4 (1) The commandment of sanctifying the new month To sanctify months and intercalate [months into] years in the court [whose members are the] great in wisdom and ordained in the Land of Israel, and to establish the year's holidays according to that sanctification; as it is stated (Exodus 12:2), "This month shall be to you the first of months." This means, when you see the renewal of the moon, establish for yourselves the new month - or even if you do not see it, since it is appropriate for [the moon] to appear according to the accepted calculation. Likewise, this commandment includes the commandment of intercalation, since the basis of the commandment to sanctify the month is for Israel to observe God's holidays at their appointed times. And the commandment of intercalation has the same basis. However, beyond this verse are more Torah passages concerning the commandment of intercalation, and that is what is written (Exodus 13:10), "You shall observe this commandment in its proper time"; and likewise, "Observe the month of Spring" (Deuteronomy 16:11).

(2) The content of the commandment is that two Jews fit to testify come before the court and testify before them that they saw the renewed moon. [The judges then] establish the new month on the basis of their [testimony] and say, "Today has been sanctified." The reason why this commandment applies only with ordained judges is because it came with the explanation [of the verse], "This month shall be for you" - great [in Torah] and ordained, like you (Rosh Hashanah 22a), since it was said to Moshe and Aharon. This matter was further expounded, as it is juxtaposed to "speak to the entire congregation of the children of Israel," meaning that they who sanctify the month must have the assent of all Israel, meaning the wisest men of Israel, such as the Great Court (the Sanhedrin). And so [too] any great sage in Israel who was ordained in the Land of Israel. And since ordination is no longer practiced, as is known, [the sage] has permission to perform this commandment even outside the Land of Israel, so long as there is no one of his stature in the Land of Israel. And so we find that Chananiah ben Achai, Rabbi Yehoshua, and Akiva ben Yosef did so in this regard (Berakhot 23a). But without these conditions, no one of Israel is permitted to establish the months or intercalate. And perhaps you will ask, "If so, how do we conduct ourselves today, when we lack ordained sages?" Know that so have we received it; since Rabbi Hillel the Prince, son of Rabbi Yehudah the Prince, who was the greatest of his generation and ordained in the Land of Israel - he was the sage who fixed for us the calculation of intercalation, sanctified future months, and intercalated future [months into] years until the coming of Eliyahu, and it is upon this that we rely today. That which we have said all follows the opinion of Rambam. However, Ramban (in the Sefer HaMitzvot LaRambam, Mitzvot Ase 153), considers the sanctification of the month as one commandment and intercalation a separate commandment. His proofs (for dividing these into two separate commandments are) in his Book of Commandments. And so [too] the Ba'al Halakhot (considers these separate commandments). And the verse that teaches about the commandment of intercalation, that is, that we calculate the seasons in order to make the holidays in their (proper,) established times, is "You shall observe this commandment in its proper time," (Exodus 13:10) and so, "Observe the month of Spring," (Deuteronomy 16:11) as we have written.

(3) It is from the roots of this commandment [that it is] so that Israel shall make God's holidays in their (proper) times, as God commanded that we make Pesach in the time that the produce is in [bloom], as it is written (Deuteronomy 16:1), "Observe the month of Spring, and you shall offer the Pesach sacrifice." And the holiday of Sukkot is [to fall] at the time of the harvest, as is written, "And the holiday of the harvest at the turn of the year." (Exodus 34:22) And were it not for intercalation, the holidays would come not at these times, since Israel calculates their months and festivals according to the lunar year, which has three hundred and fifty-four days, eight hours, and eight hundred and seventy-six parts, which is less than the solar year by ten days, twenty-one hours and two hundred and four parts - its mnemonic is ten, twenty-one, two hundred and four. Due to the ripening of the produce and fruit from the power of the sun, it turns out that but for intercalation - by which we align the lunar and solar years - Pesach would not come in the Spring, nor Sukkot at the time of the harvest. And this matter is to be fixed by the greatest [sages] of the generation, since it is a matter requiring great wisdom. And since it is also said that from this [calculation, one comes to know] the agricultural happenings of the year, it is appropriate to give [this task] only to great and pious men.

(4) The laws of the commandment - for example, interrogating [those who offer] testimony concerning the new month; instilling fear in the witnesses on occasion; the law concerning circumstances under which the Shabbat may be desecrated for this testimony; for what [considerations] we do or do not intercalate; which month they would intercalate, i.e. Adar, as they, may their memory be blessed, expounded, "'You shall observe this commandment in its proper time' (Exodus 13:10), this teaches that we only intercalate at the time near the holiday"; and they, may their memory be blessed, further expounded on this verse, "From where do we know that we only intercalate the month during daytime? [We learn this from the] verse, [which] states, 'from year to year' (yamim yemima, literally from day to day) (Sanhedrin 10b); and they, may their memory be blessed, further expounded, "'For the months of the year' (Exodus 12:2) - it is months you calculate towards the year, not days" (Megillah 5a); furthermore did they say on this matter, "'A month of days' (Numbers 11:20), it is days you calculate towards the month, not hours" (Megillah 5a); and the rest of its details - are [all] elucidated in Tractate Rosh Hashanah, and in the first chapter of Sanhedrin, and similarly in Berakhot (see Mishneh Torah, Laws of Sanctification of the New Month 1).

(5) And [it] is practiced in every place and at all times when we have ordained sages, according to the aforementioned conditions. One who transgresses it and does not [sanctify the new month or intercalate the month] - if he be a sage for whom it is appropriate - has violated a positive commandment; and his punishment is very great since he causes the ruining of the holidays. And now that – due to our iniquities - we do no intercalate by ordained [sages], our calculation relies on the accepted calculation from Rabbi Hillel, as we have said.

