meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Mishnah/Seder Moed/Mishnah Pesachim/English/merged.txt"}
text: Mishnah Pesachim
  משנה פסחים
  merged
  
  This file contains merged sections from the following text versions:
  -Mishnah Yomit by Dr. Joshua Kulp
  -
  
  Mishnah Pesachim
  
  
  
  
  
  On the evening of the fourteenth [of Nissan] they search they house for chametz by the light of a lamp. Every place into which chametz is not brought does not require searching, So why did they rule: two rows of the wine cellar [must be searched]?  [This is actually] a place into which chametz might be taken. Bet Shammai say: two rows over the front of the whole cellar; But Bet Hillel say: the two outer rows, which are the uppermost.
  They need not fear that a weasel may have dragged [chametz] from one room to another or from one place to another, for if so, [they must also fear] from courtyard to courtyard and from town to town, and there would be no end to the matter.
  Rabbi Judah says: they search on the evening of the fourteenth and in the morning of the fourteenth, and at the time of destroying. But the sages say: if he did not search in the evening of the fourteenth he must search on the fourteenth; if he did not search in [the morning of] the fourteenth, he must search during the festival; if he did not search during the festival, he must search after the festival. And what he leaves over he must put away in a hidden place, so that he should not need searching after it.
  Rabbi Meir says: one may eat [chametz] the whole of the five [hours] and must burn [it] at the beginning of the sixth. Rabbi Judah says: one may eat the whole of the four [hours], suspend it the whole of the fifth, and must burn it at the beginning of the sixth.
  Rabbi Judah further said: two unfit loaves of thanksgiving used to lie on the roof of the [Temple] portico:  as long as they lay [there] all the people would eat [chametz]. When one was removed, they would keep it in suspense, neither eating nor burning [it]. When both were removed, all the people began to burn [their chametz]. Rabban Gamaliel says: non-sacred chametz may be eaten the whole of the four [hours] and terumah the whole of the five [hours] and they burn [them] at the beginning of the sixth [hour].
  Rabbi Hanina the vice-chief of the priests says: during all of the days of the priests they never refrained from burning [sacrificial] meat which had been defiled by an offspring of uncleanness with meat which had been defiled by a father of uncleanness, even though they add uncleanness to its uncleanness. Rabbi Akiva added and said: during [all] the days of the priests they did not refrain from lighting oil which had been rendered unclean by a tevul yom in a lamp which had been made unclean by one who had contracted corpse impurity, even though they add uncleanness to its uncleanness.
  Rabbi Meir said: from their words we learn that we may burn clean terumah together with unclean terumah on Pesah. Rabbi Yose said: that is not a [proper] analogy. And Rabbi Eliezer and Rabbi Joshua agree that each is burnt separately. Concerning what do they disagree? In respect of doubtful [terumah] and unclean [terumah]: Rabbi Eliezer says: each is burnt separately But Rabbi Joshua rules: both together.
  
  
  
  Any hour in which one is permitted to eat [chametz], one may feed it to cattle, beasts and birds, and one may sell it to a gentile, and benefit from it is permitted. When its time has passed benefit from it is forbidden, and he may not [even] fire an oven or a stove with it. Rabbi Judah says: there is no removal of chametz except by burning; But the sages say: he may also crumble it and throw it to the wind or cast it into the sea.
  Chametz which belongs to a gentile over which Pesach has passed is permitted for benefit; But that of an Israelite is forbidden for benefit, as it is said, “No leavened bread shall be found with you.”
  If a gentile lent [money] to an Israelite on his chametz, after Pesah it is permitted for use. But if an Israelite lent [money] to a gentile on his chametz, after Pesah it is prohibited for use. If ruins fell on chametz it is as if it is has been removed. Rabban Shimon ben Gamaliel says: provided that a dog cannot search it out.
  One who unwittingly eats terumah chametz on Pesah must repay [to a priest] the principal plus a fifth. Intentionally, he is exempt from payment and from [liability for] its value as fuel.
  These are the things with which they fulfill their obligation on Pesah:  with wheat, with barley, with spelt, with rye, and with oats. And they fulfill [the obligation] with demai, with first tithe whose terumah has been separated, and with second tithe or sanctified property which have been redeemed; And priests [can fulfill their obligation] with hallah and terumah. But not with untithed produce, nor with first tithe whose terumah has not been separated, nor with second tithe or sanctified property which have not been redeemed. Loaves of the thanksgiving offering and the wafers of a nazirite: If he made them for himself, they cannot fulfill [their obligation] with them; If he made them to sell in the market, they can fulfill [their obligation] with them.
  And these are the herbs with which one discharges his obligation on Pesah:  with lettuce [hazaret]; with chicory [olshin]; with wild chicory [tamkah]; with picridium [harhavina], and with sonchus [maror]. They fulfill their obligation whether they are moist or dry, but not preserved [in vinegar], nor stewed nor boiled. And they combine to the size of an olive. And they fulfill their obligation with their stalk[s]. And with demai, and with first tithe from which terumah has been separated, and second tithe and sacred property which have been redeemed.
  One may not soak bran for fowls, but one may scald it. A woman may not soak bran to take with her to the bathhouse, but she may rub dry [bran] on her skin . And a man may not chew wheat and place it on his wound, because it turns into chametz.
  One may not put flour into haroset or into mustard; And if he did put [it], it must be eaten immediately; But Rabbi Meir forbids [it]. One may not boil the Pesah sacrifice, neither in liquids nor in fruit juice but one may baste and dip it in them. The water used by a baker must be poured out, because it causes leavening.
  
