(1) The LORD said to Moses and Aaron in the land of Egypt: (2) This month shall mark for you the beginning of the months; it shall be the first of the months of the year for you. (3) Speak to the whole community of Israel and say that on the tenth of this month each of them shall take a lamb to a family, a lamb to a household. (4) But if the household is too small for a lamb, let him share one with a neighbor who dwells nearby, in proportion to the number of persons: you shall contribute for the lamb according to what each household will eat. (5) Your lamb shall be without blemish, a yearling male; you may take it from the sheep or from the goats. (6) You shall keep watch over it until the fourteenth day of this month; and all the assembled congregation of the Israelites shall slaughter it at twilight. (7) They shall take some of the blood and put it on the two doorposts and the lintel of the houses in which they are to eat it. (8) They shall eat the flesh that same night; they shall eat it roasted over the fire, with unleavened bread and with bitter herbs. (9) Do not eat any of it raw, or cooked in any way with water, but roasted—head, legs, and entrails—over the fire. (10) You shall not leave any of it over until morning; if any of it is left until morning, you shall burn it. (11) This is how you shall eat it: your loins girded, your sandals on your feet, and your staff in your hand; and you shall eat it hurriedly: it is a passover offering to the LORD. (12) For that night I will go through the land of Egypt and strike down every first-born in the land of Egypt, both man and beast; and I will mete out punishments to all the gods of Egypt, I the LORD. (13) And the blood on the houses where you are staying shall be a sign for you: when I see the blood I will pass over you, so that no plague will destroy you when I strike the land of Egypt. (14) This day shall be to you one of remembrance: you shall celebrate it as a festival to the LORD throughout the ages; you shall celebrate it as an institution for all time. (15) Seven days you shall eat unleavened bread; on the very first day you shall remove leaven from your houses, for whoever eats leavened bread from the first day to the seventh day, that person shall be cut off from Israel. (16) You shall celebrate a sacred occasion on the first day, and a sacred occasion on the seventh day; no work at all shall be done on them; only what every person is to eat, that alone may be prepared for you. (17) You shall observe the [Feast of] Unleavened Bread, for on this very day I brought your ranks out of the land of Egypt; you shall observe this day throughout the ages as an institution for all time. (18) In the first month, from the fourteenth day of the month at evening, you shall eat unleavened bread until the twenty-first day of the month at evening. (19) No leaven shall be found in your houses for seven days. For whoever eats what is leavened, that person shall be cut off from the community of Israel, whether he is a stranger or a citizen of the country. (20) You shall eat nothing leavened; in all your settlements you shall eat unleavened bread. (21) Moses then summoned all the elders of Israel and said to them, “Go, pick out lambs for your families, and slaughter the passover offering. (22) Take a bunch of hyssop, dip it in the blood that is in the basin, and apply some of the blood that is in the basin to the lintel and to the two doorposts. None of you shall go outside the door of his house until morning. (23) For when the LORD goes through to smite the Egyptians, He will see the blood on the lintel and the two doorposts, and the LORD will pass over the door and not let the Destroyer enter and smite your home. (24) “You shall observe this as an institution for all time, for you and for your descendants. (25) And when you enter the land that the LORD will give you, as He has promised, you shall observe this rite. (26) And when your children ask you, ‘What do you mean by this rite?’ you shall say, ‘It is the (27)passover sacrifice to the LORD, because He passed over the houses of the Israelites in Egypt when He smote the Egyptians, but saved our houses.’” The people then bowed low in homage. (28) And the Israelites went and did so; just as the LORD had commanded Moses and Aaron, so they did. (29) In the middle of the night the LORD struck down all the first-born in the land of Egypt, from the first-born of Pharaoh who sat on the throne to the first-born of the captive who was in the dungeon, and all the first-born of the cattle. (30) And Pharaoh arose in the night, with all his courtiers and all the Egyptians—because there was a loud cry in Egypt; for there was no house where there was not someone dead. (31) He summoned Moses and Aaron in the night and said, “Up, depart from among my people, you and the Israelites with you! Go, worship the LORD as you said! (32) Take also your flocks and your herds, as you said, and begone! And may you bring a blessing upon me also!” (33) The Egyptians urged the people on, impatient to have them leave the country, for they said, “We shall all be dead.” (34) So the people took their dough before it was leavened, their kneading bowls wrapped in their cloaks upon their shoulders. (35) The Israelites had done Moses’ bidding and borrowed from the Egyptians objects of silver and gold, and clothing. (36) And the LORD had disposed the Egyptians favorably toward the people, and they let them have their request; thus they stripped the Egyptians. (37) The Israelites journeyed from Raamses to Succoth, about six hundred thousand men on foot, aside from children. (38) Moreover, a mixed multitude went up with them, and very much livestock, both flocks and herds. (39) And they baked unleavened cakes of the dough that they had taken out of Egypt, for it was not leavened, since they had been driven out of Egypt and could not delay; nor had they prepared any provisions for themselves. (40) The length of time that the Israelites lived in Egypt was four hundred and thirty years; (41) at the end of the four hundred and thirtieth year, to the very day, all the ranks of the LORD departed from the land of Egypt. (42) That was for the LORD a night of vigil to bring them out of the land of Egypt; that same night is the LORD’s, one of vigil for all the children of Israel throughout the ages. (43) The LORD said to Moses and Aaron: This is the law of the passover offering: No foreigner shall eat of it. (44) But any slave a man has bought may eat of it once he has been circumcised. (45) No bound or hired laborer shall eat of it. (46) It shall be eaten in one house: you shall not take any of the flesh outside the house; nor shall you break a bone of it. (47) The whole community of Israel shall offer it. (48) If a stranger who dwells with you would offer the passover to the LORD, all his males must be circumcised; then he shall be admitted to offer it; he shall then be as a citizen of the country. But no uncircumcised person may eat of it. (49) There shall be one law for the citizen and for the stranger who dwells among you. (50) And all the Israelites did so; as the LORD had commanded Moses and Aaron, so they did. (51) That very day the LORD freed the Israelites from the land of Egypt, troop by troop.