5 (1) The commandment to slaughter the Pesach sacrifice: To slaughter on the day of the fourteenth of Nissan in the late afternoon an unblemished one-year-old male lamb, or kid, in the Chosen House (Temple), and this is called the Pesach (Passover) sacrifice, as it is stated (Exodus 12:6), "The entire assembly of the congregation of Israel shall slaughter it in the afternoon." The content of this commandment is that all the people of Israel divide into assemblages, take from the market or from their houses an unblemished one-year-old male kid or lamb, and slaughter it in the courtyard of the Temple on the fourteenth day of Nissan in the afternoon. Afterwards in the evening, they eat it, [dividing it up] amongst themselves, after [eating their other] food; since its commandment is that it should be eaten while satiated (Pesachim 70a).

(2) From the roots of this commandment are so that the Jews will remember forever the great miracles that God performed for them during the exodus from Egypt.

(3) The laws of this commandment - for example, the time of slaughter (Pesachim 58a); that it is slaughtered in three groups in the Temple courtyard (Pesachim 64a); that it supersedes the Sabbath (Pesachim 65b); the laws of its designating [the members of the assemblage]; the recitation of Hallel over it; the blowing of the trumpets; and the rest of its details - are explained in Tractate Pesachim (see Mishneh Torah, Laws of Paschal Offering 1:12).

(4) And [it] is practiced by males and by females at the time of the [Temple]. And one who transgresses it volitionally and does not offer the Pesach sacrifice is liable for excision. [One who transgresses] inadvertently does not bring a sacrifice, since this [commandment] is one of three sins whose volitional transgression is punishable by excision, but whose inadvertent transgression does not [mandate bringing] a sin-offering. And they are this one, one who blasphemes and one who negates circumcision.

6 (1) The commandment of eating the meat of the Pesach sacrifice: To eat the meat of the Pesach sacrifice on the fifteenth night of Nissan, according to the specifications of the verse, as it is stated (Exodus 12:8), "And they shall eat the meat on this night."

(2) That which we wrote about its slaughtering (Sefer HaChinukh 5) is from the roots of this commandment - so as to remember the great miracles which God did for us when He took us out of slavery.

(3) The laws of this commandment - what is the minimum amount required to be eaten by each person (Pesachim 69a); how he should act before he eats it; that he should not leave his assemblage (Pesachim 66b in the Mishnah); that he should not sleep (Pesachim 120a); and the rest of its details - are [all] explained in Pesachim (See Mishneh Torah, Laws of Paschal Offering 1).

(4) And [it] is practiced by males and females. One who transgresses it has negated a positive commandment. An important principle in the entire Torah about anyone who says that he will negate a positive commandment is that he is coerced by the court (a beit din) - if they have the power in their hands - until he fulfills it (Ketuvot 86a, Chullin 132b).

7 (1) To not eat the Pesach sacrifice uncooked or boiled: To not eat from the meat of the Pesach sacrifice uncooked or boiled, but rather roasted with fire, as it is stated (Exodus 12:9), "Do not eat any of it raw (na), or surely boiled with water, but only roasted with fire." The content of this is not to eat it before it is completely cooked, even if roasted. And this is the explanation of na (Pesachim 41a) - as the meat that the process of heating has begun upon and is roasted a bit but is not [yet] fit for a person to eat is still called na. But when it is completely raw - whereby the heating process has not begun upon it at all - it is not included in the prohibition of na; such as to administer lashes, because of "Do not eat any of it na." But [it] is [still] prohibited by the Torah, as the Torah prohibited more generally anything that is not roasted with fire. And the explanation of "boiled" (literally, cooked) is that it is boiled in water or in any liquid or fruit juice; as it is stated, "surely boiled" - [to] include all [of these].

(2) That which we have written about its slaughtering (Sefer HaChinukh 5) is from the roots of this commandment - to remember the miracle of the exodus from Egypt. And that which we have been commanded to specifically eat it roasted is because such is the way of the children of kings and ministers, to eat roasted meat - as it is a good and tasty food. And the rest of the people only eat the little meat that they [are able to acquire] boiled, in order to fill their stomachs. And it is certainly fitting for us - that eat the Pesach sacrifice [to remember] that we went out into freedom to be a nation of priests and a holy nation - to behave in a manner of freedom and lordship in its eating. [This is] besides (Guide for the Perplexed 3:46) that the eating of roast indicates the haste [with] which they left Egypt and could not delay, that it should cook in a pot.

(3) The laws of the commandment - for example, what is its law if one made it as a pot roast, or [roasted it basted] with fruit juices or water or with tithed oil; and the rest of its details - are elucidated in Pesachim (See Mishneh Torah, Laws of Paschal Offering 8).

(4) And [it] is practiced by males and females at the time of the [Temple]. And one who transgresses it and eats it uncooked or boiled is lashed. And so if he ate both of them, he is lashed one [set of] lashes - since both of them are [the same] negative prohibition, according to the opinion of Rambam (Mishneh Torah, Laws of Paschal Offering 8:4 and Sefer HaMitzvot LaRambam, Shorashim 9). But Ramban, may his memory be blessed, (on Sefer HaMitzvot LaRambam, Shorashim 9, s.v. hamin hashlishi) counted them as two [separate] negative commandments and wrote that one receives lashes for each one [of them]. As since it is written, "Do not eat [...] but only roasted with fire," why do I [need] "raw and boiled?" It is understood from it that we should give lashes for each one of the components. And he, may he blessed, said that the count is like this with all of the commandments - that any that are specified individually, which are two separate things, are each counted in the tally of the commandments. [An] example is this of 'uncooked and boiled'; and so [too], 'the wage and the price'; and 'leaven and honey,' and others [besides them].

