Leavened and Unleavened Bread

Anyone who eats an olive's volume of leavened bread on Passover beginning on the night of the 15th until the end of the 21st of Nissan intentionally is obligated to [a punishment of] kareit/cutting off, as it was said, "For anyone who eats leavened bread and will be cut off" (Exodus 12:15). Unintentionally - one is obligated to a sacrifice of a fixed type (i.e. non-sliding scale) of sin-offering. This is [the same for] one who eats [it] and one who liquifies and drinks [it].

The leavened bread on Passover is forbidden to derive pleasure from as it is stated: "You will not eat hametz" - there should be no permissive scenario of eating.

[A violator] is not lashed for [transgressing the prohibitions] not to have [chametz] seen [in his possession] and not to have [chametz] found [in his possession] unless he purchased chametz on Pesach or [caused flour] to become leavened, and thus committed a deed. However, if he possessed chametz before Pesach, and when Pesach came he did not destroy it and left it in his possession, even though he transgresses two prohibitions, according to the Torah, he is not lashed, for he did not perform a deed. [Nevertheless,] he is given "stripes for being rebellious."

Chametz which passed over Passover [under Jewish ownership] is forbidden to derive benefit from forever. This is a penalty imposed by the Rabbis on the Jew who violated [the prohibition of] "thou shalt not see nor shall it be found" so they forbade it even if he left it accidentally or under unavoidable circumstances so that no one would keep chametz around on Passover in order to use afterwards.

If, on Pesach, even the slightest amount of chametz becomes mixed together with another substance, either of its kind or not of its kind, [the entire mixture] is forbidden. Though it is forbidden to benefit from chametz which a Jew possessed on Pesach, if it became mixed with another substance, whether of its kind or not of its kind, it is permitted to be eaten after Pesach. [The Sages] only penalized and forbade [the use of] chametz itself. A mixture [containing chametz possessed on Pesach] is permitted to be eaten after Pesach.

One is liable for כרת only for eating chametz itself. However, a person who eats a mixture containing chametz—for example, Babylonian kotach, Median beer, or similar mixtures which contain chametz--[is punished by] lashes and is not liable for כרת [for this involves the transgression of a different commandment], as [Exodus 12:20] states: "Do not eat any leaven." When does the above apply? When the person consumed an olive size of chametz [while eating] from the mixture within the time it takes to eat three eggs or less. Then, he is obligated for lashes by the Torah. However, if he does not consume an olive size of chametz from the mixture in less time than it takes to eat three eggs, even though such eating is forbidden, he is not [punished by] lashing. Rather, he is given "stripes for being rebellious."

Eating even the slightest amount of chametz itself on Pesach is forbidden by the Torah as [Exodus 13:3] states: "Do not eat [leaven]." Nevertheless, [a person who eats chametz] is not liable for כרת, nor must he bring a sacrifice for anything less than the specified measure, which is the size of an olive. A person who intentionally violates the prohibition and eats less than an olive size of chametz is given "stripes for being rebellious."

It is forbidden to eat chametz on the day of the fourteenth [of Nisan] from noon onward—i.e., from the beginning of the seventh hour of the day. Any person who eats chametz during this time is punished by lashes according to Torah law, as [Deuteronomy 16:3] states: "Do not eat any leaven with it "; i.e., together with the Paschal sacrifice. Based on the oral tradition, we received the interpretation of that statement as: Do not eat any chametz during the time which is fit to slaughter the Paschal sacrifice, that being the afternoon—i.e., after midday.

The Sages forbade the eating of chametz from the beginning of the sixth hour in order to prevent infringement upon a Torah commandment. Thus, from the beginning of the sixth hour, it is forbidden to eat or benefit from chametz, based on Rabbinic law. During the rest of the day, from the seventh hour on, eating chametz is forbidden because of the Torah law. During the fifth hour of the day, we do not eat chametz, lest the day be cloudy and we err between the fifth and six hours. However, there is no prohibition against benefiting from chametz during the fifth hour. Therefore, Terumah and the breads of the thanksgiving offering which are chametz are left in a tentative status because of their holiness. They are neither eaten nor burned until the beginning of the sixth hour. Then, the entire quantity [of chametz] is burned.

Thus, you have learned that it is permitted to eat chametz on the day of the fourteenth [of Nisan] until the end of the fourth hour. During the fifth hour, [chametz] is not eaten, but benefit may be derived from it. A person who eats chametz during the sixth hour is [punished by] "stripes for being rebellious." One who eats during the seventh hour is lashed.

There is a positive commandment from the Torah to remove the hametz before the time that it is forbidden for consumption as it says (Shemot 12:15) "On the first day, remove the leavened from your homes." From the oral law, they learned that the first day refers to the 14th of Nissan. A proof to this matter is what is stated in the Torah: (Shemot 34:25) "Do not slaughter the animal with hametz in your possession." This means to say do not slaughter [the korban pesach] while the hametz exists. The day of the slaughtering the korban pesach is the 14th day following midday.

And what is this removal that is mentioned in the Torah? It is annulling the hametz in his heart and considering it like dust, and knowing in his heart that it is not in his possession. All the Hametz in his possession is like dust and has no use.

From the Hachamim, one should search for hametz in the hidden areas and cracks, to examine and remove from his boundaries. In addition, it is a Rabbinic injuction to search and destroy hametz on the night of the 14th using a candlelight, since people are usually home and the candle is excellent for searching. One should not establish his learning at the end of the 13th day. The Hacham should not begin to study at this time lest he is drawn, thereby preventing him from searching for hametz at the beginning of this time.

We do not search [for chametz] by the light of the moon, the light of the sun, or the light of a torch; only by the light of a candle. To what does this apply? to the holes and hidden places. However, for a porch which has much light, searching it by the light of the sun is sufficient. The middle of a courtyard does not need to be searched, because birds are found there, and they eat all the chametz which falls there.