  
  
  These must be removed on Pesah:Babylonian kutah, Medean beer, Idumean vinegar, Egyptian zitom, The dyer’s pulp, cook’s dough, and the scribes’ paste. Rabbi Eliezer says: women’s ornaments too. This is the general rule: whatever is of a species of grain must be removed on Pesah. These are subject to a warning but they do not involve karet.
  [With regard to] the dough in the cracks of the kneading trough: if there is as much as an olive in one place, he must remove [it]; but if not, it is nullified through the smallness of its quantity. And it is likewise in the matter of uncleanness: if he objects to it, it makes a break; but if he desires its preservation, it is like the kneading-trough. [With regard to] “deaf” dough, if there is [a dough] similar to it which has become chametz, it is forbidden.
  How do they separate hallah on the festival [from dough which is] in [a state of] uncleanness?Rabbi Eliezer says: she should not call it [hallah] until it is baked. Rabbi Judah ben Batera says: she should put [the dough] into cold water. Rabbi Joshua said:  this is not the chametz concerning which we are warned with, “It shall not be seen”, and “It shall not be found”.  Rather she separates it and leaves it until the evening, and if it ferments it ferments.
  Rabban Gamaliel says: three women may knead at the same time and bake in one oven, one after the other. But the sages say: three women may be engaged with the dough at the same time: one kneads, one shapes and one bakes. Rabbi Akiba says: not all women and not all kinds of wood and not all ovens are alike. This is the general principle: if it [the dough] rises, she should slap it with [hands dipped in] cold water.
  Si’ur must be burnt, while he who eats it is exempt; sidduk must be burnt, while he who eats it is liable to kareth. What is si'ur? [When there are lines on the surface] like locusts’ horns. Sidduk is when the cracks have intermingled with each other, the words of Rabbi Judah. But the sages say: regarding the one and the other, he who eats it is liable for karet. And what is si'ur? When its surface is blanched, like [the face of] a man whose hair is standing [on end].
  If the fourteenth [of Nisan] falls on Shabbat, they remove everything before Shabbat, the words of Rabbi Meir. The sages say: at its [usual] time. Rabbi Eleazar bar Zadok says: terumah before Shabbat, and non-sacred [chametz] at its [usual] time.
  He who is on his way to slaughter his Pesah sacrifice or to circumcise his son or to dine at a betrothal feast at the house of his father-in-law, and remembers that he has chametz at home: if he is able to go back, remove [it], and [then] return to his religious duty, he must go back and remove [it]; but if not, he annuls it in his heart. [If he is on his way] to save from an invasion or from a river or from brigands or from a fire or from a collapse [of a building], he annuls it in his heart. [But if] to rest for pleasure, he must return immediately.
  Similarly, he who went out of Jerusalem and remembered that he had holy meat with him: If he has passed Scopus, he burns it where he is; but if not, he returns and burns it in front of the Temple with the wood of the [altar] pile. And for what [quantity] must they return? Rabbi Meir says: for both when there is as much as an egg; Rabbi Judah says: for both, when there is as much as an olive; But the sages say: holy meat, when there is as much as an olive and chametz, when there is as much as an egg.
  