Observe the month of Abib and offer a (1)passover sacrifice to the LORD your God, for it was in the month of Abib, at night, that the LORD your God freed you from Egypt. (2) You shall slaughter the passover sacrifice for the LORD your God, from the flock and the herd, in the place where the LORD will choose to establish His name. (3) You shall not eat anything leavened with it; for seven days thereafter you shall eat unleavened bread, bread of distress—for you departed from the land of Egypt hurriedly—so that you may remember the day of your departure from the land of Egypt as long as you live. (4) For seven days no leaven shall be found with you in all your territory, and none of the flesh of what you slaughter on the evening of the first day shall be left until morning. (5) You are not permitted to slaughter the passover sacrifice in any of the settlements that the LORD your God is giving you; (6) but at the place where the LORD your God will choose to establish His name, there alone shall you slaughter the passover sacrifice, in the evening, at sundown, the time of day when you departed from Egypt. (7) You shall cook and eat it at the place that the LORD your God will choose; and in the morning you may start back on your journey home. (8) After eating unleavened bread six days, you shall hold a solemn gathering for the LORD your God on the seventh day: you shall do no work.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(10) [The sacrifice] would be torn open, and the pieces [which were to be sacrificed on the altar] were removed, placed on a large dish, and burned on the altar. [When] the first group had gone out, they [went and] sat on the Temple mount; [when] the second [went out, it sat] in the cheil [a low fence around the Temple, which served as a boundary, beyond which entry to those impure was prohibited]; [when] the third group [finished], it stood [remained] in its place. When it became dark, they [all] went out to roast their Pesach sacrifices.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