A hole in the middle of [the wall of] the house between a person and his colleague [should be searched by both individuals], each searching to the extent his hand reaches. [Afterwards,] each must nullify in his heart [any chametz in] the remaining portion. [This applies to a hole in a wall separating two Jewish homes.] However, a hole between [the home of] a Jew and a gentile should not be searched at all, lest the gentile fear that the Jew is casting spells against him. All that is necessary for him to do is to nullify it within his heart. Any place where chametz is not brought in does not need to be searched.

The upper and lower holes [in the wall] of a house, the roof of a balcony, a cow stall, chicken coop, hayloft, wine cellars or storage rooms for oil when supplies are not taken from them [in the midst of a meal], and storage rooms for large fish, need not be searched unless one brought chametz into them. In contrast, storage rooms for beer, storage rooms for wine from which supplies are taken [in the midst of a meal], storage rooms for salt, candles, small fish, wood, and brine, the middle holes in a wall, and all similar places must be searched, for chametz is usually brought into them. However, if a person knows that he did not bring chametz into these places, they do not have to be searched. When searching a wine cellar, [all that is necessary to] search are the two outer rows—i.e., the highest row and the one below it.

We do not suspect that a weasel dragged chametz into a place where it is not usually brought. Were we to suspect [that chametz would be taken] from house to house, we would also have to suspect [that chametz might be taken] from city to city. There is no end to the matter. A person who checked on the night of the fourteenth and placed ten loaves of chametz [on the side] and [later] found [only] nine must suspect [that chametz is present in his home,] and [hence], must search a second time, for definitely it was taken by a weasel or mouse.

Similarly, a person who saw a mouse enter the house with chametz in its mouth after he searched [for chametz] must search a second time. [This applies] even if he found crumbs in the middle of the house; we do not necessarily presume that it already ate the bread in this place and that these are its crumbs. Rather, we suspect that it left the bread in a hole or window, and that these crumbs were [originally] located there. Hence, he must search again. If he does not find anything, he must search through the entire house. If he found the bread that the mouse took when he entered, he need not search [further].

[A person who] saw an infant enter an already checked house with bread in his hand, followed him inside and discovered crumbs, need not search [again]. We may confidently assume that he ate the bread and that these crumbs fell from him while eating. Infants generally crumble food while eating, though mice do not. If he does not find any crumbs, he must check [again].

Nine piles of matzah and one of chametz were placed [aside]. A mouse came and took [something from one of the piles] and entered a house that had been checked. If we do not know whether it took either chametz or matzah, the house must be checked [again], for every instance where [a doubt arises and the presence of both the permitted and forbidden substances] is fixed, [is judged] as if they were present in equal amounts.

There were two piles: one of chametz and one of matzah, and two houses: one that had been searched and one that had not been searched. Two mice came; one took chametz and one took matzah [and they entered the houses] without our knowing which house the mouse holding the chametz entered... Similarly, there were two houses which had been checked, with one pile of chametz before them. A mouse took [from the pile and entered a house]. However, we do not know which house he entered... or we saw which one he entered, a person followed him, checked [for chametz], and did not find anything... or he checked and found bread... Similarly, when there were nine piles of matzah and one of chametz, and a loaf became separated from the piles, and we do not know whether it was chametz or matzah: If a mouse took the loaf that became separated and entered the house that had been checked: In all of these cases, there is no need to check a second time, because the presence of the forbidden substance is not fixed.

A person who placed chametz in one corner and discovered it in another... or who put aside nine loaves and found ten... or a mouse came and took the chametz, and there is a doubt whether he entered this house or not... In all these cases, he must search [the house again].

A mouse entered a house with a loaf in its mouth. Afterwards, a mouse left there with a loaf in its mouth; we presume that the same mouse who entered originally was the one which ultimately left, and [the owner] need not search [again]. If the first mouse which entered was black and the one which left was white, he must search [again]. If a mouse entered with a loaf in its mouth and a weasel left there with a loaf in its mouth, he must search [again]. If a weasel left there with a mouse and a loaf in its mouth, he does not have to search [again]. [We may presume] that this is the loaf which was in the mouse's mouth. If a snake enters a hole with a loaf in its mouth, there is no obligation to bring a snakecharmer to remove it.

When chametz is [discovered] on a very high beam, [the owner] is obligated to bring a ladder and remove it, for it might fall from the beam. If chametz is in a pit, [the owner] is not obligated to bring it up. All that is necessary is for him to nullify [ownership over it] in his heart.

A block of yeast which was designated to be used as a seat: If its surface was coated with mortar, it is [considered as] destroyed and we are permitted to keep it [on Pesach]. The dough in the cracks of a kneading trough: If a size of an olive [of dough] exists in one place, one is obligated to destroy [the dough under all circumstances]. Should there be less than that amount: If it serves to reinforce the broken pieces of the kneading trough or to plug a hole, it is [considered] negligible because of its minimal size. If not, one is obligated to destroy it. Two [quantities of dough, each] half the size of an olive were found in separate places, and a string of dough connects them: We check whether the [pieces of] dough themselves are lifted up when the string of dough is picked up. If they are, one is obligated to destroy [them]. If not, one is not obligated to destroy [them].

To what does the above apply? to [pieces of dough stuck to] a kneading trough. However, [if a similar situation is discovered] within a house, one is obligated to destroy [the dough] even if, when the [connecting] thread [of dough] is lifted up, the pieces of dough are not raised up with it. [This stringency was instituted] because the [smaller portions] may sometimes be brought together. If half of an olive size [of dough] was found in a house and another half in the second storey; or if half of the size of an olive was found in a house and another half in [the adjoining] porch; or if half of the size of an olive was found in a room and another half in an inner room; Since these portions of dough which are less than the size of an olive are found stuck to the walls, beams, or floors [of the house], one is not obligated to destroy them. All that is necessary is to nullify them in one's heart.

A person who rents out a house on the fourteenth [of Nisan]: Behold, [the tenant may operate] under the presumption that it has been searched and he need not search. [Furthermore,] even if we must assume that the person who rented out the house did not search [it], should a woman or a minor say: "We have searched it," they are believed, for everyone's statements are accepted with regard to the destruction of chametz. Everyone is acceptable to search [for chametz], even women, slaves, and minors. The latter applies only when the minor has sufficient understanding to search.