  
  
  In a place where it is the custom to do work on the eve of Pesah until midday one may do work; where it is the custom not to do work, one may not do work. He who goes from a place where they work to a place where they do not work, or from a place where they do not work to a place where they do work, they place upon him the restrictions of the place from where he departed and the restrictions of the place to where he has gone. And a man must not act differently [from local custom] on account of the quarrels [which would ensue].
  Similarly, he who transports sabbatical year produce from a place where it has ceased [to exist in the field] to a place where it has not ceased or from a place where it has not ceased to a place where it has ceased, he is bound to remove it. Rabbi Judah says:  he can say to them “You can go out too and bring [produce] for yourself.”
  In a place where it is the custom to sell small domesticated animals to non-Jews, such sale is permitted; but where the custom is not to sell, such sale is not permitted. In no place however is it permitted to sell large animals, calves or foals, whether whole or maimed. Rabbi Judah permits in the case of a maimed one. And Ben Bateira permits in the case of a horse.
  In a place where it is the custom to eat roasted [meat] on the night of Pesah, they may eat [it]; where it is the custom not to eat [it], they may not eat [it]. In a place where it is the practice to light a lamp [at home] on the night of Yom Kippur, they may light; where it is the practice not to light, they may not light. And they light [lamps] in synagogues, study-houses, and dark alleys, and for the sake of invalids.
  In a place where it is the custom to do work on the ninth of Av, one may do it; where it is the custom not to do work, one may not do it. And in all places students of sages desist [from work on that day]. Rabban Shimon ben Gamaliel said: a man should always make himself a student of sages. But the sages say:  In Judea they used to do work on the eve of Pesah until midday, while in Galilee they did not work at all. [With regard to] the night:  Beth Shammai forbid [work], but Bet Hillel permit it until sunrise.
  Rabbi Meir says: any work which he began before the fourteenth, he may finish it on the fourteenth; but he may not begin [new work] on the fourteenth, even if he can finish it [on the same day]. The sages say: three craftsmen may work on the eve of Pesah until midday, and these are they: tailors, hairdressers, and laundrymen. Rabbi Yose bar Judah says: shoemakers too.
  They may set up chicken-houses for fowls on the fourteenth; and if a fowl ran away, one may return her to her place; and if she died, one may set another in her place. They may sweep away [the manure] from under an animal’s feet on the fourteenth, but on the festival one may only move it to the side. They may take vessels to and bring them back from a craftsman’s house, even if they are not required for the festival.
  Six things the inhabitants of Jericho did: against three they [the sages] protested, and against three [they] did not protest.And these are those against which they did not protest: They grafted palm trees all day [on the eve of Pesah]; They ‘wrapped up’ the Shema; And they harvested and stacked [their produce] before [the bringing of] the ‘omer. And [for these] they did not protest. And these are those against which they did protest: They permitted [for use] the small branches [of sycamore trees] belonging to sacred property, And they ate the fallen fruit from beneath [trees] on Shabbat, and they gave pe’ah from vegetables; And [for these] they did protest.
  Six things King Hezekiah did, concerning three they [the sages] agreed with him, and concerning three they did not agree with him: He dragged his father's bones [corpse] on a rope bier, and they agreed with him; He crushed the bronze serpent, and they agreed with him; He hid the book of remedies, and they agreed with him. And concerning three they did not agree with him: He cut down the doors of the Temple and sent them to the king of Assyria, and they did not agree with him; He closed up the waters of the Upper Gihon, and they did not agree with him; He intercalated [the month of] Nisan in Nisan, and they did not agree with him.
  
  
  
