leavened products via a mixture or a spoiled leavened substance in its natural condition [which is unfit for food]. But Rabbi Eliezer adds even women’s makeup which is a spoiled leavened substance in its natural condition [which is unfit for food] via a mixture of ingredients of frankincense (or artist’s materials). And in the Gemara (Pesahim 43a), Do you think that women’s makeup [only]? But rather, I would say, even women’s plaster, sifted fine flour that women attach and combine on their skin with other artist’s materials/frankincense to remove the hair or to whiten it and to make the skin finer. But the Halakha is not according to Rabbi Eliezer.
  כל שהוא מן דגן – from the five species [of grain], and they have water mixed in, for if there is not water in them but only fruit juice, we hold that fruit juices do not ferment.
  הרי אל באזהרה – if he at them, he violates a negative commandment.
  ואין בהם כרת – for on complete leaven he is punished by extirpation, fur he is not punished with extirpation on a mixture. But he is flogged on eating it if he ate an olive’s bulk of leaven in the mixture in order to eat within a certain time a piece of wheat bread (see Mishnah Negaim, Chapter 8, Mishnah 9 – roughly equivalent to a half-a-loaf -see Tosefta Negaim Chapter 7, Halakha 10). But if he at an olive’s worth of leaven without a mixture in the time that it takes to eat piece of wheat bread is not flogged according to the Torah. However, at least, there is a prohibition for Hametz on Passover is forbidden in a mixture in any amount.
  
  Mishnah 2
  
  בצק שבסידקי עריבה – and it is made to strengthen its breaks and cracks. If there is the equivalent of an olive’s bulk in one place, he liable to remove it; less than this, it is made void in its minority. But if it is not made to strengthen, even less than an olive’s bulk must be removed because it is not made void there and it is impossible that he will decide to take it from there.
  וכן לענין הטומאה – If an unclean reptile came in contract with this dough on Passover, for its prohibition is considered, if it has the equivalent of an olive’s bulk separating from before the impurity, and there isn’t something like a trough and the impurity does not go down to the trough, and with less than an olive’s bulk, if he is not strict upon it, it is null in regard to the trough and it is as if the unclean reptile had come in contact with the trough itself, and it is impure.
  אם מקפיד עליו חוצץ – this is how it should be read: And in the rest of the days of the year when it’s prohibition is not considered, the matter is not dependent upon the measurement if there is an olive’s bulk or not, but rather matter is dependent upon the stringency/fastidiousness. If he is fastidious about it and will eventually take it from there, it interposes in the face of the impurity, whether there is within it an olive’s bulk or not and the impurity does not descend into the trough. But if he is not fastidious about it and wishes for its existence, even if there are in it several olives it is considered as if it is in the trough. And when the unclean reptile comes in contract with the dough, it is as if it has come in contact with the actual trough.
  בצק החרש – that we strike it with a hand and it does emit a sound and it is similar to a deaf-mute that when we call it, it does not respond. Another commentary: dough of the earthenware which is hard like earthenware and it is not known if it has fermented.
  אם יש כיוצא בו שהחמיץ – if there is another started dough that was to be kneaded at the at the same time that this one is being kneaded and has already fermented, it is considered prohibited. And if there isn’t there something similar, its measure is as long as it takes an average man to walk a mile, and this measure is like the time of two-fifths of an hour.
  
  Mishnah 3
  
  חלה בטומטה – the starter-dough that became impure and furthermore, Hallah that is appropriate for the Kohen to eat is not taken from it, how then would we separate it (i.e., the Hallah) on the holiday of Passover? WE are not able to bake it on Passover after it is not worthy of being eaten, and to keep it around and then burn it in the evening is impossible, lest it ferment. And to feed it to dogs is impossible for we do not get rid of holy things on Holy Days.
  רבי אליעזר אומר לא יקרא לה שם חלה עד שתאפה – and still each and every is appropriate [for separating out Hallah] and from each and every one we separate a small amount, and after baking it, if he wanted, he can separate a complete Hallah on the entire thing. For Rabbi Eliezer holds that he who detaches bread from where it sticks to the oven and puts it in a basket, the basket combines [the pieces] for Hallah.
  לא זהו חמץ שמוזהרים עליו – for it is not his after he has designated it (literally ‘called it by name’) and it is written in Scripture (Exodus 13:7): “no leaven shall be found [in your territory].” Yours you cannot see but you can see that of others and of “On High” (i.e., God). And this is not yours nor of your friends, for yet it has not reached the hand of the Kohen. But Rabbi Eliezer holds that since if he desires, he may bring up a case for decision [from a Sage] that is dedicated [to the Temple] in error and that is not something dedicated and it is appropriate for eating. It is found that it is his and it is the leaven of an Israelite. But Rabbi Yehoshua holds that we don’t say, ‘Since.” But the Halakha is according to Rabbi Eliezer.
  
  Mishnah 4
  
  שלש נשים לשות כאחת – Each one [all together] in a full oven, and there is no fermentation, even though [that one of them] is waiting until the other two make it.
  וחכ"א – one does not have to be so liberal that they would kneading all together, but three women are engaged, each one on her piece of dough.
  אחת לשה – the concluding one kneads while her middle neighbor forms the dough and smoothens its surfaces while the third one that kneads first bakes. It is found that all three of them are engaged at the same time – each one with her own dough, one kneads hers, another forms the dough and smoothens its surfaces and one bakes hers.
  לא כל הנשים – Rabbi Akiva [is reacting] to the words of Rabban Gamaliel when he returns and says that it is inappropriate to follow his words. Because there are lazy women which will cause fermenting with such a delay, and there is an oven that does not get hot in a hurry and there is wood that is not burned quickly, but rather, according to the words of the Sages, it is appropriate to follow – to engage at all times with the dough , for all the time that they are engaged with the dough, it does not come to fermentation. And such is the Halakha.
  זה הכלל תפח – the dough that is in her hands that she sees that it wants to swell.
  תלטוש – her hand in cold water and form the dough and smoothen its surface and it will become cold.
  
  Mishnah 5
  
  שיאור – that did not ferment all the way: [cracks] it is the manner of dough that rfermits that it makes many cracks.
  כקני חגבים – a crack to this side and a crack on the other side.
  זה וזה האוכלו חייב כרת – for the locust’s horns also are a crack. And what is a fermentation that would be exempt? This which has no crack, but if the dough became pale and wrinkled like a person whose stair stood up out of fright [that his face grows pale]. And the Halakha is according to the Sages.
  
  Mishnah 6
  
  מבערים את הכל – whether it is sacred or not sacred, except for enough for him to eat for the Savbbath.
  תרומה מלפני השבת – because he cannot feed it neither to foreigners (i.e., non-Kohanim) nor to his cattle and to have it lay around, it is impossible. But non-sacred [leaven] he doesn’t have to remove it until its [appropriate] time for he can find for them much food. And the Halakah is according to Rabbi Elazar b’Rabbi Tzadok.
  
  Mishnah 7
  
  ההולך – it is referring to the fourteen [of Nisan].
  אם יכול – that there is time during the day.
  להציל מן הגייס – Israelites being pursued.
  יבטל בלבו – and he should not go back, even if there is time, since according to the Torah, mere nullification is sufficient.
  לשבות שביתה הרשות – that he was walking to wait for the nightfall on the Sabbath limit and to purchase something for the Sabbath/Holy Day to walk from there and further two thousand cubits for a matter that is for pleasure/permissible, he must return immediately [and get rid of his Hametz at home]. But if it is to purchase something for the performance of a commandment such if he needs to go tomorrow to the house of mourning or the house of rejoicing, that is like his doing to slaughter his Passover sacrifice.
  
  Mishnah 8
  
  שיש בידו בשר קדש – that becomes invalidated when he lives, for the wall of Jerusalem is the separator of [lighter] holy things.
  אם עבר צופים – the name of a place that from there one sees the Temple.
  שורפו במקומו – and they don’t trouble him to return [to burn the Hametz or holy meat]
  ולאם לאו חוזר ושורפו – As it is written (Leviticus 6:23): “ [but no purification offering may be eaten from which any blood is brought into the Tent of Meeting for expiation] in the sanctuary; any such shall be consumed in fire.” In the place where he eats it, he burns it.
  זה וזה – leaven as we have said above and mention that he has leaven in his house, etc., and Holy meat that is with him.
  כבחתה – but less than this (i.e., an egg’s bulk), he annuls it in his heart, and Holy meat he burns in his place. And Rabbi Meir holds that his return is like his defilement. Just as defilement through eatables is like that of an egg, for food cannot defile with less than an egg’s worth, so too, he does not return on something that is less than an egg’s worth.
  רבי יהודה אומר זה וזה בכזית – He holds that his return is like its prohibition. Just as its prohibition is an olive’s bulk-worth, for an a olive’s worth of leaven or of Holy meat, he is liable, so too, for a olive’s bulk, he returns.
  בשר קודש – because of the stringency of Holy meat, he returns even for an olive bulk’s worth. Leaven of non-sacred produce he does not go back other than on an egg’s bulk. And the Halakha is according to the Sages.
  
  
  
  
  
  Mishnah 1
  
  מקום שנהגו עד חצות – until half the day.
  שלא לעשות – in order that he not be busily engaged by his work and he would forget the [obligation of] ridding of the leavened products and the sacrifice of the Passover offering and the preparation of the Matzah for the Mitzvah [of the Seder].
  אל שינה אדם – this is how it should be understood: A person who walks from a place where they don’t do [work] to a place where the do [work], they should place upon him the stringencies of the place where he left from there and not do it (i.e., work), and that is what we hold: A person should not vary from the local custom of the city, it is not because of disputes for here there is no dispute. For what that you said: A person sees him idle would say that this one who is idle is because work is forbidden and that he disputes against all of us; he did not say this, but rather he said: he has no work for how many idle individuals are there in the marketplace all the days of the year. And that which we teach [in this Mishnah] that we lay upon him the strict rules followed in the place from which he has gone forth, is not [in effect] other than when it at the time when it is his intention to return to his place; but if he does not have the intention to return to his place, he practices according to the custom of the people of the place where he went to , whether for leniencies or for stringencies.
  
  Mishnah 2
  
  המוליך פירות שביעית ממקום שכלו – to a beast from the field and the people of his place are liable to remove it from the house. And they bring this to a place where they had not yet come to an end, and the people of that place are still eating them from that which were brought into the house, and they are liable to remove them because of the stringencies of the place from which they left.
  רבי יהודה אומר אומרים לו צא והבא לך אף אתה – There is a dispute between Rabbi Yehuda and the First Teacher [of the Mishnah] (Pesahim 52a) where one pickles/preserves three kinds of greens in vinegar or in brine to preserve and two of them came to an end for the beast from the field and the third had not yet come to an end. The First Tanna holds that one eats from those which had come to an end with the support of that which had not yet come to an end, since they are in one barrel. And this is astonishing for this thing, from a place where they did not come to an end to a place where they completely came to an end, one is obligated to remove them. But, if all of them did not come to an end, but part of them, one can eat even from the species that had come to an end all the while that all of them had not coe to an end. And one eats on support of the final ones. But Rabbi Yehuda states: We say to him: Go and bring some for yourself – even you, from that species that was completed, like this person brought and it would not be found. Therefore, one does not eat other than from the species that has not yet completed, for we don’t eat from those species that were completed through the support of the species that was not yet completed. And one is obligated to remove those species that were completed. And the Halakha is according to Rabbi Yehuda that refers to the approach of Rabban Gamaliel where the Halakha is according to him in the Tractate Sheviit (chapter 9), the “Chapter of Rue.”
  