A person who rents a house to a colleague: If the fourteenth [of Nisan] falls before [the landlord] gave the keys to [the tenant], the landlord is responsible for searching. If the fourteenth falls after the keys have been transferred, the tenant is responsible for checking. When a person rents out a house under the presumption that it has been searched and [later, the tenant] discovers that it has not been searched, [the tenant] is responsible for searching it and [cannot nullify the transaction by claiming that it was carried out] under false premises. This applies even when it is customary to hire people to search, since, behold, he is performing a mitzvah.

A person who sets out to sea or one who leaves in a caravan within thirty days [of Pesach] is obligated to search [for chametz]. [If he leaves] before thirty days [prior to Pesach], he is not obligated to search. However, if he intends to return before Pesach, he must search before departing, lest he [be delayed and] return Pesach eve at nightfall, when he will have no opportunity to destroy [the chametz]. However, if he does not intend to return, he does not have to search. Similarly, a person who makes his house a storage room: If he does so within thirty days [of Pesach], he is required to search and then bring in the goods he wants to store. Over thirty days before Pesach: If he intends to remove the goods before Pesach, he is required to search and then bring in the goods he wants to store; if he does not intend to remove the goods before Pesach, he does not have to search.

When a person checks and searches on the night of the fourteenth [of Nisan], he should remove [all] chametz from holes, hidden places, and corners, and gather the entire amount together, putting it in one place until the beginning of the sixth hour and [then,] destroy it. If he desires to destroy it on the night of the fourteenth, he may.

The chametz which was put aside on the night of the fourteenth, so that it can be eaten on the next day until [the end of] the fourth hour, should not be spread out and scattered in every place. Rather, it should be put away in a utensil or in a known corner, and care should be taken concerning it. Otherwise, should some be found lacking, he would have to search for it and check [the house] a second time, for mice might have dragged it away.

When the fourteenth falls on the Sabbath, we search for chametz on the night before Sabbath eve, the night of the thirteenth. We set aside [enough] chametz to eat until [the end of] the fourth hour on the Sabbath day. The remainder should be destroyed before the Sabbath. If some of the chametz remains on the Sabbath day after the fourth hour, he should nullify it and cover it with a utensil until the conclusion of the first day of the festival, and then destroy it.

A person who has many loaves of bread that were Terumah and must burn them on the Sabbath eve; he should not mix the pure loaves together with the impure loaves and burn them. Rather, he should burn the pure loaves alone, the impure ones alone, and the ones [whose status is] left pending alone. He should leave a sufficient quantity, but no more than necessary, of the pure loaves to eat until [the conclusion of] the fourth hour on the Sabbath day.

A person who either inadvertently or intentionally did not search on the night of the fourteenth should search on the fourteenth in the morning. If he did not search on the fourteenth in the morning, he should search at the time for destroying [the chametz]. If he did not search at the time for destroying the chametz, he should search in the midst of the festival. If the festival passed without his having searched, he should search after the festival to destroy whatever chametz he might find which [he possessed] during Pesach, since we are prohibited against benefiting [from such chametz].

When a person checks for chametz on the night of the fourteenth, on the day of the fourteenth, and during the festival, he should recite the [following] blessing before he begins to search: Blessed are You, G-d, our Lord, King of the universe, who has sanctified us with His commandments and commanded us concerning the destruction of chametz. He must check and search in all the places where chametz is brought in, as was explained. If he searches after the holiday, he does not recite a blessing.

When he concludes searching, if he searched on the fourteenth at night, or on the fourteenth during the day before the sixth hour, he should nullify all the chametz that remains in his possession that he does not see. He should say: "All chametz which is in my possession that I have not seen, behold, it is nullified and must be considered as dust." However, if he searched after the beginning of the sixth hour and onward, he can no longer nullify it, for it is not in his possession, since benefiting from it is forbidden.

Thus, a person who does not nullify [his chametz] before the sixth hour and discovers chametz which he: considered important and [valued] in his heart, then forgot at the time of the destruction of chametz, and hence did not destroy, transgresses [the prohibitions]: "[leaven] shall not be seen" and "[leaven] shall not be found." Behold, he has neither destroyed nor nullified [his chametz], and nullification at this time would not be effective, for [the chametz] is no longer in his possession. Even so, the Torah considers it as if it were in his possession, to obligate him for [transgression of the commandments:] "[leaven] shall not be seen" and "[leaven] shall not be found." [Therefore,] he is obligated to destroy it whenever he finds it. If he finds it on the day of a festival, he should cover it with a utensil until the evening, and then destroy it. [If the chametz] was consecrated property, there is no need to cover it with a utensil, for regardless, everyone shies away from its use.

A person who left his house before the time for destroying chametz in order to fulfill a mitzvah or in order to partake of a feast associated with a mitzvah - e.g., a feast associated with betrothal or marriage - and recalls that he possesses chametz at home. If it is possible for him to go back, destroy it, and then return to the fulfillment of the mitzvah, he should return. If not, he should nullify [ownership over the chametz] in his heart. Should he go out to save from a troop of attackers, from a [flooding] river, from a fire, from [being buried] under fallen objects, all that is necessary is for him to nullify it in his heart. Should he go out for his own purposes and remember that he possesses chametz at home, he must return immediately. How much [chametz] must be present [to require] him to return? the size of an egg. If there is less than the size of an egg, it is sufficient for him to nullify it in his heart.

A person who put aside a rolled dough at home, [forgot about it,] went out and remembered after he had left [home]: Should he be sitting before his teacher and fear that the dough will become leavened before he can come [home], behold, he may nullify [ownership over the dough] in his heart before it becomes leaven. However, if [the dough] has already become leavened, his nullification is not at all effective, for he has already violated [the prohibitions]: "[leaven] shall not be seen" and "[leaven] shall not be found." He must destroy it immediately when he returns home.