  The [afternoon] tamid is slaughtered at eight and a half hours and is offered at nine and a half hours. On the eve of Pesah it is slaughtered at seven and a half hours and offered at eight and a half hours, whether it is a weekday or Shabbat. If the eve of Pesah fell on the eve of Shabbat it is slaughtered at six and a half hours and offered at seven and a half hours, and the pesah offering after it.
  A pesah sacrifice which a person slaughtered another purpose, or caught [the blood] or brought it or sprinkled its [blood] for another purpose; Or for its own purpose and for another purpose; or for another purpose and for its own purpose, it is disqualified. How is it “for its own purpose” and [then] “for another purpose”? For the purpose of being a pesah sacrifice [first] and [then] for the purpose of being a well-being offering. [How is it] “for another purpose” and [then] “for its own purpose”? For the purpose of being a well-being offering [first] and [then] for the purpose of being a pesah sacrifice.
  If he slaughtered it for those who cannot eat it or for those who are not registered for it, for uncircumcised persons or for unclean persons, it is unfit. [If he slaughtered it] for those who can eat it and for those who cannot eat it, for those who are registered for it and for those who are not registered for it, for circumcised and for uncircumcised persons, for unclean and for clean persons, it is fit. If he slaughtered it before midday, it is disqualified, because it is said, “[and all of the assembled congregation of Israelites shall slaughter it] at twilight” (Exodus 12:6). If he slaughtered it before the [evening] tamid, it is fit, providing that a person stirs its blood until [that of] the tamid is sprinkled. [Nevertheless] if it was sprinkled [before the tamid], it is fit.
  One who slaughters the pesah with chametz [in his possession] violates a negative commandment. Rabbi Judah says: also the [evening] tamid. Rabbi Shimon says: [If he slaughters] the pesah [with chametz] on the fourteenth for its own purpose, he is liable; [if] for a different purpose, he is exempt. But [for] all other sacrifices, whether slaughtered for their own purpose or for a different purpose, he is exempt. [If he slaughters the pesah with chametz] on the festival for its own purpose, he is exempt; if for a different purpose, he is liable; But [for] all other sacrifices [slaughtered on the festival with chametz], whether for their own purpose or for another purpose, he is liable, except [in the case or] a sin-offering which he slaughtered for a different purpose.
  The pesah is slaughtered in three divisions, as it is said, “And the whole assembly of the congregation of Israel shall slaughter it” (Exodus 12:6):  “assembly,” “congregation,” and “Israel.” The first division entered, the Temple court was filled, and they closed the doors of the Temple court. They sounded a teki'ah, a teru'ah, and a teki'ah. The priests stood in rows, and in their hands were basins of silver and basins of gold, a row which was entirely of silver was of silver, and a row which was entirely of gold was of gold, they were not mixed. And the basins did not have flat bottoms, lest they put them down and the blood becomes congealed.
  The Israelite killed [the lamb]; And the priest caught [the blood]. He would hand it to his colleague and his colleague [would hand it] to his colleague.  And he would receive the full [basin] and give back the empty one.  The priest nearest the altar would sprinkle it once over against the base [or the altar].
  The first division [then] went out and the second entered; the second went out and the third entered. As did the first, so did the second and the third. They recited the Hallel. If they finished it, they repeated, and if they repeated [and were not finished yet], they recited it a third time, though they never did recite it a third time. Rabbi Judah says: the third division never reached, “I love Lord for he hears” (Psalms 116:1), because the people for it were few.
  As it was done on weekdays so it was done on Shabbat, except that the priests would mop up the Temple court, against the will of the sages. Rabbi Judah says:  he [a priest] would fill a goblet with the mixed blood [and] he sprinkled it once on the altar, but the sages did not agree with him.
  How did they hang up [the sacrifices] and flay [them]?There were iron hooks fixed in the walls and in the pillars, on which they hung up [the sacrifices] and flayed [them]. If any one had no place to suspend and flay [their sacrifice], there were there thin smooth staves which he placed on his shoulder and on his fellow’s shoulder, and so hung up [the animal] and flayed [it]. Rabbi Eliezer says: when the fourteenth fell on Shabbat, he placed his hand on his fellow’s shoulder and his fellow’s hand on his shoulder, and he hung up [the sacrifice] and flayed [it].
  Then he tore it and took out its inner fats, placed them in a tray and burnt them on the altar. The first division went out and sat down on the Temple mount, the second [sat] in the hel, while the third remained in its place. When it grew dark they went out and roasted their pesah lambs.
  
  
  
