(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."