(5) However, regarding the matter of lashes, there is a difference between [the examples]. As all those [simply] specified in one negative commandment only receive one [set of] lashes - for example, "the wage of a harlot and the price of a dog"(Deuteronomy 23:19); and "leaven and [...] honey" (Leviticus 2:11); "the case of a stranger [or] an orphan" (Deuteronomy 24:17), and all that is similar to them. But the negative commandments that [also] have a general category and are specified at the beginning or end [of the category] - for example, this negative commandment that specified "uncooked and boiled" and is [then] generalized, "Do not eat [...] but only roasted with fire"; and so [too], with a nazerite (Numbers 6:4), "from anything that is obtained from the grapevine [...] may he not eat," and afterwards it specifies, "seeds [...] or skin," ('and grapes wet and dry,' Numbers 6:3) - with these and those similar to them, we give lashes for each and every one. [This is] because the inclusion of the specification that was not needed, indicates lashes for each one [of them], as we have said. And the teacher was prolific in his proofs about this in the ninth shoresh in his Book of the Commandments - that the calculation of commandments is not the same as the calculation of [which commandments require] lashes [independently]. And that which I have said that Ramban, may his memory be blessed, will count each of the ones specified by their names individually - each one by itself - only when they are separate in their content, as we have written; [it] is, for example, [in the case of] 'leaven and honey,' [and] 'the wage and the price.' But in a case where it is the same content - even if they are specified by different names - they are only counted as one commandment. For example, "All male first-borns that are born in your herd and in your flock" (Deuteronomy 15:19) is only one commandment to sanctify all of the first-borns; and the specification is [also] only one commandment. And so [too], "All tithes of the herd or flock" (Leviticus 27:32) is only one commandment to separate to give the tithes of these animals. And so [too], "Judges and officers" (Deuteronomy 16:18) is only that we should establish justice through these people and it is one commandment. And so [too], "An honest balance, honest weights, an honest ephah, and an honest hin" (Leviticus 19:36) is all one commandment, that we should not lie about measures.

8 (1) To not leave from the meat of the Pesach sacrifice: To not leave any of the meat of the Pesach sacrifice to the next day (overnight), which is the fifteenth of Nissan, as it is stated (Exodus 12:10), "You shall not leave any of it over until morning."

(2) That which is written about its slaughter (Sefer HaChinukh 5) is from the roots of this commandment - to remember the miracles of Egypt. And the essence of that which we were commanded to not leave over from it, is that it is in the way of kings and ministers who do not need to leave over from their meals from one day to the next. And therefore it states that if there remains from it, one should burn it like something that he does not desire, in the way of the kings of the land. And all of this is to remember and establish in our hearts that at this time, God, may He be blessed, redeemed us and we became free and merited majesty and greatness.

(3) The law of this commandment is in Pesachim (See Mishneh Torah, Laws of Paschal Offering 9).

(4) And [it] is practiced by males and females at the time of the [Temple]. And one who transgresses it and leaves [it] over violates a negative commandment. And we do not give lashes for this negative commandment, since it is rectifiable by a positive commandment (Mishneh Torah, Laws of Paschal Offering 10:11) - as it is stated (Exodus 12:10), "and that which remains until the morning, you shall burn with fire." And it is a law that we do not give lashes for [the transgression of] a negative commandment that is rectifiable by a positive commandment.

9 (1) The commandment of disposing of chamets: To remove all leavened bread from our dwellings on the fourteenth day of Nissan, as it is stated (Exodus 12:15), "but on the first day, you shall dispose of leaven from your homes" - and the understanding of "first" is before Pesach.

(2) It is from the roots of this commandment [that it is] in order that we should remember the miracles in Egypt, as it is written with the Pesach sacrifice (Sefer HaChinukh 5).

(3) The laws of this commandment - for example what time of the day is its destruction; what is its disposal (Pesachim 21a); in which place one needs to search for it (Pesachim 5a) and in which place one does not need; from when the commandment is incumbent upon him if he goes on the road (Pesachim 6a); how is its law if the fourteenth of Nissan falls out on Shabbat (Pesachim 49a); the oral negation that he needs to do in addition to the destruction (Pesachim 6b); and the rest of its details - are [all] elucidated in [the] first [section of] Pesach[im] (see Tur, Orach Chaim 431-440).

(4) And this commandment is practiced in every place and at all times by males and females. And one who transgresses it and does not dispose of [his chamets], has violated the commandment of 'you shall dispose of it.' And if there is chamets in his dwellings, he also transgresses a negative commandment - as it stated (Exodus 12:19), "leaven is not to be found in your homes." But we do not administer lashes for this negative commandment, if he has not done an act - as it is the law that we do not administer lashes for a negative commandment that does not have an act [involved] with it.

10 (1) The commandment of eating matsah: To eat matsah-bread that is made from a species of grain on the night of the fifteenth of Nissan (Pesachim 35a), as it is stated (Exodus 12:18), "in the evening, you shall eat matsot." And the understanding [of "evening"] is the night of the fifteenth of Nissan - whether it be at a time when the Pesach sacrifice is present or whether it be at a time that it is not present.

(2) That which is written about the Pesach sacrifice (Sefer HaChinukh 5) is from the roots of this commandment.

(3) The laws of the commandment - for example, the guarding needed for the matsah (Pesachim 40a); the matter of their kneading (Pesachim 42a); with which water they are kneaded; the minimal amount of time for their eating; and the rest of its details - are elucidated in [the] first [section of] Pesach[im] (see Tur, Orach Chaim 453-466).