  These things in [connection with] the pesah override Shabbat: its slaughtering and the sprinkling of its blood and the cleansing of its innards and the burning of its fat. But its roasting and the washing of its innards do not override Shabbat. Carrying it and bringing it from outside the Shabbat border and cutting off its wart do not override Shabbat. R. Eliezer says they do override [Shabbat].
  Rabbi Eliezer said: is it not logical: if slaughtering, which is [usually forbidden] as a labor, overrides Shabbat, shouldn’t these, which are [only forbidden] as mandated rest (shevut), override Shabbat? Rabbi Joshua said to him: let the festival prove this, for they permitted labor [on the festival] and forbade [activities forbidden because of] shevut. Rabbi Eliezer said to him: what is this, Joshua?  What proof is a voluntary act in respect of a commandment! Rabbi Akiva answered and said: let sprinkling [purificatory waters] prove it, which is [performed] because it is a commandment and is [forbidden only] as a shevut, yet it does not override Shabbat; so you too, do not wonder at these, that though they are [required] on account of a commandment and are [forbidden only] as shevut, yet they do not override Shabbat. Rabbi Eliezer said to him: but in respect of that I am arguing: if slaughtering, which is a labor, overrides Shabbat, is it not logical that sprinkling, which is [only] a shevut, should override Shabbat! Rabbi Akiva said to him: or the opposite: if sprinkling, which is [forbidden] as a shevut, does not override Shabbat, then slaughtering, which is [normally forbidden] on account of labor, is it not logical that it should not override Shabbat. Rabbi Eliezer said to him:  Akiva! You are uprooting what is written in the Torah, “at twilight, offer it at its set time” (Numbers 9:3), both on week-days and on Shabbat. He said to him: master, give me an appointed time for these as there is an appointed season for slaughtering! Rabbi Akiva stated a general rule: work which could be done on the eve of Shabbat does not override Shabbat; slaughtering, which could not be done on the eve of Shabbat, does override Shabbat.
  When does he bring a hagigah with it [the pesah sacrifice]? When it comes during the week, in purity, and in small [amounts]. But when it comes on Shabbat, in large [amounts], and in impurity, one does not bring the hagigah with it.
  The hagigah was brought of flocks, herds, lambs or goats, of the males or the females. And it is eaten two days and one night.
  If the pesah was slaughtered for a different purpose on Shabbat, he [the slaughterer] is liable to a sin-offering on its account. All other sacrifices which he slaughtered as a pesah: if they are not fit [to be a pesah] he is liable; if they are fit [to be a pesah]: Rabbi Eliezer makes him liable to a sin-offering, But Rabbi Joshua exempts him. Rabbi Eliezer said to him: if for the pesah, which it is permitted [to slaughter] for its own purpose, yet when he changes its purpose he is liable; then [other] sacrifices, which are forbidden [to slaughter even] for their own purpose, if he changes their purpose is it not logical that he should be liable. Rabbi Joshua said to him:  not so. If you say [with regard to] the pesah, [he is liable] because he changed it to something that is forbidden; will you say [the same] of [other] sacrifices, where he changed them for something that is permitted? Rabbi Eliezer said to him: let the community sacrifices prove it, which are permitted for their own sake, yet he who slaughters [other sacrifices] in their name is liable. Rabbi Joshua said to him: not so. If you say [with regard to] the public sacrifices, [that is] because they have a limit; will you say [the same] of the pesah, which has no limit? Rabbi Meir says: he too who slaughters [other sacrifices] in the name of public sacrifice is not liable.
  If he slaughtered it for those who are not its eaters, or for those who were not registered for it, for uncircumcised or for unclean [persons], he is liable. [If he slaughtered it] for its eaters and for those who are not its eaters, for those who are registered for it and for those who are not registered for it, for circumcised and for uncircumcised, for unclean and for clean [persons], he is exempt. If he slaughtered it, and it was found to possess a blemish, he is liable. If he slaughtered it and it was found to be an internal terefah, he is exempt. If he slaughtered it, and [then] it became known that its owners had withdrawn their hands from it, or that they had died, or that they had become unclean, he is not culpable, because he slaughtered it with permission.
  
  
  