  Mishnah 3
  
  מקום שנהגו שלא למכור – since they were stringent upon themselves perhaps they would come to see a large [animal].
  ובכל מקום אין מוכרים להם בהמה גסה – since the Rabbis made a decree lest a person lend out or rent his animal to idolaters, and a person is commanded on resting of his animal. Alternatively, sometimes that he sells it on the eve of the Sabbath (i.e., Friday) at dusk and the Jew cries to it (i.e., the animal) in order that it should go before the purchaser and she reis animal on Shabbat recognizes his (i.e., the former owner’s) voice and she goes from his anger, and it is found that he directs a laden beast’s motions by walking behind it on Shabbat.
  עגלים וסייחין – small, even though they are not doing work, they are exchanged through the sale of larger animals and broken animals are exchanged with the sale of whole animals.
  רבי יהודה מתיר בשבורה – that is never capable of working ever. But calves and foals, he admits, that since when they grow, they are capable of working. But the Halakha is not according to Rabbi Yehuda.
  בן בתירא מתיר בסוס – since it stands for riding and the living carries itself, but the Halakha is not according to Ben Beteyra. But via middleman, it is permitted to sell it to an idolater when the owners are not found there at the time of the sale, for one should not suspect lest he lend it out or rent it for it is not his. And lest she should go on the strength of his voice and he is found that he directs a laden beast’s motions for that also, one should not suspect, for she doesn’t recognize his voice.
  
  Mishnah 4
  
  מקום שנהגו שלא לאכול – since it appears like one is eating Passover sacrifices outside the land [of Israel].
  שנהגו להדליק את הנר ביום הכפורים – because on Yom Kippur it is prohibited to engage in sexual relations, and all the time that the candle is kindled, they would not engage [in sexual relations] as it is prohibited for a person to engage in sexual relations by the light of a candle.
  שנהגו שלא להדליק – lest he see his wife and she finds favor in his eyes and he engages in sexual relations.
  ומדליקין בבתי כנסיות – and in every place where men and his wife are not together [alone] there.
  
  Mishnah 5
  
  תלמידי חכמים בטלים – [Sages are idle] from their work all that day, in order that their attentions would not be diverted from mourning.
  לעולם יעשה אדם עצמו כתלמיד חכם – and it does not appear like haughtiness, for a person who sees him idle would say that he has no work to do and not because he practices a prohibition upon himself.
  וחכמים אומרים ביהודה – The Sages hold that doing work on the eve of Passover is not something dependent upon a custom but rather in Judea, they would permit it and in the Galilee, it would be a complete prohibition, and not from the strength of the custom.
  הלילה – the night of the fourteenth [of Nisan]; for the people of the Galiele who prohibit doing work on the eves of Passover.
  ב"ש אוסרים – [prohibits] them like the other Holy days where it is prohibited to do work for the night follows after the day.
  וב"ה מתירים – something that resembles a fast [day] where the day is prohiibred in eating and in the nighttime it is permissible.
  
  Mishnah 6
  
  כל מלאכה – [all work] which is for the needs of he Festival/Holiday and he began it prior to the fourteenth [of Nisan] may complete it on the fourteenth. And even in a place where they had the practice of not doing work. But work that is not for needs of he Festival, in a place where it was the practice to do work, they may do it, but I n a place where it was the practice not to do it, even if he began it prior to the fourteenth, he may not complete it.
  חייטים – are permitted on the fourteenth [of Nisan] in every place, for we found regarding them a leniency even greater than other artisans on the Intermediate Days of the Festival for the commoner who is not an artisan in this sews/mends in the normal manner. Therefore, on the fourteenth [of Nisan] which is more lenient than the Intermediate Days of the Festival, even an artisan is also permitted.
  והספרים והכובסים – and similarly one who comes from abroad and one who leaves from prison takes haircuts and does laundry on the Intermediate Days of the Festival, and since we find for them an indirect legal permission on the Intermediate Days of the Festival, on the fourteenth [of Nisan] which is lenient, we permit for the entire world.
  אף הרצענים – for similarly those who come up [to Jerusalem] for the Festival repair their shoes on the Intermediate Days of the Festival. And the Sages hold that we don’t learn beginning the work of shoemakers who make new shoes first from the end of work the repair of shoes of those who go up [to Jerusalem] for the Festival. And the Halakha is according to the Sages (see Pesahim 55b).
  
  Mishnah 7
  
  מושיבין שובכין – (Possible misinterpretation by Bartenura here – as the Mishnah is clearly speaking of chicken-coops). Dove cotes on which they would sit to raise the young birds, we place them there ab initio on the fourteenth [of Nisan].
  ותרנגולת שברחה – on the Intermediate Days of the Festival [of Passover] whereas on the fourteenth, now that they have restore the coops, you might say that they are permissible ab initio, it is needed to return them, but rather, he said that the chickens who fled on the Intermediate Days of the Festival, we return them. For this is the case where she (i.e., the hen) has sat on the eggs for three days prior to fleeing , for the eggs are not appropriate for eating and it is a business which cannot be postponed without irretrievable loss (see Moed Katan 11a). Therefore, if it died, we sit another in its place because of the [potential] loss of the eggs.
  גורפין – throw/cast outside.
  ובמועד – which is more stringent, we don’t cast them outside, but rather remove them to the sides.
  ומביאין כלים מבית האומן – on the fourteenth [of Nisan] and even though it is not for the needs of the Festival.
  
  Mishnah 8
  
  עשו אנשי יריחו – it was the practice of the people of Jericho to do.
  מרכיבין דקלים – a soft branch of a male palm tree they graft it with a female palm tree, since the male makes fruit and the female does not make fruit.
  כל היום – that is to say, on the fourteenth [of Nisan].
  וכורכין את שמע – that they would not say: “Praised be the Name of God’s glorious Kingdom forever and ever,” during the recitation of the Shema. Another interpretation. They would not stop between [the word God is] “one” and “you shall love” (Deuteronomy 6:4 and 6:5), for one must lengthen [the word] “one” and to interrupt/stop between the Kingship of Heaven and other things.
  וקוצרין וגודשין – they make a heap [of a stack of grain] from the new grain before the Omer, and we are not troubled that perhaps they might come to eat from it.
  ולא מיחו בידם – all these six things that they did, all of them were not done with the Sages’ willingness, but on these they did not reprove them, and on the latter three they reproved them.
  מתירין לאכול גמזיות של הקדש – growth that grew on trees dedicated to the Temple treasury, as they hold that there is no prohibition other than on the fruit itself that had been dedicated to the Temple treasury, and there are books that have the reading, MATZIR (see Melekhet Shlomo, who states that this reading is in error – and should be M’TIZIN/to chop off, cause to fly off), that is to say, they dissect and cut off branches of the trees belonging to the Temple treasury that grew after they had dedicated the tree to the Temple treasury, to benefit from them.
  ואוכלין – on Shabbat and Holy Days/Yom Tov [they eat] fruit that were found under the tree and it was not known if they fell from last night and they are permitted, or they fell today and are prohibited.
  ונותנים פאה לירק – and we hold for ourselves that every thing where a person does not bring them in for storage (not for immediate use) is not obligated [for the commandment] of [leaving] the corner. And vegetables are a thing that one does not bring them in for storage (not for immediate use).
  ומיחו בידם חכמים – because they exclude it from the tithes, and the poor eat it while they are eatables forbidden pending the separation of sacred gifts, thinking that it is “Peah”/corner of the field and the corner of the field is exempt from tithes because it is ownerless.
  
  Mishnah 9
  
  גירר עצמות אביו – because of atonement. And he did not bury him according to his honor on a nice bier in order that he would be put to shame on his wickedness and that the wicked would be tormented.
  כתת נחש הנחשת – as it is written in Chronicles (2 Kings 18:4 – “He broke into pieces the bronze serpent that Moses had made, for until that time the Israelites had been offering sacrifices to it; it was called Nehushtan”) because they would err after him.
  וגנז ספר רפואות – because their hearts were not humbled by their illnesses but they were healed immediately. And Maimonides explained, that the book of healing, was a book informing of the matters of the forms of the stars and their witchcraft, that a certain form was made at a known time and period while curing from specific illness. And this was close to causing humans to error after idolatry and for that reason, the books were hidden.
  עיבר ניסן בניסן – after Nisan had begun, he took counsel and it was made Second Adar, and the Biblical verse states (Exodus 12:2): “This month shall be for you the first of months.” This is Nisan and there is nothing after Nisan, and Hezekiah did not intercalate the year after Nisan had already begun, but on the thirtieth day of Adar, he intercalated the year. And we hold that we do not intercalate the year on the thirtieth of Adar since it is appropriate to establish it as Nisan.
  
  
  
  
  
  Mishnah 1
  
  תמיד נשחט – the daily whole offering made at the time between the beginning of the decline of the sun and sunset (i.e., afternoon) is slaughtered all the rest of the days of the year at the eighth and one-half hour [of the day] (=2:30 pm). For the time of the slaughter of the daily whole offering is from when the shadows of the evening decline which is from six and one-half hours (=12:30 pm) as the sun declines to the west, as for half of the sixth and half of the seventh [hours], it (i.e., the sun) stands in the middle of the firmament. And the shadow does not decline other than the shadow of each person underneath it. And we make the slaughter [of the sacrifice] later by two hours after its time because of the vows and donations for it is impossible to offer them after the daily whole offering of the afternoon, as it is written (Leviticus 6:5): “and turn into smoke the fat parts of the offerings of well-being.” On the daily whole offering of the morning, he completed all the sacrifices entirely, so that there should not be anything later than the daily whole offering of the afternoon. And even on Shabbat where we do not offer vows and donations, we make the time of the slaughtering of the daily offering later because of the habit of vows and donations of the weekday. And on the Eve of Passover, when the Passover offering is made after the daily whole offering of the afternoon is sacrificed, we advance it one hour and do it at seven and one-half hours (=1:30 pm).
  חל להיות בע"ש – for there is also the roasting of the Passover sacrifice that does not override the Sabbath, and one must roast it while it is still daylight, we advance it establish it according to the law that it would be slaughtered at six and one-half hours (=12:30 pm).
  וקרב בשבע ומחצה – the completion of its offering is at seven and one-half hours (1:30 pm) for we tarry one hour while performing this ritual.
  