How must chametz be destroyed? It may be burned; crumbled and tossed to the wind; or thrown into the sea. If the chametz is hard and the sea will not cause it to dissolve speedily, one should crumble it and then throw it into the sea. If other substances fell upon chametz and it was covered by three handbreadths or more of earth, it is considered as having been destroyed. [Nevertheless,] one must nullify [ownership over] it in one's heart if the sixth hour has not arrived. A person who gave it to a gentile before the sixth hour need not destroy it. If one burns it before the sixth hour, he is permitted to benefit from the charcoal that remains during Pesach. However, if he burns it from [the beginning of] the sixth hour and onward, since benefit may not be derived from it, it should not be used as fuel for an oven or range. One may not bake or cook with it. If one did bake or cook [using the chametz as fuel], it is forbidden to derive benefit from that loaf or that dish. Similarly, it is forbidden to derive benefit from the charcoal that remains from it, because it was burned after benefit from it became forbidden.

The Torah (Exodus 13:7) states: "No chametz shall be seen for you." Perhaps, if it were buried or entrusted to a gentile, he would not transgress the commandment? The Torah (Exodus 12:19) states: "leaven should not be found in your homes," [implying] even if it is buried or entrusted. Perhaps he would only transgress [the commandment] when chametz is [found] in his house, but if it were outside his house, in a field or in another city, he would not violate [the commandment]? The Torah states (Exodus 13:7): "[No leaven shall be seen for you] in all your territory" - i.e., in all your possessions. Perhaps a person will be obligated to remove from his property chametz that belongs to a gentile or that was consecrated? The Torah states (ibid.): "No [leaven] shall be seen for you." [We may infer]: You may not see your own [leaven]. However, you may see [leaven] belonging to others or which was consecrated.

From this you can learn that chametz of a Jew that was left in the posession of a non-Jew, even if it was concealed, and even if in a different city or even if entrusted to a gentile, is transgressing "shall not be seen" and "shall not be found". Chametz that was consecrated or that belonged to a non-Jew and was in a Jew's possession, even if it is in the Jew's house, is permitted because it doesn't belong to him. And even if it belongs to an gentile ger toshav that is under the authority of a Jew, we do not force him (the gentile) to abandon his chametz during passover. But it is necessary to establish a division ten tefachim high between his chametz in order to prevent accidental use of it. But consecrated (chametz) need not (be partitioned off) because everyone shies away from consecrated (things) in order not to infringe on the prohibition of "me'ilah".

A gentile who entrusted his chametz to a Jew: Should the Jew accept the responsibility of paying for the worth of the chametz if it is lost or stolen—behold, he is obligated to destroy it. Since he accepted responsibility for it, it is considered as though it were his. If he did not accept responsibility for it, he may keep it in his domain and may eat from it after Pesach, for it was in the gentile's possession.

Should a gentile who forces his way upon people entrust his chametz to a Jew: If the Jew knows that if it is lost or stolen, [the gentile] will obligate him to pay for it—forcing and compelling him to pay even though he did not accept responsibility—he is obligated to destroy it. It is considered as though it were his, for the gentile holds him responsible for it.

A Jew who gives his chametz to a gentile as security for a loan and tells him: "If I do not bring the money between today and such and such a date, you acquire the chametz [retroactively] from the present moment," the chametz is considered as in the gentile's possession and is permitted to be used after Pesach. This applies if the date specified was before Pesach. However, if he did not tell him: "you acquire the chametz [retroactively] from the present moment," that chametz is considered as an article entrusted to the gentile, and it is forbidden to benefit from it after Pesach.

A Jew and a gentile are traveling together in a ship, and the Jew possesses chametz. When the fifth hour [on the fourteenth of Nisan] arrives—behold, he should sell it to the gentile or give it to him as a present. He may return and buy it back from him after Pesach, as long as he gives it to him as an outright present.

The Jew may tell the gentile: "Rather than buy a manah's worth [of chametz], come and buy two hundred [dinars'] worth [of chametz]... Rather than buy from a gentile, come and buy from a Jew. Perhaps I will need [chametz] and will buy from you after Pesach." However, he cannot sell or give [chametz] to him on condition. If he does so—behold, he transgresses [the prohibitions]: "[leaven] shall not be seen" and "[leaven] shall not be found."

[A person] who possesses a mixture of chametz transgresses [the prohibitions]: "[leaven] shall not be seen" and "[leaven] shall not be found" because of it; for example: pickle-brine, Babylonian kotach, and Median beer, which are made from flour. [The same applies] to other similar substances which are eaten. However, a substance which contains a mixture of chametz, but is not fit to be eaten, may be kept on Pesach.

How is [the latter principle] applied? A tanner's trough into which one placed flour and animal hides: Even if this was done one hour before [the time chametz must be] destroyed, one may keep it. If one placed flour [in the trough] without animal hides three days before [the time chametz must be] destroyed, one may keep it, for the [chametz] has surely become spoiled and rotten. Within three days, one is obligated to destroy it.

Similarly, an eye salve, a compress, a plaster, or Tiriac into which chametz was placed may be kept on Pesach, for the nature of the chametz is spoiled.

Bread itself which has become moldy and is no longer fit for consumption by a dog, or a compress that has become spoiled, need not be destroyed. Clothes which were washed with starch and, similarly, papers which were stuck together with chametz, and other like cases, may be kept on Pesach. Their [possession] does not constitute a [violation of the prohibitions]: "[leaven] shall not be seen" and "[leaven] shall not be found," for they no longer have the form of chametz.

A substance which is not eaten by people or one which is generally not eaten by people, with which chametz has become mixed— e.g., Tiriac and the like, though one may keep it [during Pesach], eating it is prohibited until after Pesach. Even though it contains only the smallest amount of chametz, eating it is forbidden.

There is no prohibition in the category of leavened grains on Passover except the five species of cereal alone; and they are the two species of wheat–being wheat and buckwheat–and the three species of barley–being barley, oats, and rye. But legumes, like rice, beans, lentils and the like, lack the designation of leavened grains; yet even if one had kneaded rice flour and the like in boiling water and covered it in clothes until it rose like leavened dough; indeed this is permitted for eating as this is not fermentation but rather decay.

These five species of cereals, if kneaded with fruit juice alone–without any water, they will never come to be leavened; rather even if they are left out all day until the dough has risen, they are permitted to eat, as fruit juice does not ferment but rather decays. And fruit juices include things like wine, milk, honey, oil, apple juice, pomegranate juice, and the like from the remaining wines, oils, and liquids. And these are those that have never been mixed with water; and if water has been mixed with them at all then they ferment.

