pesah

Until when may they plow a white field in the sixth year? Until the moisture has dried up in the soil, or as long as men still plow in order to plant cucumbers and gourds. Rabbi Shimon said: in that case you are placing the law in the hands of each man! Rather in the case of a white field until Pesah, and in the case of an orchard until Atzeret (Shavuot).

On the eve of the first [others read “last”] festival-day of Pesah in the fourth and in the seventh [years of the sabbatical cycle] the removal was performed. Terumah and the terumah of tithe were given to their owners, the first tithe was given to its owner, the tithe of the poor to its owner, and maaser sheni and first-fruits were removed in every place. Rabbi Shimon says: first-fruits were given to the priests like terumah. As for a cooked dish [with maaser sheni in it]: Bet Shammai says: it must be removed. But Bet Hillel say: lo, it may be considered as already removed.

Five species [of grains] are subject to [the law of] hallah: wheat, barley, spelt, oats and rye. These are subject to hallah, and [dough made from different types of these grains] are accounted together one with another [as one quantity]. And their “new” [harvest] is prohibited prior to Pesah, and [they are subject] to [the prohibition of] reaping prior to the Omer. If they took root prior to the Omer, the omer permits them. If not, they are prohibited until the next Omer has come.

If one has eaten of [these five] on Pesah an olive-size piece of matzah, he has fulfilled his obligation. [If he ate on Pesah] an olive-size of piece of hametz [made of these grains], he is liable for karet. If one of these [grains, having become leavened,] became mixed with any other species, one must remove it on Pesah. If one has vowed [to abstain] from [consuming] bread and tevuah (produce), he is prohibited from consuming these [five species] the words of Rabbi Meir. The sages say: if one has vowed [to abstain] from [consuming] dagan, is prohibited only from [consuming] these [species] only. They are subject to hallah and tithes.

If one has eaten of [these five] on Pesah an olive-size piece of matzah, he has fulfilled his obligation. [If he ate on Pesah] an olive-size of piece of hametz [made of these grains], he is liable for karet. If one of these [grains, having become leavened,] became mixed with any other species, one must remove it on Pesah. If one has vowed [to abstain] from [consuming] bread and tevuah (produce), he is prohibited from consuming these [five species] the words of Rabbi Meir. The sages say: if one has vowed [to abstain] from [consuming] dagan, is prohibited only from [consuming] these [species] only. They are subject to hallah and tithes.

If one has eaten of [these five] on Pesah an olive-size piece of matzah, he has fulfilled his obligation. [If he ate on Pesah] an olive-size of piece of hametz [made of these grains], he is liable for karet. If one of these [grains, having become leavened,] became mixed with any other species, one must remove it on Pesah. If one has vowed [to abstain] from [consuming] bread and tevuah (produce), he is prohibited from consuming these [five species] the words of Rabbi Meir. The sages say: if one has vowed [to abstain] from [consuming] dagan, is prohibited only from [consuming] these [species] only. They are subject to hallah and tithes.

Dough for dogs: If shepherds eat it: it is subject to hallah, and one may use it to make an eruv or a shittuf; and one should say the blessings over it, and one should make an invitation for birkat hamazon over it; and it may be made on a festival; and one fulfills his obligation with it on Pesah. But if shepherds do not eat it: it is not subject to hallah; and one may not use it to make an eruv, or a shittuf; and one does not say the blessings over it, and one does not make an invitation for birkat hamazon over it; and it may not be made on a festival; and one does not fulfill his obligation with it on Pesah. In either case it is susceptible to ritual defilement affecting food.

Dough for dogs: If shepherds eat it: it is subject to hallah, and one may use it to make an eruv or a shittuf; and one should say the blessings over it, and one should make an invitation for birkat hamazon over it; and it may be made on a festival; and one fulfills his obligation with it on Pesah. But if shepherds do not eat it: it is not subject to hallah; and one may not use it to make an eruv, or a shittuf; and one does not say the blessings over it, and one does not make an invitation for birkat hamazon over it; and it may not be made on a festival; and one does not fulfill his obligation with it on Pesah. In either case it is susceptible to ritual defilement affecting food.

One who makes dough from wheat [flour] and from rice [flour] if it has a taste of grain, it is subject to hallah, and one can fulfill one’s obligation with it on Pesah. But if it does not have the taste of grain, it is not subject to hallah, and one cannot fulfill with it one’s obligation on Pesah.

One who makes dough from wheat [flour] and from rice [flour] if it has a taste of grain, it is subject to hallah, and one can fulfill one’s obligation with it on Pesah. But if it does not have the taste of grain, it is not subject to hallah, and one cannot fulfill with it one’s obligation on Pesah.

Ben Antigonus brought up firstlings from Babylon, but they did not accept from him. Joseph the priest brought first fruits of wine and oil, but they did not accept from him. He also brought up his sons and members of his household to celebrate Pesah katan in Jerusalem, but they turned him back, so that the thing should not become firmly fixed as an obligation. Ariston brought his first fruits from Apamea and they accepted from him, because they said, one who buys [a field] in Syria is as one who buys [a field] in the outskirts of Jerusalem.

Rabbi Meir said: from their words we learn that we may burn clean terumah together with unclean terumah on Pesah. Rabbi Yose said: that is not a [proper] analogy. And Rabbi Eliezer and Rabbi Joshua agree that each is burnt separately. Concerning what do they disagree? In respect of doubtful [terumah] and unclean [terumah]: Rabbi Eliezer says: each is burnt separately But Rabbi Joshua rules: both together.

If a gentile lent [money] to an Israelite on his chametz, after Pesah it is permitted for use. But if an Israelite lent [money] to a gentile on his chametz, after Pesah it is prohibited for use. If ruins fell on chametz it is as if it is has been removed. Rabban Shimon ben Gamaliel says: provided that a dog cannot search it out.