(4) And it is practiced in every place and at all times by males and females. And one who transgresses it violates a positive commandment. And we have already said that the court enforces [observance, in the case of the] negation of a positive commandment.

11 (1) That chamets not be found in our possession on Pesach: That chamets not be found in our possession on all the days of Pesach, as it is stated (Exodus 12:19), "Seven days shall leaven not be found in all of your homes." And our Sages, may their memory be blessed, elucidated (Pesachim 5b) that it is not specifically one's home, but rather anything that is in his possession; and not specifically leaven which makes rise, but the same is true of [any grain product] that has risen - as leaven and leavened grain products are one [and the same] concerning the matter of its prohibition (Beitzah 7b).

(2) It is from the roots of the commandment [that it is] so that we should always remember the miracles that were done for us in the exodus from Egypt, as is written with the lamb of the Pesach sacrifice (Sefer HaChinukh 5). And we should remember that which occurred to us with this matter - that as a result of the haste of the exodus, we baked the dough [into] matsah. As they could not wait until it rose, as it is written (Exodus 12:39), "And they baked the dough, etc."

(3) The laws of this commandment - for example if he deposits his chamets in the hand of others or [that of] others [is deposited] into his hand, and also chamets that is sacred property that is in his hand or that of a gentile, with responsibility or without responsibility, and the law of a violent [gentile] that deposited chamets with him; the law of whether one transgresses for a mixture that includes chamets; what is the law of bread that has rotted (Pesachim 45b); and the rest of its details - are elucidated in [the] first [section of] Pesach[im] (See Tur, Orach Chaim 440-442).

(4) And [it] is practiced by males and females in every place and at all times. And one who transgresses it and chamets is volitionally found in his possession violates two negative commandments, on account of 'that it not be seen and it not be found.' And he is lashed anytime he does an act with it - for example [if] he had dough rise and left it in his home, or he purchased chamets and stored it in his home. But if he did not do any act, but it [just] remained at home from before Pesach, he is not lashed (Mishneh Torah, Laws of Leavened and Unleavened Bread 1:3). As it is the law that we do not administer lashes for a negative commandment that does not have an act [involved] with it, as we have said.

12 (1) To not eat from anything that has chamets in it: To not eat from things that have chamets in them, even though the main part is not a chamets product - for example, Babylonian ‏kutach (a type of bread pudding) and similar to it. As it is stated (Exodus 12:20), "All that is leavened shall you not eat" - and they, may their memory be blessed, explained (Pesachim 43a) that the subject of the verse instructs about this; as so did they receive the understanding about it. And the opinion of Rambam (Sefer HaMitzvot LaRambam, Mitzvot Lo Taase 198), may his memory be blessed, is that if there is in these foods a kazayit (the size of a large olive) of chamets [that is eaten] in the time it takes to eat a peras (a half-loaf of bread), it is forbidden by the Torah as a negative commandment - meaning to say for lashes, but not for excision, since it is mixed with a majority [of non-chamets products]. But if there is not in them a kazayit of chamets [that is eaten] in the time it takes to eat a peras, there are no [formal] lashes, but rather [just] lashes of rebellion - as it is only prohibited rabbinically. And so is it written in his great essay (Mishneh Torah, Laws of Leavened and Unleavened Bread 1:6). And if so - according to his opinion - this prohibition of "All that is leavened" comes when a kazayit of chamets [that is eaten] in the time it takes to eat a peras, is mixed in. [This is such] that there should be a negative commandment - meaning to say [for] lashes, not excision. And Ramban, may his memory be blessed, wrote the opposite of this (on Sefer HaMitzvot LaRambam, Mitzvot Lo Taase 198) and said that this negative commandment is not considered [a separate commandment] among the negative commandments, but rather is one of the many negative commandments [included in the prohibition] of leaven and chamets. And this prohibition (of "All that is leavened") is coming to teach about that which the Sages, may their memory be blessed, said in the Gemara (Pesachim 28b), "I only have if it became leavened on its own. From where [do I know] if it became leavened due to another substance? [Hence] we learn to teach, 'All that is leavened.'" But concerning chamets that is mixed, anytime there is a kazayit of chamets [that is eaten] in the time it takes to eat a peras, there is no need for a separate negative commandment about it - as behold, it is as if it is intact, and it [comes with] excision. And if there is not a kazayit of chamets [that is eaten] in the time it takes to eat a peras, one who eats it is exempt [from the prohibition], but [still doing something] forbidden. As the law is like the words of the sages (Pesachim 43a) that said [that] on complete leavened grain products, one is punished with excision. And anything that is a kazayit of chamets [that is eaten] in the time it takes to eat a peras is called a complete leavened grain product. And about its mixture - meaning less than a kazayit of chamets [that is eaten] in the time it takes to eat a peras - [there] is no [prohibition]. And [the law] is not like Rabbi Eliezer who disagrees with them in the Gemara and said that its mixture is a negative commandment.

(2) From the roots of this commandment is that which we have written about leaven. However the Torah distanced it from us so much in order to strengthen the matter in our hearts.

(3) The laws of the commandment - for example, what are the things that are included in this prohibition; what are their names; and the rest of its details - are in Pesachim (See Tur, Orach Chaim 446).

(4) And [it] is practiced by males and females in every place and at all times. And one who transgresses it is lashed - and on condition that there be in it a kazayit of chamets [that is eaten] in the time it takes to eat a peras, as we have said - but there is no excision for it. [This is] according to the opinion of Rambam. But according to the opinion of Ramban, may his memory be blessed, there is excision. But if there is not in it a kazayit of chamets [that is eaten] in the time it takes to eat a peras, there is no liability for lashes. Rather is is like the law of a half size [of something prohibited], which is forbidden by the Torah, but we do not give lashes for it. And about this they, may their memories be blessed, both [agreed].