  Mishnah 2
  
  ששחטו שלא לשמו – such as when they were slaughtered for the sake of peace-offerings, or that the blood was received in the bowl out of which the sprinkling is done or brings the blood to the altar or he cast the blood on the altar.
  או לשמו ושלא לשמו – such as that it was slaughtered for its sake but received the blood not for its sake.
  או שלא לשמו – this ending part [of our Mishnah] teaches us that we consider from one form of Divine service to another, for if he thought at the time of the Divine service for this one on the service of its fellow [sacrifice] to perform with that thought, it is invalid, such when he said: “Behold I slaughter for its sake on the condition to cast its blood not for its sake, the sacrifice (i.e., festive peace-offering) is invalid immediately, and even if he didn’t perform the second as an invalid thought like the case as he thought, and that is the implication of our Mishnah, or that he thought at ther time of the slaughter to cast the blood not for its sake, we derive this from the Biblical verse, as it is written (Exodus 12:27): “You shall say, ‘It is the Passover sacrifice to the LORD’…” until it would be that the sacrifice is for the Passover offering and it implies to be indispensable.
  
  Mishnah 3
  
  שחטו שלא לאוכליו – a sick person or an old person or a minor who are unable to eat an olive’s bulk of meat and there aren’t other appointments to office other than these. It is invalid since it is written (Exodus 12:4): “according to what each household will eat.”
  למנוייו – he was registered for this group and he slaughtered it for another group.
  לערלים – For Israelites whose brothers died on account of circumcisions, and these are invalid to eat the Passover sacrifice, as it is written (Exodus 12:48): “But no uncircumcised person may eat of it.” And those who are impure are forbidden to Holy things and they are liable to extirpation on their eating it.
  לאוכליו ושלא לאוכליו כשר – and it is not similar to for its sake and not for its sake, for invalid that is there – is his being invalid in his body. For the thought that makes him invalid was in the body of the sacrifice, but for those eat it and for those who don’t eat it, the thought does not invalidate ממthe body of the sacrifice, but rather something which is outside of it.
  ממרס בדמו – that the blood not become congealed so that it would be worthy for casting/tossing.
  ואם זרק קודם לתמיד כשר – since even though the Passover offering is later than the daily whole burnt offering because it is written concerning it (Deuteronomy 16:7 – see Pesahim 59a): “[and none of the flesh of] what you slaughter on the evening…,” and “at twilight” (Exodus 12:6) does not made invalid through this.
  
  Mishnah 4
  
  השוחט את הפסח על החמץ – that is to say, at the time of the slaughtering [of the Passover offering], there was leaven in the domain of the slaughterer or one of the members of his group, even if there was no Hametz in the courtyard [of the Temple] 
  He violates a negative commandment - of (Exodus 34:25): “You shall not offer the blood of My sacrifice with anything leavened,” and the sacrifice itself is not made invalid.
  אף תמיד – of the twilight on the Eve of Passover that was slaughtered with leaven that for there was leaven in the domain of the slaughterer or the person offering the sacrifice violates a negative commandment, for he expounds upon the word, “[the blood of] My sacrifice” (Exodus 34:26) that is special to me, and that is the whole daily-offering , but the Halakha is not according to Rabbi Yehuda.
  ר' שמעון אומר הפסח בי"ד – that he slaughtered it with leaven for its sake, he is liable because of “You shall not offer the blood of My sacrifice with anything leavened,” (Exodus 34:25) for the Passover Sacrifice is valid/fit and the slaughtering is appropriate and it is for the purpose of slaughtering.
  שלא לשמו פטור – that it is invalid and it is a slaughtering that is not worthy and not for the sake of slaughtering.
  ושאר כל הזבחים – that were slaughtered on the fourteen [of Nisan] after noon with leaven.
  בין לשמן בין שלא לשמן פטור – for even though they are fit, as it is taught in the Mishnah (Tractate Zevakhim, Chapter 1, Mishnah 1 AND Tractate Yadayim, Chapter 4, Mishnah 2): “All the animal offerings that were slaughtered not for their own name are valid, etc.” nevertheless, they are exempt, as it is written: (Exodus 34:25): “My sacrifice,” “My sacrifice” twice: “You shall not offer the blood of My sacrifice [with anything leavened].” (Exodus 24:25) and (Exodus 23:18): ‘You shall not offer the blood of My sacrifice with anything leavened.” And what Halakha did the All-Merciful separate them and not write “My sacrifice” in one verse? And everything is implied, whether regarding the Passover offering or regarding all the rest of the animal sacrifices, to tell you that at the time when there is an animal sacrifice that is, on the fourteenth [of Nisan] when there is the Passover offering, he is not liable for the rest of the animal sacrifices, and at the time when there isn’t an animal sacrifice, such as during the Passover, he is liable for the other animal sacrifices if they were slaughtered with leaven.
  ובמועד – during the Passover holiday, if it was for the sake/in its name that it was slaughtered for the Passover offering with leaven, 
  it is exempt from “You shall not offer [the blood of My sacrifice with anything leavened]” (Exodus 34:25), for a Passover offering that was not at its appropriate time, for its sake, is invalid, and it is a slaughtering that is not appropriate.
  שלא לשמו – but for the sake of peace-offerings, 
  one is liable, for this is what it refers to that it should be the appropriate slaughtering, and he is liable because of “You shall not offer,” with the negative commandment of (Exodus 13:7), “no leaven shall be seen with you” and (Exodus 12:19): “no leaven shall be found in your houses for seven days.”
  ושאר כל הזבחים – that were slaughtered during the Festival [of Passover] with leaven.
  בין לשמן בין שלא לשמן חייב – for the Biblical verse on the rest of the offerings is also a warning.
  חוץ מן החטאת ששחטה שלא לשמה – and it is invalid because it is written regarding the slaughtering of a sin-offering, it and not what was slaughtered not for its own sake.
  
  Mishnah 5
  
  הפסח נשחט בשלש כתות – [whether the community is large/many] whether the community is small, and all of them would be able to slaughter at the same time, it is Mitzvah to divide up into three groups one after the other.
  שנאמר ושחטו אותו כל קהל עדת ישראל – “assembled,” and “congregation” and “of Israel” , these are three groups.
  בזיכי – large pans/censers to receive the blood in them .
  שורה שכולה כסף כסף – and this is much better.
  ולא היו לבזיכים שלוים – wide, sharp [rims/saucers] from above and below them in order that they wouldn’t be able to it on the ground lest the Kohanim place them to sit on the ground, until they receive other blood on account that they are any and they might forget them and the blood will congeal and it won’t be appropriate for tossing/casting.
  
  Mishnah 6
  
  שחט ישראל – if he wanted hat the slaughtering would be fit by a foreigner (i.e., non-Kohen) for all of the sacrifices.
  וקבל הכהן – [The Kohen received] the blood in the vessel/censer – that when he receives it and onwards is the Mitzvah for the priesthood.
  נותנו לחברו – for they are standing like a line.
  וחברו לחברו – for it comes to teach us that (Proverbs 14:28): “A numerous people is the glory of the king.”
  ומקבל את המלא – from the hand of the one gives first and afterwards, he returns the empty one, but not the opposite – that he returns the empty one first, for when he extends this to him from his hand it is required to receive it for we cannot forgo the opportunity to observe the commandments.
  זריקה אחת – in the vessel/censer itself and not a gift with the finger, for you do not have a sacrifice that requires a finger other than the sin-offering itself, as it is written (Leviticus 4:30): “[The priest shall take] with his finger [some of its blood and put it on the horns of the altar of the burnt offering].”
  כנגד היסוד – in the directions of that are on the altar that the base is below them and he casts while he is upright of the altar and he falls to the base, and because the base does not surround the altar other than the northern side and the western side and he eats on the southern side one cubit and on the east side one cubit as it is explained in the Tractate Middot (Chapter 3, Mishnah 1), therefore it was necessary to say “toward the base.”
  
  Mishnah 7
  
  קראו את ההלל – each of the three groups.
  אם גמרו שנו – When they would begin to slaughter, they would begin to recite [Hallel] and if there many Passover sacrifices and the time of their slaughtering stretched out until they completed and still there were many to slaughter, they would return and recite [Hallel] a second time and if they read it twice and still had not completed the slaughtering of the Passover offerings of that group, they would go back and recite it a third time, and similarly for the second group and the third group.
  אע"פ שמעולם לא שלשו – for the Kohanim were many and zealous.
  לא הגיעו לאהבתי – even one time.
  
  Mishnah 8
  
  שהכהנים מדיחים את העזרה – because there was a great amount of blood , they would rinse it (i.e., the courtyard) on the Sabbath for the canal of water would go in the courtyard and when they would want to rinse it, they would stop up the hole where it (i.e., the water) comes out and the water stretches out over its banks and rinses the entire courtyard [for the courtyard was entirely a floor of alabaster], and afterwards they open the hole and the waters come out.
  מדם התערובות – that is lying on the floor. But the Halakha is not according to Rabbi Yehuda.
  
  Mishnah 9
  
  אונקליות – nails whose heads were bent from above.
  ובעמודים – that were set up in the slaughter house, in the courtyard were small pillars that were called “stumped”/”dwarfed” (see Mishnah Tamid, Chapter 3, Mishnah 5).
  חלקים – their scales/skin was branched off/forked.
  שחל להיות בשבת – and they are not able to carry the poles.
  ידו על כתף חבירו – and they hang it on the membrum of his knees with his arm. But the Halakha is not according to Rabbi Eliezer, for it is permitted to carry the poles since there is no prohibition of acts as Sh’vut (forbidden by the Rabbis as out of harmony with the celebration of the day) in the Temple (see Pesahim 65a).
  
  Mishnah 10
  
  אימוריו – the fats that were offered on the altar.
  במגיס – a bowl; the Aramaic translation of his bowls is “his trays/his bowls.”
  ישבה לה בהר הבית – It is speaking about Shabbat when one cannot bring up their Passover offerings.
  בחיל – between the lattice-work (name of one of the approaches of the Temple fortification – see Mishnah Middot, Chapter 2, Mishnah 3) and the wall of the women’s court at the beginning of the ascent to the Temple.
  חשיכה יצאו וצלו את פסחיהן – for the roasting of the Passover offering does not override the [prohibitions of the] Sabbath.
  