  How is the pesah roasted?They bring a spit of pomegranate wood and thrust it into its mouth [right down] as far as its buttocks, and place its legs and its entrails inside it, the words of Rabbi Yose the Galilean. Rabbi Akiva says: this is like boiling, rather they are hung outside it.
  One may not roast the pesah either on a [metal] spit or on a grill. Rabbi Zadok said: it once happened that Rabban Gamaliel said to his servant Tabi, “Go out and roast us the pesah on the grill.” If it [the pesah] touched the clay of the oven, he should pare its place. If some of its juice dripped on to the clay [of the oven] and dripped back on to it, he must remove its place. If some of its juice fell on the flour, he must take a handful away from its place.
  If he basted it [the pesah] with oil of terumah: If they who registered for it are a company of priests, they may eat [it]. But if Israelites, if it is [still] raw, they may wash it off; if it is roasted, he must pare the outer part. If he anointed it with oil of second tithe, he must not charge its value for the members of the company, because second tithe must not be redeemed in Jerusalem.
  Five things [sacrifices] may come in uncleanness, but may not be eaten in uncleanness:the omer, the two loaves, the showbread, the sacrifices of the public peace-offerings, and the goats of new months. The pesah which comes in uncleanness is [also] eaten in uncleanness, for from the very beginning it came for no other purpose but to be eaten.
  If the flesh was defiled while the fat remained [clean], he may not sprinkle the blood but if the fat was defiled while the flesh has remained [clean], he must sprinkle the blood. But in the case of [other] dedicated sacrifices it is not so, rather even if the flesh was defiled while the fat has remained clean, he must sprinkle the blood.
  If the community or the majority thereof was unclean, or if the priests were unclean and the community clean, they make [the pesah sacrifice] in uncleanness. If a minority of the community were unclean: those who are clean observe the first [Pesah], while those who are unclean observe the second.
  A pesah whose blood has been sprinkled and then it became known that it was unclean, the frontlet propitiates. If the body of [the owner] became unclean, the frontlet does not propitiate, because they [the sages] said: [in the case of] a nazirite, and he who sacrifices the pesah-offering, the frontlet propitiates for the uncleanness of the blood, but the frontlet does not propitiate for the uncleanness of the body [of the owner]. If he was defiled with the uncleanness of the deep, the frontlet propitiates.
  If all or most of [the pesah] became unclean they burn it in front of the Birah with the wood of the pile. If a lesser part of it became unclean, and also “remainder”, they [the people] burn it in their courtyards or on their roofs with their own wood. Misers burn it in front of the Birah, in order to benefit from the wood of the pile.
  A pesah which went out [beyond the walls of Jerusalem] or was defiled must be burned immediately. If its owners were defiled or they died, its form must change and [then] it is burned on the sixteenth [of Nisan]. Rabbi Yohanan ben Berokah says: this too must be burned immediately, because there are none to eat it.
  The bones, and the sinews, and the “remainder” [of the pesah] are burned on the sixteenth. If the sixteenth falls on Shabbat, they are burned on the seventeenth, because they do not override either Shabbat or the festival.
  Everything which can be eaten of a full-grown ox may be eaten of a tender goat, as well as the tops of the forelegs and the cartilages. He who breaks a bone of a clean pesah receives forty [lashes] but he who leaves over [flesh] of a clean [pesah] or breaks [a bone] of an unclean [one] does not receive the forty [lashes.]
  If part of a limb went outside, he cuts [the flesh] as far as the bone and pares it until he reaches the joint and cuts it away. But in the case of [other] sanctified meat he cuts it off with a large knife, because they are not subject to the [prohibition of] breaking a bone. From the door-stop and within it is as the inside; From the door-stop and without is as outside. The windows and the thickness of the wall are as the inside.
  Two companies which are eating in one room, these turn their faces in one direction and eat and they turn their faces in another direction and eat, and the boiler is in the middle. When the servant rises to mix [the wine], he must shut his mouth and turn his face away [from the other company] until he reaches his own company and [there] he eats. But a bride may turn her face away and eat.
  
  
  
  A wife, when she is in her husband’s home, and her husband slaughtered on her behalf and her father slaughtered on her behalf, she must eat of her husband's. If she went to spend the first festival in her father's home, and her father slaughtered on her behalf and her husband slaughtered on her behalf, she may eat wherever she pleases. An orphan on whose behalf his guardians slaughtered may eat wherever he pleases. A slave of two partners may not eat of either. He who is half slave and half free may not eat of his master's.
  One who says to his slave, “Go out and slaughter the pesah on my behalf”, if he slaughtered a kid, he may eat it; if he slaughtered a lamb, he may eat it; if he slaughtered a kid and a lamb, he eats the first. If he forgot what his master told him, how should he act? He should slaughter a lamb and a kid and declare, “If my master told me [to slaughter] a kid, the kid is his and the lamb is mine; and if my master told me [to slaughter] a lamb, the lamb is his and the kid is mine.” If his master [also] forgot what he told him, both animals go to the place of burning, but they [the master and the slave] are exempt from sacrificing the second pesah.
  If a man says to his children, “Behold, I am going to slaughter the pesah on behalf of whichever of you goes up first to Jerusalem,” as soon as the first has put his head and the greater part of his body [into Jerusalem] he has acquired his portion, and he acquires it on behalf of his brothers with him. One may always register for it as long as there is as much as an olive’s worth for each one [registered]. They may register and withdraw their hands from it until it has been slaughtered; Rabbi Shimon says: until the blood is sprinkled.
  If one registers others with him [to share] in his portion, the members of the company are permitted to give him his [portion], and he eats his and they eat theirs.
  If a zav saw two instances [of discharge], they slaughter [the pesah] on his behalf on his seventh [day]. If he saw three [instances of discharge], they slaughter on his behalf on his eighth [day]. If a woman observes a “day for a day”, they slaughter on her behalf on her second day. If she saw [a discharge] on two days, they slaughter on her behalf on the third [day]. And as for a zavah, they slaughter on her behalf on the eighth [day].
  [As to] an onen, and one who is removing a heap [of stones], and likewise one whom they promised to take out of prison, and a sick or an old person who can eat as much as an olive, they slaughter on their behalf. [Yet in the case of] all these, they may not slaughter for them alone, lest they bring the pesah to disqualification. Therefore if a disqualification occurs to them, they are exempt from keeping the second pesah, except for one who was removing the heap, because he was unclean from the beginning.
  They may not slaughter the pesah for a single person, the words of Rabbi Judah. But Rabbi Yose permits it. And even a company of a hundred who cannot eat as much as an olive, one may not slaughter [a pesah] for them. And one may not form a company of women and slaves and minors.
  An onen immerses [in a mikveh] and eats his pesah in the evening, but not [other] sacred food. One who hears about his dead [for the first time], and one who gathers the bones [of his dead relative] immerses and eats sacred food. A convert who converts on the eve of Pesah: Bet Shammai say:  he immerses and eats his pesah in the evening. Bet Hillel say:  anyone who separates from the foreskin is like one who separates from the grave.
  