13 (1) That we not feed of the Pesach sacrifice to an apostate Jew: That we not feed of (allow to eat from) the Pesach sacrifice to a Jew that is a habitual sinner of idolatry, as it is stated (Exodus 12:43), "no foreigner shall eat of it." And the understanding (Mekhilta DeRabbi Shimon Bar Yochai 12:43) comes upon it that [this 'foreigner'] is a Jew whose actions have become foreign to his Father in Heaven. And so did Onkelos translate.

(2) From the roots of this commandment is like that which is written about its slaughter (Sefer HaChinukh 5) - that it is to remember the miracles of Egypt. And therefore it is fitting that a habitual sinner (apostate) not eat from it. Since we are doing it as a sign and as a memory device that we came at that time to take refuge under the wings of the Divine Presence and that we entered into the covenant of Torah and faith, it is not fitting that we feed him - someone who is the opposite of this and went out from the group and denied the faith - of it. And sometimes it is said in the Gemara about things similar to this, "It is logical" - meaning to say that there is no need for a [further] proof (Mishneh Torah, Laws of Paschal Offering 9).

(3) And [it] is practiced by males and females at the time of the [Temple], where there is a Pesach sacrifice. And the one who transgresses it and feeds a 'foreigner' from it violates this negative commandment. And there are no lashes for it, since there is no act [involved] with it (Mishneh Torah, Laws of Paschal Offering 9:7).

14 (1) That we not feed of the Pesach sacrifice to a stranger or a resident: To not give (allow) to eat from the meat of the Pesach sacrifice to a stranger or resident, as it is stated (Exodus 12:45), "The resident or wage-worker shall not eat it." And a "resident" is a man from the [other] nations who takes upon himself not to worship idolatry, but eats carcasses. And a "hired laborer" is a convert who has circumcised himself but not immersed [in a mikveh] - as so did our Sages, may their memory be blessed, explain (Yevamot 71a).

(2) From the roots of this commandment is that which we have written in others [about Pesach above] - to remember the exodus from Egypt. And because this sacrifice is to remember our freedom and our coming into the steadfast covenant with God, may He be blessed, it is fitting that only those that have completed the faith benefit from it - and those are complete Jews; not those that have not yet come together with us in the complete covenant. And the content of the distancing of the uncircumcised from its eating is also from this root (Yevamot 71a).

(3) And [it] is practiced at the time of the [Temple] by males and females. And one who transgresses it and gives these to eat [it], transgresses a negative commandment. But we do not administer lashes for it, as it does not have an act.

15 (1) Not to take out from the meat of the Pesach offering outside: Not to take from the meat of the Pesach offering out of the place of the assemblage (Pesachim 85b), as it is stated (Exodus 12:46), "you shall not take any of the meat outside the house."

(2) From the roots of this commandment is that which we have written - to remember the miracles of Egypt. And since we were made into free men and lords, this commandment came to us that we should eat [it] in the place of the assemblage and not take it outside - like the kings of the land. As everything that is prepared for them is eaten in their chambers with their large retinues. But when the poor of the land prepare a large meal, they send portions to their friends outside, since it is a novelty for them (to have a lavish meal).

(3) The laws of the commandment - for example, what is the law of [the] meat when he takes [it] out (Pesachim 85a); the border that they must make (Mishneh Torah, Laws of Paschal Offering 9:3); the law of a partition between two assemblages that is breached (Pesachim 60b); and the rest of its details - are [all] elucidated in Pesachim.

(4) And [it] is practiced at the time of the [Temple] by males and females. And one who transgresses it and takes of the meat outside violates a negative commandment. And we administer lashes for it - and that is when he dislodges [it] from the house and places [it] outside, like the well-known law about [carrying on] Shabbat (Pesachim 60b).

16 (1) To not break a bone from the Pesach sacrifice: To not break any from all of the bones of the Pesach sacrifice, as it is stated (Exodus 12:46), "and a bone of it, you shall not break."

(2) From the roots of the commandment is to remember the miracles of Egypt, as we have written in the other [related commandments]. And this is also a trunk from the root mentioned: For it is not honorable for the sons of kings and the advisers of the land to drag the bones and break them like dogs. Except for the impoverished among the people and the starving, it is not a proper thing to do this. And therefore, as we began to become the chosen of all nations, 'a kingdom of priests and a holy nation' - and in each and every year at that time - it is fitting for us to do acts that show the great stature which we achieved at that hour, about us. And in the act and reenactment that we do, this thing is placed in our souls for eternity. My son, do not think to pounce upon my words and say, "Why would God, may He be blessed, command us to do all of these commandments to commemorate that miracle; would we not remember it with one commemoration, [such that] it not be forgotten from the mouth of our offspring?" You must know that it is not from wisdom that you would [question] me about this, and it is your youthful thoughts that lead you to this. And now, my son, 'If you have understanding,' 'incline your ear and hear,' and I will teach you to benefit from Torah and the commandments: You must know, that a man is acted upon according to his actions; and his heart and all his thoughts always follow after the actions that he does - whether good or bad. And even he who in his heart is a complete sinner and all the desires of his heart are only for evil; if his spirit shall be enlightened and he will put his efforts and actions to persist in Torah and commandments - even if not for the sake of Heaven - he shall immediately incline towards the good. And from that which is not for its own sake comes that which is for its own sake [as opposed to being for personal gain]; for the hearts are drawn after the actions. And even if a man is perfectly righteous and his heart is straight and innocent, desiring of Torah and the commandments; if he shall constantly deal with improper things, you could compare it to someone who was forced by the king to work a wicked craft - if he constantly works in that wicked craft - eventually, from his righteousness, he shall have become completely evil. For it is known and true that every man is acted upon according to his actions, as we have said. And the Sages, may their memory be blessed, said about this (Makkot 23b), "God wanted to grant merits to Israel, therefore he gave them many laws and commandments," to occupy all of our thoughts and all our deeds, to benefit us at our end [i.e. in the world to come]. Because from the good actions we are acted upon to be good and merit eternal life. And the Sages hinted at this (Menachot 43b) with their statement that anyone who has a mezuzah on his door, tsitsit on his garment and tefillin on his head is promised that he shall not sin - for these are constant commandments, and [so] he is constantly acted upon by them.