One may not cook grains in water like bulgur and not flour like fritters. And if one cooked these indeed these are totally leavened breads; and these are those that have cracked during cooking One may not brown dough in oil on a pan, but one may cook [matzah] bread and browned flour. And if one boiled water a lot and afterwards put flour into it, indeed this is permitted because it is cooked instantly before it can leaven. It was already the custom in Shin'ar (Babylonia), in Spain and in all the West (Egypt and North Africa) to prohibit this by decree lest the water not be boiled quite nicely.

It is permitted to cook the grain or the flour in fruit juice. Same with dough that was kneaded with fruit juice; if they cooked it in fruit juice or browned it on a pan in oil, indeed this is permitted because fruit juices do not ferment.

Fresh [damp] grain that one flashes in fire and grinds, one may not cook its flour in water lest it did not brown nicely in the fire and one will find that it ferments when one cooks it. And so too when one rubs [flour to cover remaining pores in] the new pots, one may not cook anything inside them except for baked matzah that they went back and ground it, but browned flour is prohibited lest they did not brown it nicely and it comes to leaven.

We do not stir barley in water on Pesach [to remove its husks], because [the kernels] are soft and become leavened rapidly. If one did stir [barley] in water and [the kernels] softened to the point that if they were placed at the opening to a roasting pan upon which loaves were usually baked, they would burst open - behold, they are forbidden. If they have not reached this degree of softness, they are permitted.

It is permissible to stir wheat [kernels] in water to remove the bran, and then immediately grind them, as is done when grinding fine flour. [Nevertheless,] all Jews in Babylonia, Eretz Yisrael, Spain, and the cities of the western [diaspora] have accepted the custom of not stirring wheat in water. This decree [was instituted] lest [the kernels] be left aside and become leavened.

A dish that was cooked, and barley or wheat was discovered inside it: If the grains have cracked open, the entire dish is forbidden, for chametz has become mixed together with it. If they have not cracked open, they must be removed and burned, but the remainder of the dish may be eaten. [This ruling was given] because grain that has been stirred in water without cracking open is not actual leaven as forbidden by the Torah. It is only a Rabbinic [ordinance].

[Exodus 12:17] states: "Keep watch over the matzot" - i.e., be careful of the matzot and protect them from any possibility of becoming chametz. Therefore, our Sages declared: A person must be careful regarding the grain which he eats on Pesach and [make sure] that no water has come in contact with it after it has been harvested, so that it will not have become chametz at all. Grain which sunk in a river or came in contact with water, just as it is forbidden to eat from it [on Pesach], it is forbidden to keep [possession of] it. Rather, he should sell it to a Jew [before it becomes prohibited] and inform him [about its nature], so that he can eat it before Pesach. If he sells it to a gentile before Pesach, he should sell a small amount to a number of individuals, so that it will be finished before Pesach, lest the gentile go and sell it to [another] Jew.

Grain upon which [water] leaking [from the roof] has fallen: As long as [the leak] continues, drop after drop, it will not become chametz even if [the leak continues] the entire day. However, if [the leak] stops, if it remains [untouched] for the standard measure [of time] - behold, it becomes chametz.

We do not knead a large dough on Pesach, lest it become chametz. Rather, [the size of the dough] is confined to the measure for which one is obligated to separate Challah. We do not knead with hot water, with water heated in the sun, or with water that was drawn on the present day, only with water that has rested for a day. A person who violates [this requirement] and kneads using one of the above - behold, the [baked] loaf becomes forbidden.

A woman should not sit in the sun and knead, nor [should she knead] under the open sky on a cloudy day, even in a place where the sun is not shining. [She should not] leave the dough and become involved in another matter. If she both kneads and bakes, she must have two containers of water, one to smooth [the matzot] and one to cool off her hands. If she violated [these instructions] and kneaded dough in the sun, or did not cool off her hands, or made a dough larger than the measure for which one is obligated to separate Challah, the loaf is permitted. What is the measure for which one is obligated to separate Challah? Forty-three and a fifth eggs of average size - by volume and not by weight.

As long as a person is busy with the dough, even for the entire day, it will not become chametz. If he lifts up his hand and allows the dough to rest so that [it rises to the extent that] a noise will resound when a person claps it with his hand, it has already become chametz and must be burned immediately. If a noise does not resound and the dough has lain at rest for the time it takes a man to walk a mil, it has become chametz and must be burned immediately. Similarly, if its surface has become wrinkled [to the extent that it resembles] a person whose hair stands [on end in fright] - behold, it is forbidden to eat from it, but one is not liable for כרת [for eating it].

There were two doughs which people stopped kneading at the same time and left unattended. From one, a sound [resounded when clapped]. From the other, no sound [resounded]. Both of them should be burned - behold, they are absolutely chametz.

We should not make thick loaves with designs on Pesach, because a woman takes time making them. Thus, [the dough] will become leavened during that time. Hence, professional bakers are allowed to make [such designs], because they are skilled in their craft and quick in its execution. [In contrast,] a private person is forbidden to make such a design, even if he does so using a [pre-cut] form. [This stringency was instituted] lest others attempt to make [the designs] without using the forms, delay in their work, and cause [the dough] to become chametz.

The water used to wash one's hands and the kneading trough after the kneading [is completed] and, similarly, the water used when kneading - behold, it should be poured out in a place which slopes downward, so it will not collect in one place and become leavened.

We should not soak bran in water and leave it in front of chickens, lest it become chametz. However, we can boil bran for them, and then place it before them. Nevertheless, the majority of people have already adopted the custom of not boiling [grain products], lest the water not be boiled thoroughly.

It is permitted to prepare bran or flour for chickens in water if they are fed immediately, or if one places [the feed] before them and stands over them to ensure that the food will not stand more than the time it takes a person to walk a mil. As long as they peck at it or one turns it over by hand, it will not become leavened. Once they finish eating, one should wash out the utensil in water and pour it out in a place which slopes downward.