If a gentile lent [money] to an Israelite on his chametz, after Pesah it is permitted for use. But if an Israelite lent [money] to a gentile on his chametz, after Pesah it is prohibited for use. If ruins fell on chametz it is as if it is has been removed. Rabban Shimon ben Gamaliel says: provided that a dog cannot search it out.

One who unwittingly eats terumah chametz on Pesah must repay [to a priest] the principal plus a fifth. Intentionally, he is exempt from payment and from [liability for] its value as fuel.

These are the things with which they fulfill their obligation on Pesah: with wheat, with barley, with spelt, with rye, and with oats. And they fulfill [the obligation] with demai, with first tithe whose terumah has been separated, and with second tithe or sanctified property which have been redeemed; And priests [can fulfill their obligation] with hallah and terumah. But not with untithed produce, nor with first tithe whose terumah has not been separated, nor with second tithe or sanctified property which have not been redeemed. Loaves of the thanksgiving offering and the wafers of a nazirite: If he made them for himself, they cannot fulfill [their obligation] with them; If he made them to sell in the market, they can fulfill [their obligation] with them.

And these are the herbs with which one discharges his obligation on Pesah: with lettuce [hazaret]; with chicory [olshin]; with wild chicory [tamkah]; with picridium [harhavina], and with sonchus [maror]. They fulfill their obligation whether they are moist or dry, but not preserved [in vinegar], nor stewed nor boiled. And they combine to the size of an olive. And they fulfill their obligation with their stalk[s]. And with demai, and with first tithe from which terumah has been separated, and second tithe and sacred property which have been redeemed.

One may not put flour into haroset or into mustard; And if he did put [it], it must be eaten immediately; But Rabbi Meir forbids [it]. One may not boil the Pesah sacrifice, neither in liquids nor in fruit juice but one may baste and dip it in them. The water used by a baker must be poured out, because it causes leavening.

These must be removed on Pesah: Babylonian kutah, Medean beer, Idumean vinegar, Egyptian zitom, The dyer’s pulp, cook’s dough, and the scribes’ paste. Rabbi Eliezer says: women’s ornaments too. This is the general rule: whatever is of a species of grain must be removed on Pesah. These are subject to a warning but they do not involve karet.

These must be removed on Pesah: Babylonian kutah, Medean beer, Idumean vinegar, Egyptian zitom, The dyer’s pulp, cook’s dough, and the scribes’ paste. Rabbi Eliezer says: women’s ornaments too. This is the general rule: whatever is of a species of grain must be removed on Pesah. These are subject to a warning but they do not involve karet.

He who is on his way to slaughter his Pesah sacrifice or to circumcise his son or to dine at a betrothal feast at the house of his father-in-law, and remembers that he has chametz at home: if he is able to go back, remove [it], and [then] return to his religious duty, he must go back and remove [it]; but if not, he annuls it in his heart. [If he is on his way] to save from an invasion or from a river or from brigands or from a fire or from a collapse [of a building], he annuls it in his heart. [But if] to rest for pleasure, he must return immediately.

In a place where it is the custom to do work on the eve of Pesah until midday one may do work; where it is the custom not to do work, one may not do work. He who goes from a place where they work to a place where they do not work, or from a place where they do not work to a place where they do work, they place upon him the restrictions of the place from where he departed and the restrictions of the place to where he has gone. And a man must not act differently [from local custom] on account of the quarrels [which would ensue].

In a place where it is the custom to eat roasted [meat] on the night of Pesah, they may eat [it]; where it is the custom not to eat [it], they may not eat [it]. In a place where it is the practice to light a lamp [at home] on the night of Yom Kippur, they may light; where it is the practice not to light, they may not light. And they light [lamps] in synagogues, study-houses, and dark alleys, and for the sake of invalids.

In a place where it is the custom to do work on the ninth of Av, one may do it; where it is the custom not to do work, one may not do it. And in all places students of sages desist [from work on that day]. Rabban Shimon ben Gamaliel said: a man should always make himself a student of sages. But the sages say: In Judea they used to do work on the eve of Pesah until midday, while in Galilee they did not work at all. [With regard to] the night: Beth Shammai forbid [work], but Bet Hillel permit it until sunrise.

Rabbi Meir says: any work which he began before the fourteenth, he may finish it on the fourteenth; but he may not begin [new work] on the fourteenth, even if he can finish it [on the same day]. The sages say: three craftsmen may work on the eve of Pesah until midday, and these are they: tailors, hairdressers, and laundrymen. Rabbi Yose bar Judah says: shoemakers too.

Six things the inhabitants of Jericho did: against three they [the sages] protested, and against three [they] did not protest. And these are those against which they did not protest: They grafted palm trees all day [on the eve of Pesah]; They ‘wrapped up’ the Shema; And they harvested and stacked [their produce] before [the bringing of] the ‘omer. And [for these] they did not protest. And these are those against which they did protest: They permitted [for use] the small branches [of sycamore trees] belonging to sacred property, And they ate the fallen fruit from beneath [trees] on Shabbat, and they gave pe’ah from vegetables; And [for these] they did protest.

The [afternoon] tamid is slaughtered at eight and a half hours and is offered at nine and a half hours. On the eve of Pesah it is slaughtered at seven and a half hours and offered at eight and a half hours, whether it is a weekday or Shabbat. If the eve of Pesah fell on the eve of Shabbat it is slaughtered at six and a half hours and offered at seven and a half hours, and the pesah offering after it.

The [afternoon] tamid is slaughtered at eight and a half hours and is offered at nine and a half hours. On the eve of Pesah it is slaughtered at seven and a half hours and offered at eight and a half hours, whether it is a weekday or Shabbat. If the eve of Pesah fell on the eve of Shabbat it is slaughtered at six and a half hours and offered at seven and a half hours, and the pesah offering after it.

The [afternoon] tamid is slaughtered at eight and a half hours and is offered at nine and a half hours. On the eve of Pesah it is slaughtered at seven and a half hours and offered at eight and a half hours, whether it is a weekday or Shabbat. If the eve of Pesah fell on the eve of Shabbat it is slaughtered at six and a half hours and offered at seven and a half hours, and the pesah offering after it.