(3) Therefore, surely observe what [you choose] to be your craft and your dealings, since you will be pulled by them and you will not pull them. And do not let your [evil] impulse assure you by saying, "Since my heart is complete and pure in the faith of God, what loss is there if I enjoy the pleasures of men in the markets and the plazas - to joke with the jokers and to speak finely and similar to these things that do not bring guilt and sins - do I not have a heart like them, 'my small finger is thicker than their loins,' and how would they pull me in behind them?" Do not [say this], my son. Guard yourself from them, lest you be trapped in their snare. Many have drank the cup of poison from this, but you should save your soul. And once you know this, the multitude of commandments about the matter of remembering the miracles of Egypt will no longer be a challenge to you - as they are a great pillar in our Torah. Since by greatly engaging in them, we will be acted upon about by the matter, as we have said.

(4) The laws of the commandment - for example, the breaking of one of its bones even after the time of its eating; the law if there is a kazayit of meat upon it, what is its law; the law of cartilages and soft tendons that would ultimately harden; and the rest of its details - are elucidated in Pesachim.

(5) And [it] is practiced by males and females at the time of the [Temple]. And one who transgresses it and breaks a bone of a pure Pesach sacrifice is lashed.

17 (1) That an uncircumcised man not eat from the Pesach sacrifice: That the uncircumcised man not eat from the Pesach sacrifice, as it is stated (Exodus 12:48), "and no uncircumcised man shall eat from it." And that is the uncircumcised man whose brothers have died because of circucision, and it is not necessary to say [also] the sinner (the apostate) regarding being uncircumcised. And it is "from it" that he shall not eat, but he shall eat from the matsah and the marror. And so [too], the [gentile] resident and wage-worker.

(2) From the roots of this commandment are that which we have written about a resident and a wage-worker.

(3) The laws of this commandment - for example, if the [need to administer the]

circumcision of his children and his slaves prevents him from slaughtering and eating the Pesach sacrifice; and the rest of its details - are elucidated in Pesachim.

(4) And [it] is practiced at the time of the [Temple]. And one who transgresses it - for

example, an uncircumcised man who eats a kazayit from it - is lashed.

18 (1) The commandment of sanctifying the first-born in the Land of Israel: To sanctify the first-born; meaning to say that all those that are born first, which is to say [that] come out first from the womb of the female - whether with people or with beasts - the males are holy to God; as it is stated (Exodus 13:2), "Sanctify for Me every first-born; the first issue of every womb among the Israelites - man and beast - is Mine." And specifically the beast (behamah) - which is an ox and and a sheep and a goat - but not a wild animal (chayah). And from the impure beasts, only the donkey is [included] in this commandment (Bekhorot 10a). And the content of the commandment with a pure beast is that it is a commandment upon the owners to sanctify it and say, "Behold this is holy." And they are obligated to give the first-born to the priests (Kohanim); and [the latter] offer its fat and its blood on the altar and eat the meat in Jerusalem. And he does not give it immediately when it is born, but rather takes care of it - with [sheep and goats] for thirty days; and with [cattle] for fifty days (Bekhorot 10a). And outside the Land, where we do not have a Temple - according to some commentators (Mordechai in the name of Rabbi Eliezer MiMetz on Avodah Zarah, Chapter 1) - he locks the door in front of it and it dies on its own. But there are [others] of them (Mishneh Torah, Laws of Firstlings 1:10) that said we should always kill it. And if a blemish developed upon it, he can feed it to any man and in any place that the priest wants to give it to him. And it is considered like unsanctified meat (as it is like unsanctified meat) - as it is stated (Deuteronomy 15:22), "the impure and the pure shall eat it, like the gazelle and the deer." And so wrote Ramban, may his memory be blessed, in his Laws of Firstlings (at the end of Chapter 5). And we shall explain the topics of the first-born of a man and the [first-born] of a donkey with the commandment of the redemption of each of them, with the help of God. And they are in this Order and in the Order of Vayikach Korach.

(2) It is from the roots of this commandment that God, may He be blessed, wanted to make us merit to do a commandment with the beginning of His fruit, in order that all should know that everything is His; and that man has nothing in the world, except that which God, may He be blessed, apportions to us, in His kindness. And he will understand this in his seeing that after a man exerted himself [with] many exertions and put himself through many troubles in His world and reached the time when it makes a fruit - and his first fruit is beloved to him like the [apple] of his eye - he immediately gives it to the Holy One, blessed be He, and empties his possession of it and of his properties [to put it] into the possession of his Creator. And it is also to remember the great miracle that God, may He be blessed, did for us with the first-born of Egypt - as He killed them and saved us from their hand.