A woman should not soak bran which she intends to take to the bathhouse in water [beforehand]. However, she may rub dry bran on her skin. A person should not chew wheat and then place it on his wound, for it will become chametz. We should not place flour into charoset. If one did so, he should burn it immediately, because it will cause [the flour] to become leavened very fast. We should not place flour in mustard. If one did so, he should eat it immediately.

It is permissible to place spices, sesame seeds, poppy seeds, and the like into dough. Similarly, it is permissible to knead the dough with water and oil, honey or milk, or to baste with them. On the first day, it is forbidden to knead or baste [the matzot] with any other substance besides water; not because of the prohibition against chametz, but rather so [the matzah] will be "poor man's bread." It is only on the first day that the "poor man's bread" must be commemorated.

All earthenware vessels that were used for chametz while cold may be used for matzah while cold, except for the utensils in which yeast and charoset were placed, for their leavening effect is powerful. Similarly, a kneading trough in which chametz is kneaded and left to become leavened is considered as a place where yeast is soaked, and we do not use it on Pesach.

An earthenware roasting pan on which loaves of chametz are baked during the entire year should not be used to bake matzah on Pesach. If it was filled with coals and kindled on the place where chametz was cooked, matzah it is permitted to be cooked on it.

Metal and stone utensils in which chametz was boiled in water as a כלי ראשון - e.g., pots and stew pots - should be placed inside a large utensil. They should be covered with water, and the water should be boiled with them inside until they release [what they absorbed]. Afterwards, they should be washed off with cold water, and [then] one may use them for matzah. Similarly, [with regard to] knives, the blade and the handle should be boiled in a כלי ראשון. Afterwards, one may use them for matzah.

Utensils of metal, stone, and wood which were used for chametz as a כלי שני - e.g., bowls or cups - should be placed in a large utensil, and boiling water poured over them. They should be left in [the large utensil] until they release [the chametz they absorbed]. Afterwards, they should be washed off. [Then,] they may be used for matzah.

All earthenware utensils that were used for chametz in hot water, whether as a כלי ראשון - for example, pots - or as a כלי שני - for example, bowls - whether they were glazed and coated with lead so that they became like glass, or they were of simple earthenware: we do not use them for matzah. Rather, we put them aside until after Pesach, and then we may cook with them.

[A person possesses a utensil which is] a כלי ראשון and desires to boil it [in order to prepare it for Passover use], however, he cannot find a larger utensil into which [to place it] to boil it: Behold, he may place a border of clay around its [top] edge from the outside and fill it with water until the water overflows its edge. [Then,] he may boil the water in it, and this is sufficient. Afterwards, he washes it off and may use it for matzah.

It is a positive commandment of the Torah to eat matzah on the night of the fifteenth [of Nisan], as [Exodus 12:18] states: "In the evening, you shall eat matzot." This applies in every place and at every time. Eating [matzah] is not dependent on the Paschal sacrifice. Rather, it is a mitzvah in its own right. The mitzvah may be fulfilled throughout the entire night. Throughout the other days of the festival, eating matzah is left to one's choice: If one desires, one may eat matzah. If one desires, one may eat rice, millet, roasted seeds, or fruit. Nevertheless, on the night of the fifteenth alone, [eating matzah] is an obligation. Once one eats the size of an olive, he has fulfilled his obligation.

A person who swallows matzah [without chewing it] fulfills his obligation. A person who swallows maror [without chewing it] does not fulfill his obligation. A person who swallows matzah and maror together fulfills the obligation of matzah, but not that of maror, for the maror is secondary to the matzah. If he wrapped them in fibers or the like and swallowed them, he does not even fulfill the obligation of matzah.

A person who eats matzah without the intention [to fulfill the mitzvah] - e.g., gentiles or thieves force him to eat - fulfills his obligation. A person who ate a כזית matzah in delirium, while possessed by an epileptic fit, and afterwards recovered, is obligated to eat another [כזית]. The consumption of [the first כזית] took place while he was free from the obligation to perform any mitzvot.

A person does not fulfill the obligation of eating matzah unless he partakes [of matzah made] from one of the five species [of grain], as [Deuteronomy 16:3] states: "Do not eat chametz upon it... eat matzot for seven days." [From the verse's association of chametz and matzah, we may derive:] substances which can become leavened may be eaten as matzah to fulfill one's obligation. In contrast, other substances - e.g., rice, millet, and kitniyot - cannot be used to fulfill the obligation of matzah, for they can never become leavened.

A person who makes dough from wheat and rice: if it has the taste of grain, one may fulfill his obligation with it. Dough made as food for dogs: if the shepherds also eat from it, one may fulfill his obligation with it. If the shepherds do not eat from it, one cannot fulfill his obligation by eating it, for it is not watched for the sake of eating matzah. Matzah that was kneaded with fruit juice, one may fulfill one's obligation with it on Pesach. However, [the dough] should not be kneaded with wine, oil, honey, or milk, because of the requirement for poor man's bread, as explained above. A person who kneaded [dough with one of these liquids] does not fulfill his obligation. One cannot fulfill his obligation with matzah made from thin bran or coarse bran. However, one may knead flour together with its bran and make it into a loaf and fulfill one's obligation with it. Similarly, a loaf made with very fine flour is permitted, and a person may fulfill his obligation with it. We do not say: this is not poor man's bread.

[One may fulfill his obligation] with matzah baked in either an oven or a roasting pot. This applies whether the dough was stuck to the roasting pot and then the [pot] was heated, or whether the [pot] was heated and then the [dough] stuck to it. Even if the dough was baked in the ground, one may fulfill his obligation with it. Similarly, even if the matzah was not thoroughly baked, one may fulfill his obligation with it, provided strands of dough will not extend from it when broken. A person may fulfill his obligation with a cake [of matzah] soaked [in other substances], so long as it has not dissolved. However, a person cannot fulfill his obligation with matzah that has been cooked, for it does not have the taste of bread.