A pesah sacrifice which a person slaughtered another purpose, or caught [the blood] or brought it or sprinkled its [blood] for another purpose; Or for its own purpose and for another purpose; or for another purpose and for its own purpose, it is disqualified. How is it “for its own purpose” and [then] “for another purpose”? For the purpose of being a pesah sacrifice [first] and [then] for the purpose of being a well-being offering. [How is it] “for another purpose” and [then] “for its own purpose”? For the purpose of being a well-being offering [first] and [then] for the purpose of being a pesah sacrifice.

A pesah sacrifice which a person slaughtered another purpose, or caught [the blood] or brought it or sprinkled its [blood] for another purpose; Or for its own purpose and for another purpose; or for another purpose and for its own purpose, it is disqualified. How is it “for its own purpose” and [then] “for another purpose”? For the purpose of being a pesah sacrifice [first] and [then] for the purpose of being a well-being offering. [How is it] “for another purpose” and [then] “for its own purpose”? For the purpose of being a well-being offering [first] and [then] for the purpose of being a pesah sacrifice.

A pesah sacrifice which a person slaughtered another purpose, or caught [the blood] or brought it or sprinkled its [blood] for another purpose; Or for its own purpose and for another purpose; or for another purpose and for its own purpose, it is disqualified. How is it “for its own purpose” and [then] “for another purpose”? For the purpose of being a pesah sacrifice [first] and [then] for the purpose of being a well-being offering. [How is it] “for another purpose” and [then] “for its own purpose”? For the purpose of being a well-being offering [first] and [then] for the purpose of being a pesah sacrifice.

One who slaughters the pesah with chametz [in his possession] violates a negative commandment. Rabbi Judah says: also the [evening] tamid. Rabbi Shimon says: [If he slaughters] the pesah [with chametz] on the fourteenth for its own purpose, he is liable; [if] for a different purpose, he is exempt. But [for] all other sacrifices, whether slaughtered for their own purpose or for a different purpose, he is exempt. [If he slaughters the pesah with chametz] on the festival for its own purpose, he is exempt; if for a different purpose, he is liable; But [for] all other sacrifices [slaughtered on the festival with chametz], whether for their own purpose or for another purpose, he is liable, except [in the case or] a sin-offering which he slaughtered for a different purpose.

One who slaughters the pesah with chametz [in his possession] violates a negative commandment. Rabbi Judah says: also the [evening] tamid. Rabbi Shimon says: [If he slaughters] the pesah [with chametz] on the fourteenth for its own purpose, he is liable; [if] for a different purpose, he is exempt. But [for] all other sacrifices, whether slaughtered for their own purpose or for a different purpose, he is exempt. [If he slaughters the pesah with chametz] on the festival for its own purpose, he is exempt; if for a different purpose, he is liable; But [for] all other sacrifices [slaughtered on the festival with chametz], whether for their own purpose or for another purpose, he is liable, except [in the case or] a sin-offering which he slaughtered for a different purpose.

One who slaughters the pesah with chametz [in his possession] violates a negative commandment. Rabbi Judah says: also the [evening] tamid. Rabbi Shimon says: [If he slaughters] the pesah [with chametz] on the fourteenth for its own purpose, he is liable; [if] for a different purpose, he is exempt. But [for] all other sacrifices, whether slaughtered for their own purpose or for a different purpose, he is exempt. [If he slaughters the pesah with chametz] on the festival for its own purpose, he is exempt; if for a different purpose, he is liable; But [for] all other sacrifices [slaughtered on the festival with chametz], whether for their own purpose or for another purpose, he is liable, except [in the case or] a sin-offering which he slaughtered for a different purpose.

The pesah is slaughtered in three divisions, as it is said, “And the whole assembly of the congregation of Israel shall slaughter it” (Exodus 12:6): “assembly,” “congregation,” and “Israel.” The first division entered, the Temple court was filled, and they closed the doors of the Temple court. They sounded a teki'ah, a teru'ah, and a teki'ah. The priests stood in rows, and in their hands were basins of silver and basins of gold, a row which was entirely of silver was of silver, and a row which was entirely of gold was of gold, they were not mixed. And the basins did not have flat bottoms, lest they put them down and the blood becomes congealed.

Then he tore it and took out its inner fats, placed them in a tray and burnt them on the altar. The first division went out and sat down on the Temple mount, the second [sat] in the hel, while the third remained in its place. When it grew dark they went out and roasted their pesah lambs.

These things in [connection with] the pesah override Shabbat: its slaughtering and the sprinkling of its blood and the cleansing of its innards and the burning of its fat. But its roasting and the washing of its innards do not override Shabbat. Carrying it and bringing it from outside the Shabbat border and cutting off its wart do not override Shabbat. R. Eliezer says they do override [Shabbat].

When does he bring a hagigah with it [the pesah sacrifice]? When it comes during the week, in purity, and in small [amounts]. But when it comes on Shabbat, in large [amounts], and in impurity, one does not bring the hagigah with it.

If the pesah was slaughtered for a different purpose on Shabbat, he [the slaughterer] is liable to a sin-offering on its account. All other sacrifices which he slaughtered as a pesah: if they are not fit [to be a pesah] he is liable; if they are fit [to be a pesah]: Rabbi Eliezer makes him liable to a sin-offering, But Rabbi Joshua exempts him. Rabbi Eliezer said to him: if for the pesah, which it is permitted [to slaughter] for its own purpose, yet when he changes its purpose he is liable; then [other] sacrifices, which are forbidden [to slaughter even] for their own purpose, if he changes their purpose is it not logical that he should be liable. Rabbi Joshua said to him: not so. If you say [with regard to] the pesah, [he is liable] because he changed it to something that is forbidden; will you say [the same] of [other] sacrifices, where he changed them for something that is permitted? Rabbi Eliezer said to him: let the community sacrifices prove it, which are permitted for their own sake, yet he who slaughters [other sacrifices] in their name is liable. Rabbi Joshua said to him: not so. If you say [with regard to] the public sacrifices, [that is] because they have a limit; will you say [the same] of the pesah, which has no limit? Rabbi Meir says: he too who slaughters [other sacrifices] in the name of public sacrifice is not liable.