(3) The laws of this commandment - in which place it is sacrificed and eaten; until which time is it a commandment to eat it; the matter of blemishes that disqualify it; which one is a fixed blemish or a passing blemish and the difference between them; who is [considered] trustworthy about the blemishes and if they developed on it or were made on purpose; which sage is fitting to judge his [own] blemishes; the law of a first-born of Jewish partners or of a gentile partner; and in what case a beast is, or is not, exempted from the [status of the] first-born; what is the law of a questionable first-born; the matter of a cesarean section; [a firstborn the sex of which is in doubt]; and the rest of its details -are [all] elucidated in Tractate Bekhorot (See Tur, Yoreh Deah 306-320).

(4) And the commandment of the sanctification of the first-born pure animal is practiced according to the Torah in the Land of Israel alone, at all times; and like the rabbis expounded (Temurah 21b, and see Mishneh Torah, Laws of Firstlings 1:5), "From that which it is written (Deuteronomy 14:23), 'And you shall eat in front of the Lord, your God, the tithes of your new grain and wine and oil, and the first-born of your herds' - it compares, etc." And rabbinically even outside the Land and with males and females, whether [of] Israelites, [of] priests or [of] Levites (Bekhorot 13a). And even though a first-born that is born to a priest is his, nonetheless he is obligated to sacrifice its fat and its blood and to eat the meat according to the laws of first-borns. But the first-born of a man and the [first-born] of a donkey are not practiced with a priest or a Levite, as we will write with God's help. And this is from the commandments mandated as a result of something [that happened historically].

19 (1) To not eat chamets (leavened grain products) on Pesach: To not eat chamets on Pesach, as it is stated (Exodus 13:3), "no chamets shall be eaten."

(2) That which we have written about the other commandments of Pesach is from the roots of this commandment.

(3) The laws of the commandment - for example, which are the things that are forbidden because of chamets and they are five types of grain; the law of kneading with fruit juice; the law of soaking [grain kernels]; a cooked food within which chamets is found, while it is hot or while it is cold; and the rest of its details - are [all] elucidated in Pesachim 35 (See Tur, Orach Chaim 446-468).

(4) And [it] is practiced in every place and at all times by males and females. And one who transgresses it and eats a kazayit of chamets on Pesach volitionally is liable for excision. [And if it is] inadvertent, he is obligated a fixed sin-offering.

20 (1) That chamets not be found to us on Pesach: That chamets should not be seen in all of our dwellings all seven days of Pesach, as it is stated (Exodus 13:7), "and no chamets shall be seen with you, and no leaven shall be seen with you in all your territory (seven days)." And these are not two negative commandments about two topics, but rather one negative commandment; as they, may their memory be blessed, said (Beitzah 7b), "The verse opened with chametz and ended with leaven, to say to you that chamets is leaven" - meaning to say [that] there is no difference between chamets itself and something that causes it to become chamets.

(2) That which we have written about the other commandments of Pesach is from the roots of this commandment. Its laws are elucidated in Pesachim (See Tur, Orach Chaim 434).

(3) And [it] is practiced in every place and at all times by males and females. And one who transgresses it and buys chamets on Pesach and places it in his domain is lashed. But if he does not remove if from before Pesach from his house, he is not lashed, since there is no act [involved] in it. And [so] we do not administer lashes for it, as we have said.

21 (1) The commandment to recount the exodus from Egypt: To tell about the exodus from Egypt on the night of the fifteenth of Nissan (the first night of Pesach) - each person according to his own power of expression - to laud and to praise God, may He be blessed, for all the miracles He performed for us there, as it is stated (Exodus 13:8), "And you shall tell your son." [Although the verse doesn't specify when this should be done,] the Sages have already explained (Mekhilta d'Rabbi Yishmael 13:8) that this commandment of retelling is on the night of the fifteenth of Nissan - which is the time of the eating of the matsah. And that which the verse states, "[and you shall tell] your son," [does not mean] exclusively one's son; but rather even with any creature (Pesachim 116a).

(2) The content of the commandment is that one mentions the miracles and the [related] matters that happened to our forefathers during the exodus from Egypt, and how the Almighty, may He be blessed, exacted our revenge from [the Egyptians]. And even one who is by himself - if no other people are present - is obligated to verbally express these matters, so that his heart will be inspired in this matter; for the heart is inspired through verbal expression (see Sefer HaMitzvot LaRambam, Mitzvot Ase 157).

(3) That which we have written about the Pesach sacrifice (Sefer HaChinukh 5) is from the roots of this commandment. And it is no wonder if there are many commandments that came about this - positive commandments and negative commandments - since it is a great foundation and a strong pillar in our Torah and in our faith. And therefore we always say, "in memory of the exodus from Egypt," in our blessing and in our prayers" - since it is a sign and a total proof for the creation of the world and that there is a primordial God that has will [and] ability: He controls all of what exists and it is in His hand to change them according to what He desires at any time - as He did in Egypt when He changed the natural processes of the world for our sake, and made for us novel, great and powerful signs. Does this not silence all that deny the creation of the world and support the faith with the knowledge of God, may He be blessed; and that His providence and power is upon all of the general categories [as well as upon] the particulars!