  
  
  
  
  Mishnah 1
  
  ואלו דברים בפסח דוחין את השבת – The Passover offering overrides the [prohibitions of the] Sabbath, as it states that its set time is Passover (Numbers 9:2): “Let the Israelite people offer the Passover sacrifice at its set time.” And it (i.e., the Torah) states “set time” with relation to the daily whole burnt-offering (Numbers 28:2): “Be punctilious in presenting to Me at stated times…”Just as “its set time” which is stated in regard to the whole daily burnt-offering overrides the [prohibitions of the] Sabbath, as it is stated (Numbers 28:15): “in addition to the regular burnt offering,” so also “its set time” that is stated in connection to the Passover offering overrides the [prohibitions of the] Sabbath.
  שחיטתו וזריקת דמו – it is impossible to perform them at night, as it is written (Leviticus 7:38): “when [during the day] He commanded that the Israelites present their offerings to the LORD…” during the day, and not during the nighttime.
  מחוי – wiping, like (Proverbs 30:20): “She eats, wipes her mouth.” Scraping its entrails overrides the Sabbath, so that it does not smell badly.
  צלייתו והדחת קרביו אין דוחין – for it is possible [to do these] after it becomes dark.
  הרכבתו – on his shoulder to bring it via the public domain to the Temple courtyard, and even though there is no prohibition other than Sh’vut/an occupation forbidden by the Rabbis on the Sabbath as being out of harmony with the celebration of the day for the living can carry itself, it does not override [the prohibitions of the Sabbath day] for he could have prepared it from yesterday, and similarly, his bringing it from outside the Sabbath limits, and the cutting of its (i.e., the sacrifice’s) warts of the Passover offering to remove its defects even though he has no prohibition other than Sh’vut, that he cuts it with his teeth or with his hand, they do not override the prohibitions of the Sabbath. And as it is taught in the Mishnah at the end of Tractate Eruvin (Chapter 10, Mishnah 13), “They cut off a wart in the Temple,” this is something dry, that one crushes that which is brittle but our Mishnah here is speaking of something moist (Pesahim 68b), and even though he severs it with his teeth or with his hand, or indirectly , and even as such, it is prohibited with a moist [wart], for he could have done It from yesterday.
  דוחין – for he (i.e., Rabbi Eliezer) holds that requirements for a religious act [to be performed on the Sabbath] override the observance of Shabbat (see Shabbat 19a).
  
  Mishnah 2
  
  שחיטה שהיא – [slaughter which is] forbidden with non-holy animals on the Sabbath because of the complete prohibition of work, even though they override the [prohibitions of the] Sabbath on Passover.
  אל שהם משום שבות לא ידחו – with astonishment!
  יום טוב יוכיח – that they permitted on it (i.e., Yom Tov) slaughtering and cooking which is one of the primary forms of work and are permitted to the commoner, but they prohibited on it to bring something from outside to the Sabbath limits and to eat it, since it was possible for him [to do so] from the day before, and even though the Sabbath limits are Rabbinic [in nature and origin].
  מה ראיה רשות למצוה – the eating of a commoner is optional, but for the needs of On High (i.e., God), it is a commandment, and if the Sages established the prohibition of their Sh’vut/an occupation forbidden as being out of harmony with the celebration of the day in an optional place, they can establish it even in the place of a commandment/Mitzvah. And Rabbi Yehoshua holds that every joy of the Yom Tov/Festial is a commandment, but nevertheless, it does override Sh’vut.
  הזאה תוכיח שהיא מצוה – with someone who is defiled through contact with the dead that his seventh days occurs on the Sabbath on the Eve of Passover, for if he would not sprinkle, he could not offer his Passover sacrifice, and nevertheless, it does not override [the prohibitions of Shabbat] for Rabbi Akiva has established/holds it does not override [the prohibitions of Shabbat]. For the sprinkling [of the blood] is Sh’vut/an occupation forbidden as begin out of harmony with the celebration of the day, for it appears as something that a man does repair.
  ועליה אני דן – and also on the sprinkling [of the blood] I dispute and say that it should override [the prohibitions of the Sabbath] and is not indispensable from the Passover sacrifice, from an inference from the weaker to the stronger/Kal VaHomer on its own.
  א"ל ר' עקיבא או חלוף – or I will reverse the law, for it is obvious to him that sprinkling [of the blood[ is indispensable and we derive it by use of a Kal VaHomer/an inference from the weaker to the stronger from it to the slaughtering [which is indispensable].
  במועדו – “Let the Israelite people offer the Passover sacrifice at its set time” (Numbers 9:2).
  הבא לי מועד לאלו – that they should have a fixed time, just as they fixed for slaughtering, therefore, since they did not fix a time for them and it is able to be done from the day before, it does not override [the prohibitions of Shabbat]; but the sprinkling [of the blood] is not from the essence of the Passover sacrifice and the words, “at its set time” are not written concerning it. And the Halakha is according to Rabbi Akiva.
  
  Mishnah 3
  
  אימתי מביאים עמו חגיגה – with the Passover offering on the fourteenth of Nisan.
  בשמן שהוא בא בחול ובטהרה – for even though that the Passover offering overrides the [prohibitions of the] Sabbath and impurity, the [free-will] Festival offering does not override the [prohibitions of the] Sabbath.
  ובמועט – if the Passover offering was too small for the feeding of the members of the group, and they consume the Festival offering first in order that the Passover offering would be the completion of their satisfaction.
  במרובה – that the group was small and the Passover offering was enough for them alone.
  ובטומאה – that most of the community is ritually impure.
  אין מביאין עמו חגיגה – as the Festive offering of the fourteenth is option and not obligatory.
  
  Mishnah 4
  
  מן הבקר – which is not the case on Passover that it doesn’t come neither from the cattle and not from the female [sheep].
  
  Mishnah 5
  
  הפסח ששחטו שלא לשמו – on the fourteenth of Nisan that fell on Shabbat and thinking that just as it is permissible for the sake of those who eat it, similarly it is permissible for the sake of those who may not eat it.
  חייב חטאת – for he violated the Sabbath inadvertently.
  אם אינן ראויין – for the Passover offering, such a calf or a ram that is two years old or a female, he is obligated upon it a sin-offering if escaped his memory that it was Shabbat, or that we was permitted to slaughter other sacrifices for the purpose of the Passover offering on Shabbat, for he is not erring in the mater of a commandment, for everyone knows that that it is not fit for Passover.
  ואם ראויין הן – such as a lamb for a peace offering that was slaughtered for the purpose of the Passover offering, and because he was hasty and busily engaged to slaughter his Passover offering, he erred in this matter and did not remember that it been sanctified for another offering.
  ר"א מחייב חטאת – even though he erred in the matter of a commandment.
  ור'י פוטר – for he holds that he erred in the matter of a commandment and performed a commandment on this account, he is exempt from the liability of a sin-offering connected with it , for he did the Mitzvah by offering a sacrifice, and all the offerings that were made not for the sake of that offering are valid, and even if they are slaughtered for the purpose of the Passover offering, Rabbi Yehuda declares them fit in the chapter “The daily whole-burnt offering that was slaughtered” (Mishnah Pesahim, Chapter 5, Mishnah 4).
  מה אם פסח – that one is permitted to slaughter it (i.e., the Passover sacrifice) on Shabbat for its own sake, if he changed its sake, you have admitted, at least, that you are liable for a sin-offering as is taught above.
  ששינהו לדבר האסור – for he slaughtered it for the sake of other sacrifices that are prohibited to slaughter them for on Shabbat.
  ששינהו לדבר המותר – that he slaughtered it for the purpose of something that is permitted to slaughter it on Shabbat.
  אימורי צבור – the parts of those sacrifices offered on the altar in public on the Sabbath such as the daily whole-offerings and the additional/Musaf offerings will prove that they are permitted to slaughter them for their own sake. And he who slaughters other sacrifices for the sake of their specific purpose on the Sabbath is liable.
  שיש להן קצבה – that he doesn’t see others engaged in its slaughtering, and since the daily whole offering was slaughtered, he knows that he does not have to slaughter another. Therefore, he does not err but rather makes an inadvertent mistake, for he didn’t have err in this matter.
  תאמר בפסח שאין לו קצבה – for everyone needs this, and behold, he sees many others engaged in this and he is anxious to engage in the Mitzvah/commandment. For even if he had already slaughtered the Passover sacrifice and found this offering standing in the Temple courtyard, and he thought that it was the Passover offering and slaughtered it in the name of someone, he is in error about a matter of a Mitzvah.
  רבי מאיר אומר – He who slaughters on Shabbat other animal offerings (i.e., especially Festival offerings) all the days of the year for name of the sacrifices offered on the altar for the community, he is exempt. But the Halakha is according to Rabbi Yehoshua and the Halakha is not according to Rabbi Meir.
  
  Mishnah 6
  
  לאוכליו ושלא לאוכליו פטור וכו' – for this is a fit Passover offering as we said in the chapter “The whole burnt-offering that was slaughtered” (Chapter 5, Mishnah 3 of Tractate Pesahim), for a person who slaughters for the invalid and the valid is not invalid.
  שחטו ונמצא בעל מום חייב – for it is an inadvertent error, and he was not forced into it, for he could have [checked/examined it].
  שמשכו בעלים את דים – [the owners withdrew their hands from it] before the slaughtering and registered on another
  or that they died or that they were defiled, for now, they were not given Shabbat to override [the prohibitions] 
  to make them exempt for he was compelled, for he had not known that this was the situation and was not able to check/examine this.
  
  
  
  
  
  Mishnah 1
  
  כיצד צולין. שפוד של רומן – but not other woods that release water, for it must be (Exodus 12:9): “[Do not eat any of it raw,] or cooked in any way with water, [but roasted – head, legs and entrails -over the fire],” but pomegranate does not release water. But, not with a metal spit (Pesahim 74a), as earlier, when part of it warmed, all of it is warm and it is roasted from the heat of the spit, and the All-Merciful stated (Exodus 12:9), “roasted...over the fire,” and not roasted with something else.
  כמין בשול הוא זה – when they cook the large intestines in it, like it is within the pot.
  תולין חוצה לו – they insert the spit above from the mouth of the lamb . And the Halakha is according to Rabbi Akiva.
  
  Mishnah 2
  
  אמר רבי צדוק וכו' – Our Mishnah is deficient and should be read as follows: If the grille is perforated, it is fit. And Rabbi Tzadok said, etc. And the Halakha is according to Rabbi Tzadok.
  נגע הפסח בחרסו של תנור יקלף – [he should peel off] from the Passover [sacrifice] at the place where it touches the oven, for it roasted there from the heat of the earthenware of the oven and it is not roasted by fire [as required by Biblical law -see Exodus 12:9].
  נטף מרוטבו על החרס וחזר אליו – that the fat that had been warmed by the earthenware went back and was absorbed by the Passover [offering].
  יטול את מקומו – and peeling is insufficient other than by taking the like the thickness of a finger’s worth. For the fat was absorbed in it a great deal and that fat is roasted from the earthenware.
  נטף מרוטבו על הסולת – and the flour is heated (Pesahim 76a) which roasts the gravy on account of the flour, and that gravy that is within the flour is forbidden to eat since it was roasted on account of something else. Therefore, he takes a handful from its place and burns that handful like other impure Holy Things.
  
  Mishnah 3
  
  סכו בשמן תרומה – since it is permitted to based the Passover [offering] with fruit juice.
  אם חי ידיחנו – that it did not absorb.
  ואם צלי הוא – it requires peeling because it absorbed.
  שאין פודין – sell
  מעשר שני בירושלים – and even to eat it in ritual purity, as it is written (Deuteronomy 14:25): “You may convert them into money. Wrap up the money and take it with you to the place [that the LORD your God has chosen].”
  