  
  
  He who was unclean or on a far-off journey and did not keep the first [Pesah] must keep the second. If he unwittingly erred or was prevented and did not keep the first, he must keep the second. If so, why does it say “an unclean person” and “one who was one a long journey” specified? That these are not liable to karet, whereas these are liable to karet.
  What is “a far-off journey”?From Modi’im and beyond, and the same distance on all sides [of Jerusalem], the words of Rabbi Akiva. Rabbi Eliezer says: from the threshold of the Temple court and beyond. Rabbi Yose said to him: for that reason the heh has a dot on it in order to say, not because it is really far-off, but [even when one is] from the threshold of the Temple court and beyond.
  What is the difference between the first Pesah and the second?The first is subject to the prohibition of [chametz] shall not be seen and [chametz] shall not be found, while at the second matzah and chametz are in the house with him. The first requires [the reciting of] Hallel when it is eaten, while the second does not require Hallel when it is eaten. But both require [the reciting of] Hallel when they are sacrificed, and they are eaten roasted with matzah and bitter herbs, and they override Shabbat.
  The pesah which comes in impurity: zavin and zavot, menstruant women and women after childbirth do not eat from it, yet if they did eat they are exempt from karet. Rabbi Eliezer exempts [them] even [of the karet normally incurred] for entering the sanctuary.
  What is the difference between the pesah [which was offered] in Egypt and the pesah of [subsequent] generations?The pesah in Egypt was taken on the tenth [of Nisan], And it required sprinkling with a bunch of hyssop on the lintel and on the two door-posts, And it was eaten in haste on one night, whereas the pesah of [subsequent] generations is kept the whole seven [days].
  Rabbi Joshua said: I have heard that the substitute of a pesah is sacrificed, and that the substitute of a pesah is not sacrificed, and I cannot explain. Rabbi Akiva said:  I will explain: The pesah which was found before the slaughtering of the pesah must be left to graze until it becomes unfit, and then it may be sold, and one brings a peace-offering with the money; and the same applies to its substitute. [If found] after the slaughtering of the pesah, it is offered as a wellbeing offering, and the same applies to it substitute.
  If a man sets aside a female for his pesah or a two-year old male, it should be left to graze until it becomes unfit, then it should be sold, and its money is spent on a voluntary sacrifice. If a man separates his pesah and dies, his son after him should not bring it as a pesah but rather as a wellbeing offering.
  If a pesah became mixed up with other sacrifices, they all graze until they become unfit [through a blemish], then they are sold, and then he must bring [a replacement] for the price of the best of this type, and bring for the price of the best of this type and he loses the remainder from his own pocket. If it became mixed up with first-borns:  Rabbi Shimon says: if [the pesah belonged to] a company of priests, they eat [all of the animals that night].
  A company lost their pesah and they said to one [who was registered with them], “Go and seek it, and slaughter it on our behalf”; and he went, found, and slaughtered it, and they [also] took an animal and slaughtered [it]: If his was slaughtered first, he eats of his and they eat with him. And if theirs was first slaughtered, they eat of theirs, while he eats of his. And if it is unknown which of them was first slaughtered, or if they slaughtered both of them at the same time, he eats of his, but they may not eat with him; while theirs goes forth to the place of burning, and they are exempt from keeping the second Pesah. He said to them, “If I delay, go forth and slaughter on my behalf,’, [and] then he went and found it and slaughtered [it], while they took [another] and slaughtered [it]: If theirs was slaughtered first, they eat of theirs while he eats with them; And if his was slaughtered first, he eats of his and they eat of theirs. And if it is unknown which of them was slaughtered first, or if they slaughtered both of them at the same time, they eat of theirs, but he may not eat with them, while his goes forth to the place of burning, and he is exempt from keeping the second Pesah. He said to them, and they said to him:  they all eat of the first [to be slaughtered], and if it is unknown which of them was slaughtered first, both go forth to the place of burning. If he did not say to them and they did not say to him, they are not responsible for each other.
  Two companies whose pesah sacrifices became mixed up: these take possession of one [animal] and these take possession of one. One member of these joins those, and one member of those joins these, and thus they declare: if this pesah is ours, your hands are withdrawn from your own and you are registered for ours; while if this pesah is yours, our hands are withdrawn from ours and we are registered for yours. Similarly, if there are five companies consisting of five members each or of ten each, they draw one from each company and say thusly.
  If the pesah sacrifices belonging to two [individuals] became mixed up, each takes possession of one [animal]; This one registers someone from the marketplace with him and that one registers someone from the marketplace with him. This one goes over to that one and that one goes over to this one, and thus  they declare: “If this pesah is mine, your hands are withdrawn from yours and you are registered for mine; while if this pesah is yours, my hands are withdrawn from mine and I am registered for yours.”
  