A person cannot fulfill his obligation by eating matzah which is forbidden to him; for example, a person who ate [matzah made from] tevel, [matzah made from] the first tithe from which terumat [ma'aser] had not been separated, or [matzah] that was stolen. This is the governing principle: All [matzah] upon which the grace after meals is recited may be used to fulfill one's obligation. If the grace after meals may not be recited upon it, it may not be used to fulfill one's obligation.

The priests may fulfill their obligation with [matzot made from] Challah or terumah even though it is matzah which is not suited to be eaten by all people. Similarly, a person may fulfill his obligation with matzah [made] from ma'aser sheni [if he is] in Jerusalem. However, one may not fulfill his obligation with matzah made from bikkurim even [if he is] in Jerusalem. [The difference is] because there is no permissible way of eating bikkurim in all [Jewish] settlements. [In contrast,] ma'aser sheni can be redeemed and eaten in all [Jewish] settlements. [Our Sages interpreted Exodus 12:20,] which states: "Eat matzot in all of your settlements," [to imply that] only matzah that is fit to be eaten in all settlements may be used to fulfill one's obligation.

Loaves from the thanksgiving offering and cakes from the Nazirite offering, which an individual made for his personal use, may not be used to fulfill one's obligation, [as can be implied] from the statement [Exodus 12:17]: "And you shall watch the matzot." Matzah which is watched with the sole intention [that it be used to fulfill the mitzvah] of matzah may be used to fulfill one's obligation. However, this matzah is also watched with the intention of [being used for a] sacrifice. Those that were made to be sold in the marketplace, [the baker] has the intention that if they are not sold, he will eat them. Therefore, while he was making them he [also] watched for the sake of matzah.

All are obligated to [fulfill the mitzvah to] eat matzah, even women and slaves. A minor [old enough to eat bread] should be trained in [the fulfillment of] mitzvot and be given an olive's size of matzah to eat. [For] a sick or elderly person who cannot eat, we can soak a cake [of matzah] in water and feed it to him, provided it does not dissolve.

It is a Rabbinic ordinance that nothing at all is eaten after the matzah, not even roasted seeds, nuts, or the like. Rather, even though one ate matzah and afterwards, ate other foods, fruit, and the like, one returns and eats a second olive's size of matzah at the end [of the meal] and ceases [eating].

The Sages forbade a person from eating matzah on Pesach eve, in order for there to be a distinction between [partaking of it as food] and eating it on the evening [of the fifteen as a mitzvah.] Whoever eats matzah on Pesach eve is given "stripes for rebellion" until his soul expires. Similarly, it is forbidden to eat on Pesach evening from slightly before the time of Minchah, in order that one will approach eating matzah with appetite. However, one may eat some fruit or vegetables, but should not fill up on them. The Sages of the former generations would starve themselves on Pesach eve so that they would eat matzah with appetite, and thus hold the mitzvot as dear. In contrast, on the eve of Sabbaths or other festivals, one may continue eating until darkness.

It is a positive commandment of the Torah to relate the miracles and wonders wrought for our ancestors in Egypt on the night of the fifteenth of Nisan, as [Exodus 13:3] states: "Remember this day, on which you left Egypt," just as [Exodus 20:8] states: "Remember the Sabbath day." From where [is it derived that this mitzvah is to be fulfilled on] the night of the fifteenth? The Torah teaches [Exodus 13:8]: "And you shall tell your son on that day, saying: 'It is because of this...' [implying that the mitzvah is to be fulfilled] when matzah and maror are placed before you. [The mitzvah applies] even though one does not have a son. Even great Sages are obligated to tell about the Exodus from Egypt. Whoever elaborates concerning the events which occurred and took place is worthy of praise.

It is a mitzvah to inform one's sons even though they do not ask, as [Exodus 13:8] states: "You shall tell your son." A father should teach his son according to the son's knowledge: How is this applied? If the son is young or foolish, he should tell him: "My son, in Egypt, we were all slaves like this maidservant or this slave. On this night, the Holy One, Blessed be He, redeemed us and took us out to freedom." If the son is older and wise, he should inform him what happened to us in Egypt and the miracles wrought for us by Moses, our teacher; everything according to the son's knowledge.

He should make changes on this night so that the children will see and will [be motivated to] ask: "Why is this night different from all other nights?" until he replies to them: "This and this occurred; this and this took place." What changes should be made? He should give them roasted seeds and nuts; the table should be taken away before they eat; matzot should be snatched from each other and the like. When a person does not have a son, his wife should ask him. If he does not have a wife, [he and a colleague] should ask each other: "Why is this night different?" This applies even if they are all wise. A person who is alone should ask himself: "Why is this night different?"

One must begin [the narrative describing our ancestors'] base [roots] and conclude with [their] praise. What does this imply? One begins relating how originally, in the age of Terach, our ancestors denied [G-d's existence] and strayed after vanity, pursuing idol worship. One concludes with the true faith: how the Omnipresent has drawn us close to Him, separated us from the gentiles, and drawn us near to His Oneness. Similarly, one begins by stating that we were slaves to Pharaoh in Egypt and [describing] all the evil done to us, and concludes with the miracles and wonders that were wrought upon us, and our freedom. This [implies] that one should extrapolate [the passage beginning] from [Deuteronomy 26:5]: "An Aramean sought to destroy my ancestor..." until one concludes the entire passage. Whoever adds and extends his extrapolation of this passage is praiseworthy.

Whoever does not mention these three matters on the night of the fifteenth has not fulfilled his obligation. They are: the Paschal sacrifice, matzah, and maror. The Paschal sacrifice: [It is eaten] because the Omnipresent passed over the houses of our ancestors in Egypt as [Exodus 12:27] states: "And you shall say: 'It is the Paschal sacrifice to G-d.' The bitter herbs: [They are eaten] because the Egyptians embittered the lives of our ancestors in Egypt. The matzah: [It is eaten] because of the redemption. These statements are all referred to as the Haggadah.

In every generation a person must show her/himself that s/he personally had come forth from Egyptian subjugation, as it is stated, "G-d freed us from there..." (Deut. 6:23). And regarding this, the Holy Blessed One commanded in the Torah, "Remember that you were a slave in the land of Egypt..." (Deut. 5:15, 15:15, 24:22), that is to say, as if you yourself had been a slave, and you came forth into freedom, and you were redeemed.