  Mishnah 4
  
  חמשה דברים – there is no community sacrifice that is eaten other than these, and the community sacrifice overrides the impurity, as we derive from the Passover [sacrifice] as it is written regarding it (Numbers 9:2): “[Let the Israelite people offer the Passover sacrifice] at its set time,” and overrides the defilement when most of the community are impure, for such we say (Numbers 9:10): “When any of you or of your posterity who are defiled….” The individual is postponed, but the community is not postponed. And regarding community sacrifices, it is written (Numbers 29:29): “All these shall you offer [to the LORD] at the stated times,” so just as it is stated with regard to Passover, “at its set time,” and our Mishnah teaches us that even though they are offered [in a state of] impurity, to fulfill the community’s religious obligation, they are not eaten in impurity. And that we are taught five things and are not taught community sacrifices, etc., their number excludes the Festival offerings of the Festivals that are compared to the individual sacrifice because they come at the gathering of the assembly of members for the festivals and do not override the impurity in the same manner that they do not override the Sabbath.
  זבחי שלמי צבור – the lambs of Atzeret/Shavuot, for there are no other peace-offerings for the community.
  ושעירי ראשי חדשים – and it did not teach the goats of the festival, for since we have learned that the community peace-offering sacrifices are kinds of life and they are not eaten in impurity and the same law applies for all the rest of the kinds of life, and the Mishnah did not need to teach the goats of the New Moons except for the fact that it is not written regarding them, “its set time”/”Moed” and you might think that they do not override the defilement for all the community sacrifices are derived from “Moed”/set time/Festive season, as it is written regarding all of them (Numbers 29:29): “All these shall you offer [to the LORD] at the stated times.”
  שלא בא מתחלתו אלא לאכילה – for when the essential commandment of the Passover [sacrifice] was commanded, it was ordained for eating, as it is written (Exodus 12:4): “…according to what each household will eat,” and when the All-Merciful permitted to include that defilement from a person is postponed, but a community is not postponed, with the knowledge that eating is permitted.
  
  Mishnah 5
  
  נטמא בשר וחלב קיים אינו זורק את הדם – for the essence of the Passover [sacrifice] is that it comes for the eating of human beings.
  ובמקודשים אינו כן – for even if the meat had become impure, the fat is clean and one tosses the blood.
  
  Mishnah 6
  
  נטמא הקהל – through defilement with the dead, for the Passover [sacrifice] is not postponed because of the defilement other than from defilement with the dead (Zevahim 22b).
  יעשו בטומאה – and even impure individuals for [the Passover (Sacrifice)] of pure individuals which itself is offered in impurity comes because of the Kohanim, for the community sacrifice that comes in defilement is not divided/interrupted, for after a sacrifice of the majority comes in impurity, even the individuals do them in impurity.
  
  Mishnah 7
  
  ואח"כ נודע שהוא טמא – The Passover [offering] or the blood [became defiled].
  הציץ – effects pardon and he is exempt from the Second Passover.
  נטמא – its owner the defilement of the body with the dead.
  אין הציץ מרצה – and he is obligated for the Second Passover, for at the time of the sprinkling [of the blood] it is not someone making the Passover [offering] for the All-Merciful has postponed it..
  הנזיר – as it is written (Numbers 6:7): “If a person dies [suddenly] near him, [defiling his sacred hair]…,”(Numbers 6:12): “the previous period shall be void, [since his consecrated hair was defiled],” for if he had been defiled by [contact with] the dead before the bringing of his sacrifices, it makes void the days of a Nazirite’s vow which have been observed.
  הציץ מרצה על טומאת הדם – and his shaving is valid and he is permitted to drink wine and to become defiled to dead people.
  ואין הציץ מרצה על טומאת הגוף – any defilement by the dead that a person did not know of prior to this is called טומאת התהום /a grave in the depth (i.e., covered up uncleanness discovered).
  
  
  הציץ מרצה – It is a usage dating from Moses as delivered at Sinai (i.e., a traditional interpretation of a written law) that the grave in the depth that was permitted to them, since he did not recognize a person with this defilement ever, and if it this defilement became known to him after he had offered his Passover [sacrifice], he doesn’t need to do the Second Passover. And similarly, a Nazirite to whom it became known about a grave in the depth (i.e., covered up uncleanness discovered), after he brought his sacrifices, he does not need to bring a sacrifice of defilement, for they did not mention the grave in the depth other than with defilement from [contact with] the dead alone.
  
  Mishnah 8
  
  לפני הבירה – The entirety of the Temple is called בירה/the chosen, Divine residence. So that they would be careful that they are not in contact with defilement.
  מעצי המערכה – so that they do not embarrass whomever who lacks wood.
  מיעוטו – and similarly, portions of the sacrifices left over beyond the legal time and bound to be burned of the pure Passover [offering].
  הציקנין – (Pesahim 82a) – the miserly. Narrow-minded/selfish, burn that lesser part that had been defiled and the remnant portions of the sacrifices left over beyond the legal time and bound to be burned from a pure Passover [sacrifice], in front of the chosen, Divine residence.
  
  Mishnah 9
  
  הפסח שיצא – outside of the walls [of Jerusalem].
  ישרף מיד – [it should be burned immediately] on the fourteenth [of Nisan] and he does not have to delay until the morning of the fifteenth in order that it is appearance is allowed to spoil (i.e., wait until the flesh looks disfigured by beginning decay), that is, that it should come to be portions of the sacrifices left over beyond the legal time and bound to be burned. But however, on the Holiday/Yom Tov, he is not able to burn it as we don’t burn Holy Things on Yom Tov.
  נטמאו בעלים או שמתו – there is no invalidation of his body other than on account of something else.
  תעובר צורתו – He should wait until it comes to be portions left over beyond the legal time, and afterwards he should burn it.
  אף זה ישרף מיד – Rabbi Yohanan ben Beroka does not disagree with the First Tanna/teacher [of the Mishnah] other than when the owners became defiled or they had died prior to the tossing of the blood, and it is not considered meat to be eaten and it is for him like an invalidation of his body. But the Halakha is not according to Rabbi Yohanan ben Beroka.
  
  Mishnah 10
  
  העצמות – for he is not able to break them because the break of the bone is prohibited, and there remains among them the brain/marrow which requires burning.
  והגידין – which are forbidden to be eaten and one is not liable for them from the Torah, such as the case of the fat of the sciatic nerve which is permissible, but holy Jews practiced regarding them with a prohibition. Alternatively, the outer sinew which is closest to the skin which is prohibited, and we are not liable concerning it, but from the Torah, it is a remnant left over beyond the legal time, and it is impossible to eat it for the Rabbis prohibited it.
  והנותר – the meat of the Passover [offering] that they had been careless about while eating it and it became a remnant left over beyond the legal time.
  ששה עשר – which is the Intermediate Days of the Festival. Even though it had become defiled in the morning of the first [day], it is not permitted to burn it on the Holy Day, for the burning of Holy Things is a positive commandment, and the Holy Day is a positive commandment and a negative commandment, and a positive commandment does not override a negative commandment and a positive commandment.
  
  Mishnah 11
  
  כל הנאכל בשור הגדול – that already had become distasteful, all in the future will get harder.
  יאכל בגדי הרך – appropriate for eating on Passover all eight days. But what is not eaten with a large ox, is not registered upon it during Passover, even though that it is soft now, since it will get hard over the course of time.
  וראשי כנפים וסחוסים – This is how it should be read: And that which is eaten of the big ox – the ends of the shoulder blades, the gristles, which we call טנרוס /TANROS in the foreign language that are at the head of the shoulder blade and the rest of the gristles such as the ear-lobe and the gristles of the breast and the small ribs at the end of the spine, since the big ox which is eaten by boiling, they eat the soft lamb roasted.
  אבל המותיר בטהור וכו' – as it is written (Exodus 12:10): “You may not leave any of it over until morning; if any of it is left until morning, you shall burn it.” The Biblical verses comes to give a positive commandment after a negative commandment, to say that if you transgressed the negative commandment, fulfill the positive command and you won’t be flogged. Alternatively, since it is a negative commandment which has no action with it, and any negative commandment that doesn’t have an action associated with it, one is not flogged for it.
  והשובר בטמא וכו' – as it is written (Exodus 12:46): “nor shall you break a bone of it,” a kosher/fit individual is warned on the breaking of a bone, but he is not warned on the breaking of a bone of something invalid.
  
  Mishnah 12
  
  אבר – from the Passover [sacrifice].
  שיצא מקצתו – outside of the wall [of Jerusalem], and one must cut that which goes out, as it is written (Exodus 22:30): “[You shall be holy people to Me:] you must not eat flesh torn by beasts in the field;…” and we expound upon this that all meat that went out in the field, that is to say, that it went out side of its wall, such as the Holy of Holies that went outside of the courtyard of the Temple and lesser Holy things that went outside of Jerusalem. That meat which went out was torn and you shall not eat it.
  חותך – the meat that goes out around until one reaches the bone.
  וקולף – [peel] the meat that did not go outside until it reaches the joint where two bones are attached together, and he consumes the meat that he peeled since it had not gone out [from Jerusalem], and he cuts the joint and casts all the bone part of which that went outside [Jerusalem].
  ובמקודשים – in the rest of Holy Things other than the Passover [sacrifice]. קוצץ בקופיץ – that part of the limb that went outside. But on Passover, he is not able to do so because he is warned against breaking a bone.
  מן האגף ולפים כלפנים – the door-stop is called every place of the closing/locking of the doors, which scrapes and strikes against there when we close it, which is [from the inner border of the thickness of the opening until the place of the knocking, from the door-stop and inside, which is] actually inside the city.
  כלפנים – and we ate there the lesser holy things.
  מן האגף ולחוץ – that is, from the place of the knocking and outward is considered as like ther outside.
  החלונות – that are in the wall of Jerusalem, its thickness at the head of the wall on its roof, is considered like inside.
  
  Mishnah 13
  
  שתי חבורות שהיו אוכלות – one Passover [offering].
  אלו הופכים פניהם הילך ואלו הופכים פניהם הילך – and even if they appear as two groups eating one Passover [sacrifice], we don’t care, for the All-Merciful said (Exodus 12:7): “of the houses in which they are to eat it,” which implies two people eating one Passover [sacrifice] in two houses, as it is written: "יאכלו" /”they are to eat it” [two] "אתו"/”it” - one Passover [sacrifice] in two [houses]. And both groups turn their faces like they are in two homes. (see Talmud Pesahim 86a)
  והמיחם – that warms up the warm foods that they pour in it wine, it is permissible to place it in the middle in order that it be pleasing for both groups to pour to here and to there, and even though that it separates between the groups, we don’t care.
  וכשהשמש – [the waiter] who serves both group, stands from one group – one when he began to eat the Passover [sacrifice] with it (i.e., the group) and pours for the other group.
  קופץ את פיו – he closes and muzzles his mouth and turns his face to the side of his group, that they should not suspect him that he is eating with the other group, for one person cannot eat with two groups, as we have said.
  והכלה – who is embarrassed, is permitted to turn her face to the other side and to eat, as the Passover [offering] is eaten in two groups.
  