If the pesah was slaughtered for a different purpose on Shabbat, he [the slaughterer] is liable to a sin-offering on its account. All other sacrifices which he slaughtered as a pesah: if they are not fit [to be a pesah] he is liable; if they are fit [to be a pesah]: Rabbi Eliezer makes him liable to a sin-offering, But Rabbi Joshua exempts him. Rabbi Eliezer said to him: if for the pesah, which it is permitted [to slaughter] for its own purpose, yet when he changes its purpose he is liable; then [other] sacrifices, which are forbidden [to slaughter even] for their own purpose, if he changes their purpose is it not logical that he should be liable. Rabbi Joshua said to him: not so. If you say [with regard to] the pesah, [he is liable] because he changed it to something that is forbidden; will you say [the same] of [other] sacrifices, where he changed them for something that is permitted? Rabbi Eliezer said to him: let the community sacrifices prove it, which are permitted for their own sake, yet he who slaughters [other sacrifices] in their name is liable. Rabbi Joshua said to him: not so. If you say [with regard to] the public sacrifices, [that is] because they have a limit; will you say [the same] of the pesah, which has no limit? Rabbi Meir says: he too who slaughters [other sacrifices] in the name of public sacrifice is not liable.

If the pesah was slaughtered for a different purpose on Shabbat, he [the slaughterer] is liable to a sin-offering on its account. All other sacrifices which he slaughtered as a pesah: if they are not fit [to be a pesah] he is liable; if they are fit [to be a pesah]: Rabbi Eliezer makes him liable to a sin-offering, But Rabbi Joshua exempts him. Rabbi Eliezer said to him: if for the pesah, which it is permitted [to slaughter] for its own purpose, yet when he changes its purpose he is liable; then [other] sacrifices, which are forbidden [to slaughter even] for their own purpose, if he changes their purpose is it not logical that he should be liable. Rabbi Joshua said to him: not so. If you say [with regard to] the pesah, [he is liable] because he changed it to something that is forbidden; will you say [the same] of [other] sacrifices, where he changed them for something that is permitted? Rabbi Eliezer said to him: let the community sacrifices prove it, which are permitted for their own sake, yet he who slaughters [other sacrifices] in their name is liable. Rabbi Joshua said to him: not so. If you say [with regard to] the public sacrifices, [that is] because they have a limit; will you say [the same] of the pesah, which has no limit? Rabbi Meir says: he too who slaughters [other sacrifices] in the name of public sacrifice is not liable.

If the pesah was slaughtered for a different purpose on Shabbat, he [the slaughterer] is liable to a sin-offering on its account. All other sacrifices which he slaughtered as a pesah: if they are not fit [to be a pesah] he is liable; if they are fit [to be a pesah]: Rabbi Eliezer makes him liable to a sin-offering, But Rabbi Joshua exempts him. Rabbi Eliezer said to him: if for the pesah, which it is permitted [to slaughter] for its own purpose, yet when he changes its purpose he is liable; then [other] sacrifices, which are forbidden [to slaughter even] for their own purpose, if he changes their purpose is it not logical that he should be liable. Rabbi Joshua said to him: not so. If you say [with regard to] the pesah, [he is liable] because he changed it to something that is forbidden; will you say [the same] of [other] sacrifices, where he changed them for something that is permitted? Rabbi Eliezer said to him: let the community sacrifices prove it, which are permitted for their own sake, yet he who slaughters [other sacrifices] in their name is liable. Rabbi Joshua said to him: not so. If you say [with regard to] the public sacrifices, [that is] because they have a limit; will you say [the same] of the pesah, which has no limit? Rabbi Meir says: he too who slaughters [other sacrifices] in the name of public sacrifice is not liable.

If the pesah was slaughtered for a different purpose on Shabbat, he [the slaughterer] is liable to a sin-offering on its account. All other sacrifices which he slaughtered as a pesah: if they are not fit [to be a pesah] he is liable; if they are fit [to be a pesah]: Rabbi Eliezer makes him liable to a sin-offering, But Rabbi Joshua exempts him. Rabbi Eliezer said to him: if for the pesah, which it is permitted [to slaughter] for its own purpose, yet when he changes its purpose he is liable; then [other] sacrifices, which are forbidden [to slaughter even] for their own purpose, if he changes their purpose is it not logical that he should be liable. Rabbi Joshua said to him: not so. If you say [with regard to] the pesah, [he is liable] because he changed it to something that is forbidden; will you say [the same] of [other] sacrifices, where he changed them for something that is permitted? Rabbi Eliezer said to him: let the community sacrifices prove it, which are permitted for their own sake, yet he who slaughters [other sacrifices] in their name is liable. Rabbi Joshua said to him: not so. If you say [with regard to] the public sacrifices, [that is] because they have a limit; will you say [the same] of the pesah, which has no limit? Rabbi Meir says: he too who slaughters [other sacrifices] in the name of public sacrifice is not liable.