(4) The laws of the commandment - for example, the Order (Seder) that Israel is obligated to do on this night in the matter of their meal; the cups of wine, their measurements, their pouring and their order; and the rest of their details - are [all] elucidated at the end of Pesachim (See Tur, Orach Chaim 469-482). And behold, my son, I will write for you the Seder in short - exactly as I have heard it from the sages of the generation: In the beginning, we bring water and wash one hand for the sake of the cup of Kiddush which needs to be held. And this is how it is in Berakhot 43a in the Chapter [entitled] Keitsad Mevarkhin - that with the cup, washing one hand is sufficient. And we do not recite a blessing on this washing. And if he wants to wash two hands for the cup, he washes them without a blessing. And afterwards, he washes both hands and recites the blessing, "upon the washing of the hands," and dips with a vegetable (the vegetable, according to the Vilna edition) and recites the blessing, "who creates the fruit of the ground," before [eating it]. But he does not recite the blessing, "who creates souls, etc.," after it - since he waits until he eats the marror; and then he recites the blessing, "who creates souls," upon the marror and upon the vegetable. And everything that he did is not an interruption, as we will explain. And after they ate from the vegetable in charoset (a thick sweet dip), we pour a second cup and read the Haggadah with two chapters of Psalms and recite the blessing, "who has redeemed us, etc.," upon the second cup, and we drink it. And we do not recite the blessing, "who creates the fruit of the vine," upon it, nor "upon the vine," after it. And after they drink the second cup, we wash our hands and recite the blessing, "upon the washing of the hands." And [then] we take half of a matsah and we place it on the complete one and recite the blessing upon the half, "who brings forth" and "to eat matsah." And we take bitter herbs and we recite the blessing, "to eat marror," and eat from it dipped in charoset; but we do not recite the blessing, "who creates the fruit of the ground," upon it, since he is exempted by the blessing that he recited upon the vegetable at the beginning. As this is how it is concluded in the Gemara (Pesachim 103b) - that it is never [considered] an interruption unless there is [one of] two things: That he removes his thoughts from the matter - for example when they say, "Let us bless (say Grace after the Meal)," and similar to it. And also that [he be engaged in something else, such] that it not be possible to do the two things together - for example that which they, may their memory be blessed, said (Chullin 87a and Rashi there), "Drinking and blessing together is not possible." And after we eat from the marror with the dip, we wrap some of it on top of matsah and eat a little bit, in memory of the Pesach sacrifice that was eaten upon satiation. And we do not eat more the whole night, so as not to remove the taste of matsah from the mouth; as it is written (Psalms 113:103), "than honey to my mouth." But we can certainly drink water, since water does not spoil the taste. And we also drink the two cups of the commandment, as we do not push off the commandment [on account of] this reason. And afterwards, we wash our hands, but we do not recite the blessing, "upon the washing of the hands." And we pour the third cup and recite the Grace after the meals and "who has created the fruit of the vine" over it; but not "upon the vine," after it (see Baal HaMeor on the end of Arevei Pesachim). And afterwards, we pour the fourth cup and finish Hallel over it. And we do not recite the blessing, "who has created the fruit of the vine," upon it; but we do recite the blessing, "upon the vine," after it. And that is if he does not have in mind to still drink a fifth cup. It comes out according to this that we only recite the blessing, "who has created the fruit of the vine," twice - on the cup of Kiddush and on the cup of the Grace. And [we only recite the blessing,] "upon the vine," once, after all of the cups. And the four cups and the matsah of the commandment requires leaning.

(5) And [it] is practiced by males and females (Pesachim 36a and Pesachim 115b) in every place and at all times. And one who transgresses it violates a positive commandment.

22 (1) The commandment of the redemption of a [first-born] donkey: To redeem the male offspring of a donkey that was born first, as it is stated (Exodus 13:13), "And the first-born of a donkey, you shall redeem with a sheep." And its content is that the Israelite takes one sheep and gives it to the priest as redemption for the first-born donkey, which is to God, for the reason that we wrote above. And He, blessed be He, gave it to the priest. And hence the Israelite redeems it from him, since God, may He be blessed, wanted that there should be a redemption for it with a sheep. And if he does not have a sheep, he redeems it with the money [value] of a sheep. And since the money of sheep is not the same [in all cases], the Rabbis, may their memory be blessed, said (Bekhorot 11a), "A good eye (a generous price) is a sela, a bad eye (a miserly price) is half a sela, an intermediate [one] is three zuz." And the time of the redemption is until thirty days. And the sheep is non-sanctified in the hand of the priest and the donkey is [likewise] in the hand of the Israelite.

(2) It is from the roots of this commandment [that it is] so that the Jews will always remember the miracle that God did for them during the exodus from Egypt - that He killed all of their first-born, as it is written.

(3) The laws of the commandment - for example, the partnership of a gentile or if he receives a donkey from him to take care of; the law of a gentile who separated out a [firstborn] donkey as to what is its law; the law of a donkey that gave birth to a type of horse; the law of one who buys a donkey from a gentile; what is the law in the matter of a doubt if it already gave birth to a first-born; the law of one who gives the donkey itself to the priest; and the rest of its details - are [all] elucidated in Tractate Bekhorot (See Tur, Yoreh Deah 221).

(4) And [it] is practiced in all places and at all times by Israelite males and females. but not by priests or Levites. And one who transgresses this violates a positive commandment.

23 (1) The commandment of beheading a [first-born] donkey: To behead a [first-born] donkey, if he does not want to redeem it, as it is stated (Exodus 13:13), "and if he does not redeem it, he shall behead it." Its content is that he kills the offspring of the donkey if he does not want to redeem it. And God decreed that he should not benefit from it, since he did not redeem it. And [this is such] that even the carcass is forbidden for him to benefit from.

(2) That which is written with redemption (in the previous commandment) is from the roots of this commandment.

(3) The laws of the commandment - that which they said (Bekhorot 13a) that the commandment of redemption takes precedence over beheading; that it is forbidden to benefit from it if it dies before the redemption and that it should [then] be buried; so [too,] that he should kill it with a kofits (a large knife), and not with something else; and the rest of its details - are elucidated in Bekhorot (See Tur, Yoreh Deah 221). And it is practiced like the redemption regarding everything.