  
  
  
  
  Mishnah 1
  
  האשה תאכל משל בעלה – all the time that she did not explain that her mind/intentions are with her father, for generally her intention is to be counted with her husband.
  רגל הראשון – that was after her marriage, for it is the manner of married women to go to the house of their fathers.
  תאכל במקום שהיא רוצה – and such is the case where she is not pursued until now to go regularly to the house of her father. Therefore, it is doubtful to us which is preferable to her.
  אפטרופין – an orphan that had two guardians/administrators and he assigned this one for his Passover offering and that one for his Passover offering.
  לא יאכל משל שניהם – neither from the Passover offering of this one, nor from the Passover offering of that one. For who gave permission to divide the one to be appointed with this one and he has no remedy other that if the both of them wanted to be appointed with the one.
  לא יאכל משל רבו – but he eats from his own [only] and since it is the law that they force the master and he writes a bill of manumission for him, even though he has is not yet freed, he is like a free person. Therefore, he eats of his own.
  
  Mishnah 2
  
  שחט גדי יאכל – his master [should eat] from him [the kid] and even though all of the other Passover offerings are regular, the frequent is nullified since he didn’t express to him that he relied on it.
  יאכל מן הראשון – and the second one should be burned. And in the Gemara (Pesahim 88b) maintains that this is specifically with a king and a queen; there are those who say that it is because of the peace of the kingdom, and there are those who say that because they rely on their servants and they are not exacting about their [Passover] meal, whether with kids or lambs. Therefore, he should eat from the first, since there is no intimation that you care for a thing to be exactly as you want it, for with the first, they have fulfilled their religious obligations. But the people of the world that are particular, he should not either from the first nor the second, for we hold that they are not registered with two Passover offerings as one, to eat from whichever of them that he wants, for there is no retrospective designation. For when he wanted to eat from this one, perhaps at the time of slaughtering, mind was not upon it.
  שכח מה שאמר – that he expressed to him a kid or a lamb.
  וטלה שלי – In the Gemara (Pesahim 88b) maintains it such as the case where the servant when to the shepherd where his master is accustomed and who wants his remedy (i.e., that things go right for the master), and he (i.e., the shepherd) said to him: “If it is a kid,” your master would tell you that the kid is his and that the lam is your on the condition that your master will not have possession of it,” and in such a manner, the servant acquires itr, for it had not been like this, what the servant acquired, the master acquired and it would be that both of them belong to the master.
  ופטורים מלעשות פסח שני – and even though both of them go out to the place of burning and are not eaten because their registration was not known. However, the slaughtering and sprinkling [of the blood] are valid, one for this one and one for the other one, for before Heaven it is revealed.
  
  Mishnah 3
  
  על מי שיעלה ראשון לירושלים – He said it in order to make them zealous, that each one would be conscientious to be the first [in Jerusalem]. But however, all of his sons would be registered for the Passover [offering], but the one that would go up to Jerusalem would take possession first and all of his brothers would take possession after him on his behalf.
  עד שיזרוק הדם – he can take possession, even after the slaughtering until the blood is tossed. But Rabbi Shimon admits that they are not registered other than until it is slaughtered. But the Halakha is not according to Rabbi Shimon.
  
  Mishnah 4
  
  הממנה אחרים על חלקו – one from the members of the group that registered others in his share, without the knowledge of the group.
  ראשין בני חבורה לומר לו – “take what is yours, and go out and eat, you and your friends, for the members of the group are appeased/reconciled to have all these opinions in their group. And this Tanna has a Passover offering that is eaten by two groups (see Mishnah Pesahim, Chapter 7, Mishnah 13)
  
  Mishnah 5
  
  זב שראה שתי ראיות – for he is defiled for a seven day period, and does not require a sacrifice.
  שוחטין עליו – even though the sun had not set and he who immersed at the time of the slaughter [of the Passover offering],is worthy to eat it in the evening, and especially someone who was impure who came in contact with the dead whose seventh day occurs on the fourteenth [of Nisan] is postponed until the Second Passover (14 Iyyar), even though it is proper to eat it at night, as it is written (Numbers 9:6): “But there were some men who were unclean by reason of a corpse and could not offer the Passover sacrifice on that day.” On that day they were not able but in the evening they were able to eat the Passover offering, but they are postponed until the Second Passover. But other defilements, if they are worthy to eat at night, we slaughter for him and even though sunset had not come.
  ראה שלש – he was not worthy to eat until he brought atonement.
  שוחטין עליו – if his eighth day fell on the Eve of Passover, even if he did not bring his atonement. But he gave his sacrifices to the Jewish court.
  שומרת יום כנגד יום – Whomever sees [blood] within the eleven days between one menstruation and the [next] menstruation , that is required to court the day afterwards, we slaughter for her on the day of her counting. But since she counted part of the day, she is permitted to immerse [in the ritual bath]. And even though she is lacking sunset [which had not yet arrived], we slaughter [the Passover offering] on her behalf.
  והזבה – who saw [flux] on three consecutive days within the eleven [days between menstruation cycles], must count seven clean [days] and bring a sacrifice, we slaughter [a Passover offering] on her behalf on the eighth [day].
  
  Mishnah 6
  
  האונן – all the time that the dead is not buried he is called an Onen (during the period between death of one’s loved one and burial), and after he is buried, all the day of the death he is called an Onen. And the night afterwards he is an Onen from the Rabbis. But they did not let their words stand in place of extirpation concerning the Passover offering. Therefore, we slaughter for him for in evening it is fitting.
  והמפקח בגל – that fell on a a person and it is unknown if they would find him alive or dead, we slaughter [the Passover offering] for him as he is presumed to be ritually pure until he knows that he has become defiled.
  שוחטין עליהם – in the group of others.
  שמא יביאוהו לידי פסול – lest he become defiled as an Onen for his dead in the midst of his being busily engaged, and opening up a heap of debris, lest we find him dead, and it is found that he formed a tent (i.e., spread himself) on the defilement [of the corpse]. And the imprisoned, lest he not leave, and we are speaking of someone imprisoned in a jail of idolaters. For even though that they promised him lest they not free him, as their mouths spoke falsehoods, but if he was imprisoned by an Israelite, such as case where they force him to divorce an invalid woman, or to pay money, we slaughter for them [a Passover offering] , even by themselves, if they promised to set them free, for the Remnant of Israel does not speak falsehoods. And if the prison was in the midst of Jerusalem, even in the hands of idolaters, we slaughter [a Passover offering] for them by themselves, for it is possible that they are entering for Passover to the prison and eating it there. But for a sick person and an elder, we don’t slaughter [the Passover offering] for them by themselves, lest the illness become heavy upon them and they are not able to eat even an olive’s bulk.
  לפיכך – since at the time of the slaughtering they were appropriate and the blood is tossed upon them if a defilement befell them, like that which we said that they are exempt from performing the Second Passover.
  חוץ מן המפקח הגל – and it is found that he died underneath it one needs to do the Second Passover , for he was ritually impure from the beginning prior to the slaughtering it formed a tent on the defilement from the time that he began to open up the heap of debris, and if the heap was round it certainly formed a tent upon him from the beginning, but if the heap was long, perhaps at the time of the slaughter [of the Passover offering], it had not formed a tent on the defilement, and he is exempt from making the Second Passover.
  
  Mishnah 7
  
  אין שוחטין את הפסח ביחיד – as it is written (Deuteronomy 16:5): “You are not permitted to slaughter the Passover sacrifice [in any of the settlements that the LORD your God is giving you],” that is to say, for an individual.
  אפילו חבורה של מאה – Rabbi Yosi said it, that is to say, the matter does not depend other than on eating. An individual and he is able to eat an olive’s bulk, we slaughter for him; one hundred people and none of them can eat an olive’s bulk, we don’t slaughter for them, and the Halakha is according to Rabbi Yosi.
  אין עושין חבורת נשים ועבדים – to slaughter the Passover offering. Women and slaves are in one group because it offers an occasion to sin, but minors and slaves are not in one group, because of the licentiousness of pederasty. But women and slaves, each one alone, they make a group.
  
  Mishnah 8
  
  אונן טובל ואוכל פסחו לערב – since there is no status of a mourner between death and burial from the Torah other than during the daytime, as it states (Leviticus 10:19): “Had I eaten sin offering today,[would the LORD have approved?]” The daytime is prohibited; the nighttime is permitted. And he requires immersion [in a ritual bath, since he is forbidden until now with Holy Things, the Rabbis had to acquire immersion. But, the Onen/mourner between death and burial does not eat the rest of Holy Things in the evening. But mourning between death and burial is forbidden at night according to the Rabbis, but regarding the Passover sacrifice, they did not let their words stand in the place of extirpation. But the eating of other Holy Things is a mere positive commandment (Exodus 29:33): “These things shall be eaten only by those for whom expiation was made with them [when they were ordained and consecrated; they may not be eaten by a layman, for they are holy].
  השומע על מתו – the day of the report/news [of the death] is the mourner between death and burial according to the Rabbis. And similarly, he who gathered for himself the bones of his father and/or his mother, we say in [Tractate] Moed Katan, that he mourns over them all that day, and in the evening, he does not mourn over them.
  טובל ואוכל בקדשים לערב – for even the day itself is from the Rabbis.
  כפורש מן הקבר – and he needs sprinkling on the third and seventh day, and the Schools of Shammai and Hillel did not disagree other than regarding an uncircumcised heathen who circumcised on the fourteenth [of Nisan], as the School of Hillel holds that there is a decree lest he becomes defiled in the next year and would say that last year, I did not purify from my ritual impurity until the day of the Eve of Passover when I immersed and ate. Now also, I will immerse and eat [the Passover sacrifice], but he didn’t know that last year, he was a heathen and was not susceptible to ritual impurity; now he is an Israelite and susceptible to impurity. But the School of Shammai holds that we do not make this decree. But an uncircumcised Israelite , such as one whose both died on account of circumcision, everyone holds that he immerses and eats his Passover offering in the evening, and we don’t make the decree concerning an uncircumcised Israelite on account of an uncircumcised heathen.
  
  
  
  
  
  Mishnah 1
  
  מי שהיה טמא. שאלו פטורין מן הכרת – the ritually impure or someone who was on a far-off journey, Scripture had exempted from making the First Passover [offering], and the principle of extirpation is concerning the first Passover. Therefore, if they didn’t make the Second Passover [offering], they are exempt from extirpation.
  ואלו חייבין בהכרת – One who inadvertently errs and doesn’t make [the Passover offering] or had been prevented by an unavoidable accident from making [the offering], they were obligated in the First Passover [offering] but that inadvertent error and the accident prevents them [from doing so], but if they willfully did not offer the Second Passover offering, they are liable to extirpation, as it is written (Numbers 9:13): “But if a man who is clean and not on a journey refrains from offering the Passover sacrifice, that person shall be cut off from his kin, [for he did not present the LORD’s offering at its set time; that man shall bear his guilt],” which implies that for all the rest of the inadvertent errs and unavoidable accidents that occurred with the First [Passover offering] except for becoming defiled and being on a far-off journey are liable for extirpation if they did not make the Second Passover [offering].
  