so too, here he should use a piece of matza. Alternatively: Just as the manner of a poor person is that he heats the oven and his wife bakes quickly, before the small amount of wood they have is used up, so too here; when baking matza, he heats the oven and his wife bakes quickly so the dough doesn’t rise. This is why matza is called the poor man’s bread. The mishna states that they bring the ḥaroset to the leader of the seder, although eating ḥaroset is not a mitzva. The Gemara asks: And if it is not a mitzva, for what reason does one bring it to the seder? Rabbi Ami said: It is brought due to the poison in the bitter herbs, which is neutralized by the ḥaroset. In this regard, Rav Asi said: The remedy for one who ate the poison in lettuce is to eat a radish. The remedy for the poison in a radish is leeks. The remedy for the poison in leeks is hot water. A remedy for the poison in all vegetables is hot water. The Gemara comments: In the meantime, while one is waiting for someone to bring him the remedy, let him say the following incantation: Poison, poison, I remember you, and your seven daughters, and your eight daughters-in-law. The mishna states: Rabbi Elazar, son of Rabbi Tzadok, says that eating ḥaroset is a mitzva. The Gemara asks: What is the nature of this mitzva? The Gemara answers: Rabbi Levi says: It is in remembrance of the apple, as apple is one of the ingredients in ḥaroset. The verse states: “Who is this who comes up from the wilderness, reclining upon her beloved? Under the apple tree I awakened you” (Song of Songs 8:5), which is an allusion to the Jewish people leaving Egypt. And Rabbi Yoḥanan says: The ḥaroset is in remembrance of the mortar used by the Jews for their slave labor in Egypt. Abaye said: Therefore, to fulfill both opinions, one must prepare it tart and one must prepare it thick. One must prepare it tart in remembrance of the apple, and one must prepare it thick in remembrance of the mortar. It was taught in a baraita in accordance with the opinion of Rabbi Yoḥanan: The spices used in the ḥaroset are in remembrance of the hay that our forefathers used for building in Egypt, and the ḥaroset itself is in remembrance of the mortar. Rabbi Elazar, son of Rabbi Tzadok, said: When selling ḥaroset, the small shopkeepers in Jerusalem would say as follows: Come and take spices for yourselves for the mitzva. MISHNA: The attendants poured the second cup for the leader of the seder, and here the son asks his father the questions about the differences between Passover night and a regular night. And if the son does not have the intelligence to ask questions on his own, his father teaches him the questions. The mishna lists the questions: Why is this night different from all other nights? As on all other nights we eat leavened bread and matza as preferred; on this night all our bread is matza. As on all other nights we eat other vegetables; on this night we eat bitter herbs. The mishna continues its list of the questions. When the Temple was standing one would ask: As on all other nights we eat either roasted, stewed, or cooked meat, but on this night all the meat is the roasted meat of the Paschal lamb. The final question was asked even after the destruction of the Temple: As on all other nights we dip the vegetables in a liquid during the meal only once; however, on this night we dip twice. And according to the intelligence and the ability of the son, his father teaches him all or part of these questions. When teaching his son about the Exodus, he begins with the Jewish people’s disgrace and concludes with their glory. And he expounds from the passage: “An Aramean tried to destroy my father” (Deuteronomy 26:5), the declaration one recites when presenting his first fruits at the Temple, until he concludes explaining the entire section. GEMARA: The Sages taught: If his son is wise and knows how to inquire, his son asks him. And if he is not wise, his wife asks him. And if even his wife is not capable of asking or if he has no wife, he asks himself. And even if two Torah scholars who know the halakhot of Passover are sitting together and there is no one else present to pose the questions, they ask each other. The mishna states that one of the questions is: Why is this night different from all other nights? As on all other nights we dip once; however, on this night we dip twice. Rava strongly objects to this statement of the mishna: Is that to say that on every other day there is no alternative but to dip once? Is there an obligation to dip at all on other days, as indicated by the wording of the mishna? Rather, Rava said that this is what the mishna is teaching: As on all other nights we are not obligated to dip even once; however, on this night we are obligated to dip twice. Rav Safra strongly objects to this explanation: Is it obligatory for the children? As previously mentioned, the reason one dips twice is to encourage the children to ask questions. How can this be called an obligation? Rather, Rav Safra said that this is what the mishna is teaching: We do not normally dip even once; however, on this night we dip twice. This wording is preferable, as it indicates the performance of an optional act. It was taught in the mishna that the father begins his answer with disgrace and concludes with glory. The Gemara asks: What is the meaning of the term: With disgrace? Rav said that one should begin by saying: At first our forefathers were idol worshippers, before concluding with words of glory. And Shmuel said: The disgrace with which one should begin his answer is: We were slaves. Rav Naḥman said to his servant, Daru: With regard to a slave who is freed by his master, who gives him gold and silver, what should the slave say to him? Daru said to him: He must thank and praise his master. He said to him: If so, you have exempted us from reciting the questions of: Why is this night different, as you have stated the essence of the seder night. Rav Naḥman immediately began to recite: We were slaves. MISHNA: Rabban Gamliel would say: Anyone who did not say

He pours a second cup, and here the son asks. If he does not have the intelligence to ask,

R. Gamliel: Whoever does not speak about these three things has not fulfilled his obligation - Pesach, Matzah and Maror -. Pesach - that Hashem skipped over our forefathers' homes in Egypt.Matzah - that are forefathers were redeemed from Egypt. Maror - that the Egyptians embittered our forefathers' lives in Egypt. in every generation, a person is obligated to view...

himself as if he left Egypt, as the Pasuk states (Shemos 13, 8), "And you shall tell it to your children on this day saying, 'It is because of this that Hashem acted for me by taking me out of Egypt."

We are therefore obligated to thank, to say 'Hallel', to praise, to exalt...to declare His greatness, to the One who did for us all of these miracles, and took us out from slavery to freedom, and let us say before Him Haleluyah"....

(a) (Mishnah) - Question: How much of Hallel does he recite? Beis Shamai say - until (Tehillim 113, 9), "a joyful mother of children". Beis Hillel say - until (Tehillim 114, 8), "the flint into a flowing fountain"; and he concludes by saying "He redeemed Israel". R. Tarfon says - "that He redeemed us and He redeemed our forefathers from Egypt and brought us to this night"; and he does not conclude the blessing. R. Akiva says - "so Hashem our G-d bring us to the coming festivals that should greet us in peace, joyful in the building of Your city and rejoicing in Your service and the renewal of Your Temple; and we should eat there from the Pesachim and Zevachim, that their blood should reach the wall of the altar favorably; and we should thank You for redeeming us. Blessed are You Hashem who redeemed Israel."