If the pesah was slaughtered for a different purpose on Shabbat, he [the slaughterer] is liable to a sin-offering on its account. All other sacrifices which he slaughtered as a pesah: if they are not fit [to be a pesah] he is liable; if they are fit [to be a pesah]: Rabbi Eliezer makes him liable to a sin-offering, But Rabbi Joshua exempts him. Rabbi Eliezer said to him: if for the pesah, which it is permitted [to slaughter] for its own purpose, yet when he changes its purpose he is liable; then [other] sacrifices, which are forbidden [to slaughter even] for their own purpose, if he changes their purpose is it not logical that he should be liable. Rabbi Joshua said to him: not so. If you say [with regard to] the pesah, [he is liable] because he changed it to something that is forbidden; will you say [the same] of [other] sacrifices, where he changed them for something that is permitted? Rabbi Eliezer said to him: let the community sacrifices prove it, which are permitted for their own sake, yet he who slaughters [other sacrifices] in their name is liable. Rabbi Joshua said to him: not so. If you say [with regard to] the public sacrifices, [that is] because they have a limit; will you say [the same] of the pesah, which has no limit? Rabbi Meir says: he too who slaughters [other sacrifices] in the name of public sacrifice is not liable.

If the pesah was slaughtered for a different purpose on Shabbat, he [the slaughterer] is liable to a sin-offering on its account. All other sacrifices which he slaughtered as a pesah: if they are not fit [to be a pesah] he is liable; if they are fit [to be a pesah]: Rabbi Eliezer makes him liable to a sin-offering, But Rabbi Joshua exempts him. Rabbi Eliezer said to him: if for the pesah, which it is permitted [to slaughter] for its own purpose, yet when he changes its purpose he is liable; then [other] sacrifices, which are forbidden [to slaughter even] for their own purpose, if he changes their purpose is it not logical that he should be liable. Rabbi Joshua said to him: not so. If you say [with regard to] the pesah, [he is liable] because he changed it to something that is forbidden; will you say [the same] of [other] sacrifices, where he changed them for something that is permitted? Rabbi Eliezer said to him: let the community sacrifices prove it, which are permitted for their own sake, yet he who slaughters [other sacrifices] in their name is liable. Rabbi Joshua said to him: not so. If you say [with regard to] the public sacrifices, [that is] because they have a limit; will you say [the same] of the pesah, which has no limit? Rabbi Meir says: he too who slaughters [other sacrifices] in the name of public sacrifice is not liable.

How is the pesah roasted? They bring a spit of pomegranate wood and thrust it into its mouth [right down] as far as its buttocks, and place its legs and its entrails inside it, the words of Rabbi Yose the Galilean. Rabbi Akiva says: this is like boiling, rather they are hung outside it.

One may not roast the pesah either on a [metal] spit or on a grill. Rabbi Zadok said: it once happened that Rabban Gamaliel said to his servant Tabi, “Go out and roast us the pesah on the grill.” If it [the pesah] touched the clay of the oven, he should pare its place. If some of its juice dripped on to the clay [of the oven] and dripped back on to it, he must remove its place. If some of its juice fell on the flour, he must take a handful away from its place.

One may not roast the pesah either on a [metal] spit or on a grill. Rabbi Zadok said: it once happened that Rabban Gamaliel said to his servant Tabi, “Go out and roast us the pesah on the grill.” If it [the pesah] touched the clay of the oven, he should pare its place. If some of its juice dripped on to the clay [of the oven] and dripped back on to it, he must remove its place. If some of its juice fell on the flour, he must take a handful away from its place.

One may not roast the pesah either on a [metal] spit or on a grill. Rabbi Zadok said: it once happened that Rabban Gamaliel said to his servant Tabi, “Go out and roast us the pesah on the grill.” If it [the pesah] touched the clay of the oven, he should pare its place. If some of its juice dripped on to the clay [of the oven] and dripped back on to it, he must remove its place. If some of its juice fell on the flour, he must take a handful away from its place.

If he basted it [the pesah] with oil of terumah: If they who registered for it are a company of priests, they may eat [it]. But if Israelites, if it is [still] raw, they may wash it off; if it is roasted, he must pare the outer part. If he anointed it with oil of second tithe, he must not charge its value for the members of the company, because second tithe must not be redeemed in Jerusalem.

Five things [sacrifices] may come in uncleanness, but may not be eaten in uncleanness:the omer, the two loaves, the showbread, the sacrifices of the public peace-offerings, and the goats of new months. The pesah which comes in uncleanness is [also] eaten in uncleanness, for from the very beginning it came for no other purpose but to be eaten.

If the community or the majority thereof was unclean, or if the priests were unclean and the community clean, they make [the pesah sacrifice] in uncleanness. If a minority of the community were unclean: those who are clean observe the first [Pesah], while those who are unclean observe the second.

If the community or the majority thereof was unclean, or if the priests were unclean and the community clean, they make [the pesah sacrifice] in uncleanness. If a minority of the community were unclean: those who are clean observe the first [Pesah], while those who are unclean observe the second.

A pesah whose blood has been sprinkled and then it became known that it was unclean, the frontlet propitiates. If the body of [the owner] became unclean, the frontlet does not propitiate, because they [the sages] said: [in the case of] a nazirite, and he who sacrifices the pesah-offering, the frontlet propitiates for the uncleanness of the blood, but the frontlet does not propitiate for the uncleanness of the body [of the owner]. If he was defiled with the uncleanness of the deep, the frontlet propitiates.

A pesah whose blood has been sprinkled and then it became known that it was unclean, the frontlet propitiates. If the body of [the owner] became unclean, the frontlet does not propitiate, because they [the sages] said: [in the case of] a nazirite, and he who sacrifices the pesah-offering, the frontlet propitiates for the uncleanness of the blood, but the frontlet does not propitiate for the uncleanness of the body [of the owner]. If he was defiled with the uncleanness of the deep, the frontlet propitiates.

If all or most of [the pesah] became unclean they burn it in front of the Birah with the wood of the pile. If a lesser part of it became unclean, and also “remainder”, they [the people] burn it in their courtyards or on their roofs with their own wood. Misers burn it in front of the Birah, in order to benefit from the wood of the pile.

A pesah which went out [beyond the walls of Jerusalem] or was defiled must be burned immediately. If its owners were defiled or they died, its form must change and [then] it is burned on the sixteenth [of Nisan]. Rabbi Yohanan ben Berokah says: this too must be burned immediately, because there are none to eat it.