  Mishnah 2
  
  מן המודעית – the name of a place a distance of fifteen miles from Jerusalem, which is the measure of a walk of an average person during the days of Nisan and Tishrei when the days and nights are equal [in length] from sunrise until twilight, which the hour of the offering of the [Passover] Sacrifice.
  חוץ לאסקופת העזרה – even if he was close to Jerusalem and got sick and was delayed and did not arrive to the lintel of the courtyard until the end of the hour of the offering of the [Passover] sacrifice, is judged with the law of “on a far-off journey, for he was from inside from Mudait. And the Halakha is according to Rabbi Akiva.
  לפיכך נקוד על ה' – [of the word] "רחוקה"/”far-off”. I heard to explain that he was distant five cubits from the lintel of the courtyard, for even if he had not been distance other than only five cubits at the end of the hour [of the offering] of the [Passover] sacrifice, he is judged with the law of “on a far-off journey.”
  
  Mishnah 3
  
  והשני חמץ ומצה עמו בבית – As it is written (Numbers 9:12): “…They shall offer it in strict accord with the law of the Passover sacrifice.” It implies that the commandments on his body, such as “roasted” and that “they shall eat it with unleavened bread and bitter herbs” (verse 11), we perform them in strict accord with the law of the Passover [sacrifice], but commandments that are upon his body from another place such as getting rid of leaven and that the Passover [sacrifice] should not be slaughtered with leaven, we do not do this in strict accord with the law of the Passover [sacrifice].
  הראשון טעון הלל באכילתו וכו' – as it is written (Isaiah 30:29): “For you, there shall be singing as on a night when a festival is hallowed;…” The night which is sanctified for the holiday is the First Passover which requires [the recitation of] Hallel, and that which is not sanctified as a holiday does not require [the recitation of] Hallel.
  זה וזה טעונים הלל בעשייתן – for “night” was excluded from the word, “singing,” but “day” is not excluded.
  
  Mishnah 4
  
  לא יאכלו ממנו זבין – for concerning someone who is defiled by reason of a corpse, it is written (Numbers 9:10): "איש כי יהיה טמא לנפש" /”you...who are defiled by a corpse,” and we interpret from it – that an individual (if unclean on Passover) is suspended (i.e., postpones the celebration) until the Second Passover, but not the community (see Talmud Pesahim 66b) (but concerning a woman suffering from gonorrhea, even the community postpones)
  ואם אכלו פטורים מכרת – for a person who eats holy things while his body is impure, as it is written (Leviticus 7:19): “Only he who is clean may eat such flesh.” And near it (verse 20): “But a person who, in a state of uncleanness, eats flesh from the LORD’s sacrifices of well-being, that person shall be cut off from his kin,” meat that is eaten by those who are pure; those who are unclean are liable because of their uncleanness, and is not eaten by the clean, such as the Passover sacrifice that comes with uncleanness, the impure are liable for it because of their uncleanness.
  אף על ביאת מקדש – it exempts the men and women afflicted with gonorrhea if they entered in the Temple pure, and the Passover offering is suspended/postponed, because of the uncleanness, as it is written (Numbers 5:2): “[Instruct the Israelites] to remove from camp anyone with an eruption or a discharge and anyone defiled by a corpse.” At the time that those who are defiled by a corpse are sent out, those suffering with gonorrhea and lepers are sent out; if those who are defiled by a corpse are not sent out, those suffering with gonorrhea and lepers are not sent out. And the first Tanna does not explain the verse in this manner, since all of them need their portions from their gifts. And the Halakha is not according to Rabbi Eliezer.
  
  Mishnah 5
  
  לילה אחד. ופסח דורות נוהג כל שבעה – Our Mishnah is deficient and it should be read as follows: and it is eaten in haste in one night and its fermentation/leavening all day, but the Passover for all generations its fermentation/leavening is for all seven days, for in the Passover of Egypt, it is written (Leviticus 13:3-4): “No leavened bread shall be eaten. You go free on this day [in the month of Abib],” we call it that he should not eat leavened products only on the day when you leave Egypt.
  
  Mishnah 6
  
  שמעתי – from my teachers.
  שתמורת הפסח, קריבה – peace-offerings after the Passover [offering].
  ותמורת הפסח אינה קריבה – and there is a substitute [for an animal set aside] for the Passover which is not offered, that itself is a peace-offering, but it should pasture until a blemish falls upon it and it is sold and he purchases peace offerings with the money received for it, for the left-overs from the Passover sacrifice are sacrificed as peace-offerings.
  ואין לי לפרש – I have forgotten on which one I had heard and should be offered and which one shojld be up out to pasture until it becomes unfit for pasture.
  הפסח – that became lost and he set aside another in its place, and it is found that the First Passover offering comes before the slaughter of the second, that it stood before us at the time of the slaughter, for I have established it at the time of the slaughter for the sake of the Passover offering, and that which which was not offered was pushed away by his hands and it itself is not offered as a peace-offering.
  עד שיסתאב – that a defect will fall upon it and it will not be fit for a sacrifice.
  וכן תמורתו – if he substituted for it a non-sacred animal afterwards.
  לאחר הפסח – that is to say, if after the slaughter of the second is found, for they did not establish the time for slaughter in the name of the Passover offering, and was not pushed aside by hands, and he offered it himself up as a peace offering.
  וכן תמורתו – and the same law applies when Rabbi Yehoshua wants to teach about the Passover sacrifice itself, there is a Passover offering that is made and there is a Passover offering that is not made.
  
  Mishnah 7
  
  ויפלו דמיו לנדבה – we give those monies into a box that is the Temple and offer from them voluntary burnt-offerings.
  לא יביאנו בנו אחריו לשם בפסח – for it is a Passover sacrifice whose owners died and there isn’t here any appointment to office/ordinations.
  
  Mishnah 8
  
  הפסח שנתערב – three lambs, one of the Passover offering, one of a guilt-offering and one of a burnt offering, that were confused, all of them should be sent out to pasture until they suffer a blemish.
  ויביא בדמי היפה שבהן – a burnt offering since perhaps the burnt offering was the best [of them]. And with the money from the best of them is a guilt offering for perhaps the best [of them] was a guilt offering, and with the money of the best of them was a Passover offering, if the Passover offering was first, all of them are to be set out to pasture, but if after the Passover offering they were set out to practice, he should bring them (i.e., the replacement lambs) for peace offerings since it is possible that the best of them was the Passover offering. And that difference in cost that it is necessary to add on to the other two until they reach the price of the best, he loses from his own [funds]. And how does he do it? If the best of them (i.e., of the three) was worth a Sela, he brings three Sela from his home (i.e., his own pocket) and takes the one Sela and says: In every place where it is a burnt offering, it is redeemed with by this Sela, and he brings from it a burnt offering. And he takes the second Sela and says: Every place where it is a guilt offering, it is redeemed by this Sela, and he brings this guilt offering for it, and similarly for the peace offering.
  נתערב הפסח בכבורות – for the giving of them worth (i.e. for firstlings) and the worth of the Passover offering are similar.
  ר' שמעון אומר אם חבורת כהנים יאכלו – all of them at that evening, for the firstlings are fed to the Priests. And he should offer the Passover offering for the sake of the Passover in every place where he is, and the offering of the Firstlings, in every place where they are at, and even though they are lessened at the time of the consumption of the firstling, for the firstling is eaten for two days and one night and now, we don’t eat it other than until midnight like the time [for the eating] of the Passover offering, and it is found that they would bring holy things into a house of impurity; Rabbi Shimon holds that one can bring holy things to the house of impurity; but the Rabbis dispute this and say that they should all be sent out to pasture until they become unclean and he should bring the money from the cost of the best of them as we have mentioned concerning the Passover offering that was mixed with the animal offerings. And the Halakha is not according to Rabbi Shimon.
  
  Mishnah 9
  
  צא ובקש – that which was lost and slaughter it for us.
  אם שלו נשחט ראשון – since for they said to him: “slaughter for us,” upon his they are counted/registered and theirs should be burned, for it is a Passover offering without owners and everyone eats from his (i.e., the individual’s).
  ואם שלהן נשחט ראשון – he (i.e., the individual) eats from his own, for he was not counted/registered on theirs , and they eat from their own, for they retracted themselves from the lost [Passover] offering and they had withdrawn their hands from it.
  והן אינן אוכלין עמו – for perhaps theirs was slaughter first and they withdrew their hands from this one.
  ושלהן יצא לבית השריפה – for perhaps his was slaughter first and they were not counted/registered on the second [one].
  ופטורין מפסח שני – for whichever way you turn, they were counted with the first, and the eating [of it] is not indispensable.
  אמר להן – that individual who went to search out the lost [Passover sacrifice], if I was late, count me/register me with you and slaughter it on my behalf. And they did not say to him, slaughter it for us.
  הוא אוכל עמהן – and his [sacrifice] is burnt, since he was counted/registered with theirs, for he was withdrawn from the first and he retracted from his agency.
  ושלו יצא לבית השריפה – perhaps theirs was slaughtered first and he was withdrawn [from his own for they] were made agents [for him].
  ופטור מפסח שני – for whichever way you turn, he was counted with the first, and the eating [of it] is not indispensable.
  אמר להן – slaughter for me, if I was late.
  ואמרו לו – he requested that he should slaughter for us.
  יאכלו כולם מן הראשון – and he is their agent and they are his agents.
  ואם אין ידוע איזה ראשון שניהם ישרפו – and they are exempt from the Second Passover [offering].
  אינן חייבין באחריות זה לזה – they have claim on each other, and we should not worry which was first, but he eats from his own and they eat from their own.
  