  
  
  On the eve of Pesah close to minhah one may not eat until nightfall. Even the poorest person in Israel must not eat [on the night of Pesah] until he reclines. And they should give him not less than four cups [of wine], and even from the charity plate.
  They mixed him the first cup: Bet Shammai says:  first he blesses over the day and then over the wine. Bet Hillel says:  first he blesses over the wine and then over the day.
  They bring [it] in front of him. He dips lettuce before until he reaches the appetizer that precedes the bread. They bring before him matzah, lettuce, and haroset (and two dishes) though the haroset is not mandatory. Rabbi Elazar son of Rabbi Zadok says: it is mandatory. And in the Temple they bring the body of the pesah before him.
  They mixed him a second cup, and here the son questions his father. If the son lacks the intelligence to ask, his father instructs him: How different this night is from all other nights! On all other nights we eat hametz and matzah, tonight only matzah. On all other nights we eat other vegetables, tonight only bitter herbs. On all other nights, we eat meat roasted, boiled or cooked, tonight only roasted. On all other nights we dip once, tonight twice. And according to the intellect of the son, the father instructs him. He begins with shame and concludes with praise; and expounds from “A wandering Aramean was my father” (Deuteronomy 6:20-25) until he completes the whole section.
  Rabban Gamaliel used to say: whoever does not make mention of these three things on Pesah does not fulfill his duty. And these are they: the pesah, matzah, and bitter herbs. The pesah because the Omnipresent passed over the houses of our fathers in Egypt. The matzah because our fathers were redeemed from Egypt. The bitter herb because the Egyptians embittered the lives of our fathers in Egypt. In every generation a man is obligated to regard himself as though he personally had gone forth from Egypt, because it is said, “And you shall tell your son on that day, saying: ‘It is because of that which the Lord did for me when I came forth out of Egypt” (Exodus 13:8). Therefore it is our duty to thank, praise, laud, glorify, raise up, beautify, bless, extol, and adore Him who made all these miracles for our fathers and ourselves; He brought us forth from slavery into freedom, from sorrow into joy, from mourning into festivity, from darkness into great light, and from servitude into redemption. Let us say before him, Hallelujah!
  How far does one recite it? Bet Shammai say: Until “As a joyous mother of children” (Psalms 113:9). But Bet Hillel say: Until “The flinty rock into a fountain of waters” (Psalms 114:8). And he concludes with [a formula of] redemption. Rabbi Tarfon says: “Who redeemed us and redeemed our fathers from Egypt”, but he did not conclude [with a blessing]. Rabbi Akiva says: “So may the Lord our God and the God of our fathers bring us to other appointed times and festivals which come towards us for peace, rejoicing in the rebuilding of Your city and glad in Your service, and there we will eat of the sacrifices and the pesahim” etc. until “Blessed are You who has redeemed Israel.”
  They poured him a third cup, blesses over his meal. A fourth [cup], he concludes the Hallel, and recites over it the blessing of song. Between these cups if he wants he may drink; between the third and the fourth he may not drink.
  One may not conclude the pesah meal with an afikoman. If some of them fell asleep, they may eat [the pesah when they wake up]. If all of them fell asleep they may not eat. Rabbi Jose says: if they napped, they may eat, but if they fell asleep, they may not eat.
  The pesah defiles one’s hands after midnight. Piggul and remnant defile one’s hands. If he recited the blessing for the pesah, he thereby exempts the sacrifice [the hagigah]; [but] if he recited the blessing for the sacrifice [the hagigah], he does not exempt the pesah, the words of Rabbi Ishmael. Rabbi Akiva says: this does not exempt that nor does that exempt this.