The bones, and the sinews, and the “remainder” [of the pesah] are burned on the sixteenth. If the sixteenth falls on Shabbat, they are burned on the seventeenth, because they do not override either Shabbat or the festival.

Everything which can be eaten of a full-grown ox may be eaten of a tender goat, as well as the tops of the forelegs and the cartilages. He who breaks a bone of a clean pesah receives forty [lashes] but he who leaves over [flesh] of a clean [pesah] or breaks [a bone] of an unclean [one] does not receive the forty [lashes.]

Everything which can be eaten of a full-grown ox may be eaten of a tender goat, as well as the tops of the forelegs and the cartilages. He who breaks a bone of a clean pesah receives forty [lashes] but he who leaves over [flesh] of a clean [pesah] or breaks [a bone] of an unclean [one] does not receive the forty [lashes.]

One who says to his slave, “Go out and slaughter the pesah on my behalf”, if he slaughtered a kid, he may eat it; if he slaughtered a lamb, he may eat it; if he slaughtered a kid and a lamb, he eats the first. If he forgot what his master told him, how should he act? He should slaughter a lamb and a kid and declare, “If my master told me [to slaughter] a kid, the kid is his and the lamb is mine; and if my master told me [to slaughter] a lamb, the lamb is his and the kid is mine.” If his master [also] forgot what he told him, both animals go to the place of burning, but they [the master and the slave] are exempt from sacrificing the second pesah.

One who says to his slave, “Go out and slaughter the pesah on my behalf”, if he slaughtered a kid, he may eat it; if he slaughtered a lamb, he may eat it; if he slaughtered a kid and a lamb, he eats the first. If he forgot what his master told him, how should he act? He should slaughter a lamb and a kid and declare, “If my master told me [to slaughter] a kid, the kid is his and the lamb is mine; and if my master told me [to slaughter] a lamb, the lamb is his and the kid is mine.” If his master [also] forgot what he told him, both animals go to the place of burning, but they [the master and the slave] are exempt from sacrificing the second pesah.

If a man says to his children, “Behold, I am going to slaughter the pesah on behalf of whichever of you goes up first to Jerusalem,” as soon as the first has put his head and the greater part of his body [into Jerusalem] he has acquired his portion, and he acquires it on behalf of his brothers with him. One may always register for it as long as there is as much as an olive’s worth for each one [registered]. They may register and withdraw their hands from it until it has been slaughtered; Rabbi Shimon says: until the blood is sprinkled.

If a zav saw two instances [of discharge], they slaughter [the pesah] on his behalf on his seventh [day]. If he saw three [instances of discharge], they slaughter on his behalf on his eighth [day]. If a woman observes a “day for a day”, they slaughter on her behalf on her second day. If she saw [a discharge] on two days, they slaughter on her behalf on the third [day]. And as for a zavah, they slaughter on her behalf on the eighth [day].

[As to] an onen, and one who is removing a heap [of stones], and likewise one whom they promised to take out of prison, and a sick or an old person who can eat as much as an olive, they slaughter on their behalf. [Yet in the case of] all these, they may not slaughter for them alone, lest they bring the pesah to disqualification. Therefore if a disqualification occurs to them, they are exempt from keeping the second pesah, except for one who was removing the heap, because he was unclean from the beginning.

[As to] an onen, and one who is removing a heap [of stones], and likewise one whom they promised to take out of prison, and a sick or an old person who can eat as much as an olive, they slaughter on their behalf. [Yet in the case of] all these, they may not slaughter for them alone, lest they bring the pesah to disqualification. Therefore if a disqualification occurs to them, they are exempt from keeping the second pesah, except for one who was removing the heap, because he was unclean from the beginning.

They may not slaughter the pesah for a single person, the words of Rabbi Judah. But Rabbi Yose permits it. And even a company of a hundred who cannot eat as much as an olive, one may not slaughter [a pesah] for them. And one may not form a company of women and slaves and minors.

They may not slaughter the pesah for a single person, the words of Rabbi Judah. But Rabbi Yose permits it. And even a company of a hundred who cannot eat as much as an olive, one may not slaughter [a pesah] for them. And one may not form a company of women and slaves and minors.

An onen immerses [in a mikveh] and eats his pesah in the evening, but not [other] sacred food. One who hears about his dead [for the first time], and one who gathers the bones [of his dead relative] immerses and eats sacred food. A convert who converts on the eve of Pesah: Bet Shammai say: he immerses and eats his pesah in the evening. Bet Hillel say: anyone who separates from the foreskin is like one who separates from the grave.

An onen immerses [in a mikveh] and eats his pesah in the evening, but not [other] sacred food. One who hears about his dead [for the first time], and one who gathers the bones [of his dead relative] immerses and eats sacred food. A convert who converts on the eve of Pesah: Bet Shammai say: he immerses and eats his pesah in the evening. Bet Hillel say: anyone who separates from the foreskin is like one who separates from the grave.

An onen immerses [in a mikveh] and eats his pesah in the evening, but not [other] sacred food. One who hears about his dead [for the first time], and one who gathers the bones [of his dead relative] immerses and eats sacred food. A convert who converts on the eve of Pesah: Bet Shammai say: he immerses and eats his pesah in the evening. Bet Hillel say: anyone who separates from the foreskin is like one who separates from the grave.

He who was unclean or on a far-off journey and did not keep the first [Pesah] must keep the second. If he unwittingly erred or was prevented and did not keep the first, he must keep the second. If so, why does it say “an unclean person” and “one who was one a long journey” specified? That these are not liable to karet, whereas these are liable to karet.

What is the difference between the first Pesah and the second? The first is subject to the prohibition of [chametz] shall not be seen and [chametz] shall not be found, while at the second matzah and chametz are in the house with him. The first requires [the reciting of] Hallel when it is eaten, while the second does not require Hallel when it is eaten. But both require [the reciting of] Hallel when they are sacrificed, and they are eaten roasted with matzah and bitter herbs, and they override Shabbat.