  Mishnah 10
  
  אלו מושכין להם אחד – of the Passover offerings. And these seize for themselves one [of the offerings].
  אחד – [one person] from the members of this group comes near the members of the other group, and one [person] from that [group] comes near this [group].
  וכך הם אומרים – to that individual who comes near them.
  אם שלנו הוא – that Passover offering that we seized for us, we have ascertained well that it is ours. Withdraw your hand from yours and be counted with us on ours.
  אם שלך הוא פסח זה – behold for you are upon it and our hands have withdrawn from ours, and it will be for the people of the other group and we will be accounted on that one which is yours. It is found that if they switched, for the entire group has withdrawn from theirs and are counted on that one that he ascertained. And so the members of the second group say to the individual who comes near them, and by force, one of their [group] has to come near those and to be registered with them, and we don’t say that they should withdraw from their own in every place and those [should withdraw from theirs and they should retract and one group should be registered with one and the other on the other. Because we say in a Baraita in the Gemara (Pesahim 99a) that it is forbidden to have all the members of the group to withdraw their hands from the Passover offering and to leave it without owners, for perhaps they switched and want to withdraw from their Passover offering and be registered to the other, for when they said: behold our hands have withdrawn from ours, there remains a Passover offering without owners immediately, and this is prohibited. And now that one of this group comes near the other group, whichever way you turn that there isn’t here a Passover offering without owners, and if they verified for themselves well, behold, all the members of his group are upon it, except for the one who separated himself from them and withdrew his hand. And if they switched, one of them went with his Passover sacrifice, and when the remainder withdrew their hands from it, he remained upon it.
  וכן חמש חבורות של חמשה חמשה – [five] people, whose Passover offerings became confused, each and every group withdraws from one of the Passover offerings and five people that are in each and every group divide themselves [among the five] Passover offerings. But if they switched, there will not be here a Passover offering that lacks one of its original owners upon it.
  וכך הם אומרים – When they now became new groups, the four say to the one: If this Passover offering is yours, our hands of the four [groups] of us are removed from our Passover offerings in every place that they are and we are accounted with you. Ands similarly, the three say to the two, and similarly, the four to each one of the groups, and similarly for each and every group.
  
  Mishnah 11
  
  שנים שנתערבו פסחיהן – Reuven and Shimon whose Passover offerings became confused, Reuven draws to himself one and Shimon draws to himself another. Reuven goes and registered with him one from the marketplace and says, every place which has my Passover offering you are registered with it, and Reuven comes near the Passover offering that Shimon drew near to himself, and Shimon comes near the Passover offering that Reuven has drawn near to him. And so says Reuven to Yehuda who remains with the Passover offering that Shimon had drawn near him. If yours is this Passover offering, for Shimon had ascertained this well at first, my hands will withdraw from mine and I will be registered with you on this. And if mine is this Passover offering, that I did not intend at first to ascertain well and this is not the Passover offering that I was registered with Shimon, your hand is withdrawn from yours, and registered with me on this. And therefore, each group must register with him someone from the marketplace, for if they came to make a condition when they are individuals and to say, if this Passover offering is mine, and yours is yours, we have ascertained well, and if not, I withdraw my hand from mine and will be registered with yours. It is found that he withdraws from his and he leaves aside his Passover offering without owners, for another has not yet registered upon it. And that is not to say that he will register everyone on that of his friend prior to his withdrawing his hand from his own, for one cannot be registered upon two Passover offerings as one, and this is not his appointment.
  
  
  
  
  
  Mishnah 1
  
  ערבי פסחים סמוך למנחה – before the afternoon [worship] a bit, like a half-an-hour, at the beginning of the tenth hour. For the daily offering/Tamid was made at nine and-one-half hours (i.e., if the sun rose at 6:00 am and set at 6:00 pm – this would be at 3:30 pm), and before the Minha/afternoon sacrifice a half hour would be at the beginning of the tenth hour [of the day] (i.e., 3:00 pm).
  לא יאכל אדם – in order that he would eat Matzah with an appetite because of the beautification/adorning of the Mitzvah/religious act. And bread, simply, he is not able to eat, for Hametz/leavened products are forbidden from the sixth hour and onward, but Matzah also [is forbidden] as we say in the Jerusalem Talmud that a person who eats Matzah on the eve of Passover is like who has engaged in sexual behavior with his betrothed in the house of his father-in-law , and [this prohibition] was not necessary, other than for other foods, so that he would not fill his stomach with them.
  עד שיסב – on a bed or at the table in the manner that free people [eat].
  ולא יפחתו לו – and those who distribute Tzedakah that supports the poor.
  מד' כוסות – corresponding to the four languages of redemption that is found in the Torah portion of Vaera (Exodus 6:6-7): “I will take you out,” “I will save you,” I will redeem you,” and “I will take you [to be My people].”
  ואפילו הוא מתפרנס מן התמחוי – that is the poorest of the por as is taught in the Mishnah in the Tractate Peah (Chapter 8, Mishnah 7) - he who has food for two meals should not take from the soup-kitchen.
  
  Mishnah 2
  
  מברך על היום – At the beginning, the Sanctification of the Day and afterwards comes the wine, and since he Sanctified [the day] at its beginning [with the kindling of candles], so he should do before the blessing [on the wine].
  מברך על היין – first [on the wine], and the same law applies to making Kiddush on bread, for the wine or the bread engender the Sanctification of the Day, and if he has no wine or bread, he should not recite Kiddush.
  
  Mishnah 3
  
  הביאו לפניו – the vegetables so that a young child will recognize them and ask, for it is was not the manner to bring vegetables [to the table] before the meal.
  מטבל בחזרת – not specifically lettuce, for this first dipping is with other vegetables, other than if he lacked other vegetables, he would dip with lettuce in place of other vegetables. And the language of “dipping” means eating, and because all of their eating was done by dipping, which is called eating by dipping. However, this dipping was not with lettuce, as it is taught further on [in our Mishnah] that they would bring before him unleavened bread and lettuce and Haroset, it follows that they had not yet been brought.
  עד שמגיע לפרפר את הפת – to the eating of the unleavened bread. And this comes to inform us that no other eating interrupts between the eating of the vegetables and the eating of the unleavened bread. For before that he would arrive to that lettuce which was commanded, upon which he recites the blessing “on the eating of bitter herbs,” he eats unleavened bread first, as it is written (Numbers 9:11): “They [shall eat it] with unleavened bread and bitter herbs.” Matzot/unleavened bread first and afterwards bitter herbs/Maror.
  וחרוסת – which we make from figs, and nuts, peanuts and almonds and several kinds of fruits and we place in it apples and we clean them with a mortar and mix them in vinegar and put spices, reed stalks, cinnamon, like thin, long wicks, in memory of the straw (used by the Israelite slaves to build the treasure-cities for the Pharaoh) and it needs to be thick, in memory of the plaster.
  שאין חרוסת מצוה – but rather for medicinal purposes to nullify the burning of the lettuce which is bad and hard on the body like poison.
  ר"א ברבי צדוק אומר מצוה – in memory of the apple that women would give birth to their sons there (i.e., in Egypt) without pain, and in memory of the plaster.
  
  Mishnah 4
  
  וכאן הבן שואל – In all the books, it is not written, "וכאן"/”and here,” but rather [it is written], "וכן"/and similarly, like (Numbers 27:6): “The plea of Zelophehad’s daughters is just/"וכן בנות צלפחד דברות" , that is to say, and it is the law that when pouring the second cup [of wine] is when the child asks, “Why is [this night] different?”
  הלילה הזה כולו צלי – At the time when the Temple existed, the child would ask as such.
  מתחיל בגנות – at the outset our ancestors were idolaters and they were slaves.
  ומסיים בשבח – that God (literally, “the place”) brought us close to His service and redeemed our ancestors from Egypt.
  
  Mishnah 5
  
  כל שלא אמר ג' דברים אלו – that he did not explain the reasons of these three things.
  
  Mishnah 6
  
  וחותם בגאולה – that is to say, they conclude the Haggadah with the blessing of redemption. And the first Tanna/teacher [of the Mishnah] did not explain this matter how we make the blessing, but Rabbis Tarfon and Akiva came to explain the matter: Rabbi Tarfon states that we open with the words: “Praised are You….” But he does not conclude it with “Praised are You…,” a thing that we have regarding the blessing for fruits and the blessing of the commandments, which are one [blessing] of gratitude/thanksgiving. But according to Rabbi Akiva, we conclude this with “Praised are You…,” because we add in it words of acceptance and request, “so You should cause us to arrive, etc.” And the Halakha is according to Rabbi Akiva.
  
  Mishnah 7
  
  ברכת שיר – there are those who say, “The soul of all that lives [shall bless Your name]…” and there are those who say, “All Your works will praise You….” And it is has become the practice to recite both.
  בין שלישי לרביעי לא ישתה – so that he not become inebriated and further, he would be unable to complete the Hallel (i.e., Psalms 113-118).. And if one would say that he is already inebriated, for he drank to his desires during the course of the meal, wine that is partaken of during the meal does not make one drunk; wine after the meal makes one drunk.
  
  Mishnah 8
  
  מפטירין – I heard the language of (Psalms 22:8): “[All who see me mock me;] they curl their lips, [they shake their head],” that is to say, they open and say, and my teachers/Rabbis explained the language of taking leave from his friend, for when they leave from the meal, they should not conclude it with the Afikomen, “to take out from before you,” that is to say, remove your utensils from here and let us go and eat in another place, neither bread nor anything, and this was decreed lest one comes to eat the Passover sacrifice in two places, but it is permitted to eat other things in his first place, as long as he does not uproot himself from this group to eat them with another group. And there is in the Gemara (Pesahim 119b) one who explains that “After the Passover meal, we don’t conclude with the Afikoman,” to mean that we don’t take out types of sweet things, and after they have eaten the Passover sacrifice, they should not conclude the meal with the eating of sweet things and fruits that are regularly eaten as a desert, and even in their [own] place, so that they don’t lose the taste of the Passover [sacrifice] from their lips. And this is the most important thing. But just as we don’t conclude the meal after the Passover offering with an Afikoman, we don’t conclude after eating Matzah with an Afikoman, for they would need to eat an olive’s bulk of Matzah at the end at the time when there is no Passover sacrifice, and after that Matzah, we don’t conclude that meal with the eating of another thing.
  ישנו כולם לא יאכלו – if they began to eat their Passover sacrifice and all of them went to sleep, they should not return to eat, for it appears as if they are eating in two places, and after they have slept, they dismiss from their minds from eating more, and he considers it as eating in two places, and it is a mere stringency, but the same law applies concerning Matzah in our times.
  רבי יוסי אומר נתנמנמו יאכלו – it refers to the beginning where the first Tanna/teacher [of the Mishnah] said that if someone of them went to sleep, they should eat, and Rabbi Yosi comes to state that these words [refer to] if they dozed off but did not become sunk in sleep, but if some of them dozed off, those who dozed off should not eat when they awaken from their sleep. And the Halakha is according to Rabbi Yosi.
  
  Mishnah 9
  
  הפסח אחר חצות מטמא את הידים – for it is considered as Notar/portions of sacrifices left over beyond the legal time and bound to be burnt, from midnight onward, and the Rabbis decreed concerning “Notar” that it defiles the hands, as it is written concerning the Passover sacrifice (Exodus 12:8): “They shall eat the flesh that same night,” and it is written there (Exodus 12:12): “For that I night I will go through the land of Egypt…” Just as there, it is until midnight, so also here, until midnight.
  ברכת הפסח – “who has sanctified us with His commandments and commanded us to eat the Passover sacrifice.” The blessing of the [festival] sacrifice: “who has sanctified us with His commandments and commanded us to eat the [festival] sacrifice. And the sacrifice that is mentioned here is the Hagigah/the Festival offering of the fourteenth day [of Nisan]. And the Halakha is according to Rabbi Akiva.