The pesah which comes in impurity: zavin and zavot, menstruant women and women after childbirth do not eat from it, yet if they did eat they are exempt from karet. Rabbi Eliezer exempts [them] even [of the karet normally incurred] for entering the sanctuary.

What is the difference between the pesah [which was offered] in Egypt and the pesah of [subsequent] generations? The pesah in Egypt was taken on the tenth [of Nisan], And it required sprinkling with a bunch of hyssop on the lintel and on the two door-posts, And it was eaten in haste on one night, whereas the pesah of [subsequent] generations is kept the whole seven [days].

What is the difference between the pesah [which was offered] in Egypt and the pesah of [subsequent] generations? The pesah in Egypt was taken on the tenth [of Nisan], And it required sprinkling with a bunch of hyssop on the lintel and on the two door-posts, And it was eaten in haste on one night, whereas the pesah of [subsequent] generations is kept the whole seven [days].

What is the difference between the pesah [which was offered] in Egypt and the pesah of [subsequent] generations? The pesah in Egypt was taken on the tenth [of Nisan], And it required sprinkling with a bunch of hyssop on the lintel and on the two door-posts, And it was eaten in haste on one night, whereas the pesah of [subsequent] generations is kept the whole seven [days].

What is the difference between the pesah [which was offered] in Egypt and the pesah of [subsequent] generations? The pesah in Egypt was taken on the tenth [of Nisan], And it required sprinkling with a bunch of hyssop on the lintel and on the two door-posts, And it was eaten in haste on one night, whereas the pesah of [subsequent] generations is kept the whole seven [days].

Rabbi Joshua said: I have heard that the substitute of a pesah is sacrificed, and that the substitute of a pesah is not sacrificed, and I cannot explain. Rabbi Akiva said: I will explain: The pesah which was found before the slaughtering of the pesah must be left to graze until it becomes unfit, and then it may be sold, and one brings a peace-offering with the money; and the same applies to its substitute. [If found] after the slaughtering of the pesah, it is offered as a wellbeing offering, and the same applies to it substitute.

Rabbi Joshua said: I have heard that the substitute of a pesah is sacrificed, and that the substitute of a pesah is not sacrificed, and I cannot explain. Rabbi Akiva said: I will explain: The pesah which was found before the slaughtering of the pesah must be left to graze until it becomes unfit, and then it may be sold, and one brings a peace-offering with the money; and the same applies to its substitute. [If found] after the slaughtering of the pesah, it is offered as a wellbeing offering, and the same applies to it substitute.

Rabbi Joshua said: I have heard that the substitute of a pesah is sacrificed, and that the substitute of a pesah is not sacrificed, and I cannot explain. Rabbi Akiva said: I will explain: The pesah which was found before the slaughtering of the pesah must be left to graze until it becomes unfit, and then it may be sold, and one brings a peace-offering with the money; and the same applies to its substitute. [If found] after the slaughtering of the pesah, it is offered as a wellbeing offering, and the same applies to it substitute.

Rabbi Joshua said: I have heard that the substitute of a pesah is sacrificed, and that the substitute of a pesah is not sacrificed, and I cannot explain. Rabbi Akiva said: I will explain: The pesah which was found before the slaughtering of the pesah must be left to graze until it becomes unfit, and then it may be sold, and one brings a peace-offering with the money; and the same applies to its substitute. [If found] after the slaughtering of the pesah, it is offered as a wellbeing offering, and the same applies to it substitute.

Rabbi Joshua said: I have heard that the substitute of a pesah is sacrificed, and that the substitute of a pesah is not sacrificed, and I cannot explain. Rabbi Akiva said: I will explain: The pesah which was found before the slaughtering of the pesah must be left to graze until it becomes unfit, and then it may be sold, and one brings a peace-offering with the money; and the same applies to its substitute. [If found] after the slaughtering of the pesah, it is offered as a wellbeing offering, and the same applies to it substitute.

If a man sets aside a female for his pesah or a two-year old male, it should be left to graze until it becomes unfit, then it should be sold, and its money is spent on a voluntary sacrifice. If a man separates his pesah and dies, his son after him should not bring it as a pesah but rather as a wellbeing offering.

If a man sets aside a female for his pesah or a two-year old male, it should be left to graze until it becomes unfit, then it should be sold, and its money is spent on a voluntary sacrifice. If a man separates his pesah and dies, his son after him should not bring it as a pesah but rather as a wellbeing offering.

If a man sets aside a female for his pesah or a two-year old male, it should be left to graze until it becomes unfit, then it should be sold, and its money is spent on a voluntary sacrifice. If a man separates his pesah and dies, his son after him should not bring it as a pesah but rather as a wellbeing offering.

If a pesah became mixed up with other sacrifices, they all graze until they become unfit [through a blemish], then they are sold, and then he must bring [a replacement] for the price of the best of this type, and bring for the price of the best of this type and he loses the remainder from his own pocket. If it became mixed up with first-borns: Rabbi Shimon says: if [the pesah belonged to] a company of priests, they eat [all of the animals that night].

If a pesah became mixed up with other sacrifices, they all graze until they become unfit [through a blemish], then they are sold, and then he must bring [a replacement] for the price of the best of this type, and bring for the price of the best of this type and he loses the remainder from his own pocket. If it became mixed up with first-borns: Rabbi Shimon says: if [the pesah belonged to] a company of priests, they eat [all of the animals that night].

A company lost their pesah and they said to one [who was registered with them], “Go and seek it, and slaughter it on our behalf”; and he went, found, and slaughtered it, and they [also] took an animal and slaughtered [it]: If his was slaughtered first, he eats of his and they eat with him. And if theirs was first slaughtered, they eat of theirs, while he eats of his. And if it is unknown which of them was first slaughtered, or if they slaughtered both of them at the same time, he eats of his, but they may not eat with him; while theirs goes forth to the place of burning, and they are exempt from keeping the second Pesah. He said to them, “If I delay, go forth and slaughter on my behalf,’, [and] then he went and found it and slaughtered [it], while they took [another] and slaughtered [it]: If theirs was slaughtered first, they eat of theirs while he eats with them; And if his was slaughtered first, he eats of his and they eat of theirs. And if it is unknown which of them was slaughtered first, or if they slaughtered both of them at the same time, they eat of theirs, but he may not eat with them, while his goes forth to the place of burning, and he is exempt from keeping the second Pesah. He said to them, and they said to him: they all eat of the first [to be slaughtered], and if it is unknown which of them was slaughtered first, both go forth to the place of burning. If he did not say to them and they did not say to him, they are not responsible for each other.

A company lost their pesah and they said to one [who was registered with them], “Go and seek it, and slaughter it on our behalf”; and he went, found, and slaughtered it, and they [also] took an animal and slaughtered [it]: If his was slaughtered first, he eats of his and they eat with him. And if theirs was first slaughtered, they eat of theirs, while he eats of his. And if it is unknown which of them was first slaughtered, or if they slaughtered both of them at the same time, he eats of his, but they may not eat with him; while theirs goes forth to the place of burning, and they are exempt from keeping the second Pesah. He said to them, “If I delay, go forth and slaughter on my behalf,’, [and] then he went and found it and slaughtered [it], while they took [another] and slaughtered [it]: If theirs was slaughtered first, they eat of theirs while he eats with them; And if his was slaughtered first, he eats of his and they eat of theirs. And if it is unknown which of them was slaughtered first, or if they slaughtered both of them at the same time, they eat of theirs, but he may not eat with them, while his goes forth to the place of burning, and he is exempt from keeping the second Pesah. He said to them, and they said to him: they all eat of the first [to be slaughtered], and if it is unknown which of them was slaughtered first, both go forth to the place of burning. If he did not say to them and they did not say to him, they are not responsible for each other.

A company lost their pesah and they said to one [who was registered with them], “Go and seek it, and slaughter it on our behalf”; and he went, found, and slaughtered it, and they [also] took an animal and slaughtered [it]: If his was slaughtered first, he eats of his and they eat with him. And if theirs was first slaughtered, they eat of theirs, while he eats of his. And if it is unknown which of them was first slaughtered, or if they slaughtered both of them at the same time, he eats of his, but they may not eat with him; while theirs goes forth to the place of burning, and they are exempt from keeping the second Pesah. He said to them, “If I delay, go forth and slaughter on my behalf,’, [and] then he went and found it and slaughtered [it], while they took [another] and slaughtered [it]: If theirs was slaughtered first, they eat of theirs while he eats with them; And if his was slaughtered first, he eats of his and they eat of theirs. And if it is unknown which of them was slaughtered first, or if they slaughtered both of them at the same time, they eat of theirs, but he may not eat with them, while his goes forth to the place of burning, and he is exempt from keeping the second Pesah. He said to them, and they said to him: they all eat of the first [to be slaughtered], and if it is unknown which of them was slaughtered first, both go forth to the place of burning. If he did not say to them and they did not say to him, they are not responsible for each other.

Two companies whose pesah sacrifices became mixed up: these take possession of one [animal] and these take possession of one. One member of these joins those, and one member of those joins these, and thus they declare: if this pesah is ours, your hands are withdrawn from your own and you are registered for ours; while if this pesah is yours, our hands are withdrawn from ours and we are registered for yours. Similarly, if there are five companies consisting of five members each or of ten each, they draw one from each company and say thusly.

Two companies whose pesah sacrifices became mixed up: these take possession of one [animal] and these take possession of one. One member of these joins those, and one member of those joins these, and thus they declare: if this pesah is ours, your hands are withdrawn from your own and you are registered for ours; while if this pesah is yours, our hands are withdrawn from ours and we are registered for yours. Similarly, if there are five companies consisting of five members each or of ten each, they draw one from each company and say thusly.

Two companies whose pesah sacrifices became mixed up: these take possession of one [animal] and these take possession of one. One member of these joins those, and one member of those joins these, and thus they declare: if this pesah is ours, your hands are withdrawn from your own and you are registered for ours; while if this pesah is yours, our hands are withdrawn from ours and we are registered for yours. Similarly, if there are five companies consisting of five members each or of ten each, they draw one from each company and say thusly.

If the pesah sacrifices belonging to two [individuals] became mixed up, each takes possession of one [animal]; This one registers someone from the marketplace with him and that one registers someone from the marketplace with him. This one goes over to that one and that one goes over to this one, and thus they declare: “If this pesah is mine, your hands are withdrawn from yours and you are registered for mine; while if this pesah is yours, my hands are withdrawn from mine and I am registered for yours.”

If the pesah sacrifices belonging to two [individuals] became mixed up, each takes possession of one [animal]; This one registers someone from the marketplace with him and that one registers someone from the marketplace with him. This one goes over to that one and that one goes over to this one, and thus they declare: “If this pesah is mine, your hands are withdrawn from yours and you are registered for mine; while if this pesah is yours, my hands are withdrawn from mine and I am registered for yours.”

If the pesah sacrifices belonging to two [individuals] became mixed up, each takes possession of one [animal]; This one registers someone from the marketplace with him and that one registers someone from the marketplace with him. This one goes over to that one and that one goes over to this one, and thus they declare: “If this pesah is mine, your hands are withdrawn from yours and you are registered for mine; while if this pesah is yours, my hands are withdrawn from mine and I am registered for yours.”

On the eve of Pesah close to minhah one may not eat until nightfall. Even the poorest person in Israel must not eat [on the night of Pesah] until he reclines. And they should give him not less than four cups [of wine], and even from the charity plate.

On the eve of Pesah close to minhah one may not eat until nightfall. Even the poorest person in Israel must not eat [on the night of Pesah] until he reclines. And they should give him not less than four cups [of wine], and even from the charity plate.