Therefore, when a person feasts on this night, he must eat and drink while he is reclining in the manner of free men. Each and every one, both men and women, must drink four cups of wine on this night. [This number] should not be reduced. Even a poor person who is sustained by charity should not have fewer than four cups. The size of each of these cups should be a quarter [of a log].

Even one of Israel's poor should not eat until he [can] recline. A woman need not recline. If she is an important woman, she must recline. [Even] a son in the presence of his father or an attendant in the presence of his master must recline. However, a student before his teacher should not recline unless his teacher grants him permission. Reclining on one's right side is not considered reclining. Neither is reclining on one's back or forwards. When must one recline? when eating the כזית of matzah and when drinking these four cups of wine. While eating and drinking at other times: if one reclines, it is praiseworthy; if not, there is no requirement.

These four cups [of wine] should be mixed with water so that drinking them will be pleasant. [The degree to which they are mixed] all depends on the wine and the preference of the person drinking. [Together,] these four [cups] should contain at least a quarter [of a log] of pure wine. A person who drank these four cups from wine which was not mixed [with water] has fulfilled the obligation to drink four cups of wine, but has not fulfilled the obligation to do so in a manner expressive of freedom. A person who drank these four cups of wine mixed [with water] at one time has fulfilled the obligation to drink wine in a manner expressive of freedom, but has not fulfilled the obligation of four cups of wine. A person who drank the majority [of the cup] from each of these [four] cups has fulfilled his obligation.

On each of these four cups, one recites a blessing of its own. In addition: On the first cup, one recites the kiddush pertaining to the day; On the second cup, one reads the Haggadah; On the third cup, one recites the grace after meals; On the fourth cup, one concludes the Hallel and recites the blessing for songs [of praise]. Between these cups, should one desire to drink, one may. Between the third and the fourth cup, one should not drink.

The charoset is a mitzvah ordained by the words of the Sages, to commemorate the clay with which [our forefathers] worked in Egypt. How is it made? We take dates, dried figs, or raisins and the like, and crush them, add vinegar to them, and mix them with spices, as clay is mixed into straw. This is placed on the table on [the first two] nights of Pesach.

According to the Torah, the eating of bitter herbs is not a mitzvah in its own right, but rather is dependent on the consumption of the Paschal sacrifice. It is one positive commandment to eat the meat of the Paschal sacrifice together with matzah and bitter herbs. According to the words of the Sages, [it is a mitzvah] to eat the bitter herbs alone on this night even if there is no Paschal sacrifice.

The bitter herbs referred to by the Torah are Romaine lettuce, endives, horseradish, date ivy, wormwood. All of these five species of vegetable are called maror. If a person ate a כזית of any one of these [species] or of all five [species] combined, he has fulfilled his obligation. This applies while they are still moist. One may fulfill one's obligation with their stem even if it is dry. One cannot fulfill one's obligation if they are boiled, pickled, or cooked.

The order of the fulfillment of these mitzvot on the night of the fifteenth [of Nisan] is as follows: In the beginning, a cup [of wine] is mixed for each individual. They recite the blessing, בורא פרי הגפן and the kiddush of the day on it, and the blessing, shehecheyanu. Then, they drink [it]. Afterwards, one recites the blessing, על נטילת ידים, and washes one's hands. A set table is brought, on which are maror, another vegetable, matzah, charoset, the body of the Paschal lamb, and the meat of the festive offering of the fourteenth of Pesach. At present, we bring two types of meat on the table: one in commemoration of the Paschal sacrifice and one in commemoration of the festive offering.

Begin with the blessing "who brought forth from the ground" and take a vegetable and dip it in charoset and eat a kazait, he and everyone reclining with him should not eat less than a kazait. Afterwards, take away the table from in front of him and he reads the hagaddah to himself. Mix the second cup, and here the son asks. Why is this night different from all other night? On all other nights we don't dip even once, tonight twice. On all other nights we eat hametz and matzah, tonight only matzah. On all other nights we eat meat roasted, boiled, or cooked, tonight only roasted. On all other nights we eat all kinds of vegetables, tonight only maror. On all other nights we eat while sitting or reclining, tonight we all recline.

In today's times we don't say "tonight only roasted" because we don't have a [pascal] sacrifice. Begin with shame and read until completion of the entire section "arami oved avi".

The table is returned before him and he says: This Paschal sacrifice which we eat [is] because the Omnipresent passed over the houses of our ancestors in Egypt, as [Exodus 12:27] states: "And you shall say: 'It is a Paschal sacrifice unto G-d.'" He lifts up the maror in his hands and says: This maror that we eat [is] because the Egyptians made the lives of our forefathers bitter in Egypt, as [Exodus 1:14] states: "and they embittered their lives." And he lifts up the matzah in his hand and says: This matzah which we eat [is] because the dough of our ancestors was not able to leaven before the Holy One, blessed be He, was revealed to them and redeemed them immediately, as [Exodus 12:39] states: "And they baked the dough which they took out of Egypt [as cakes of matzah]." At present, he says: "This Paschal sacrifice, which our ancestors would eat when the Temple was standing, [is] because the Holy One, blessed be He, passed over the houses of our ancestors..."

And he says: Therefore, we are obliged to thank, praise, laud, glorify, adore, exalt, magnify, and give eternal honor to the One who did all these miracles for us and took us out from slavery to freedom, from sorrow to joy, from deep darkness to great light. [Therefore,] let us recite before Him: Halleluyah! [He continues, beginning the Hallel, reciting from] "Halleluyah! Servants of G-d - offer praise;" until "the flintstone into a stream of water." He concludes: Blessed are You, G-d, our Lord, King of the universe, who redeemed us and redeemed our ancestors from Egypt and has enabled us to reach this night so that we may eat matzah and bitter herbs upon it." At present, he adds: So too, G-d, our Lord and Lord of our fathers, enable us to reach other festivals and holidays that will come to us in peace, celebrating in the rebuilding of Your city and rejoicing in Your service. Then, we shall eat of the sacrifices and of the Paschal offerings whose blood shall be sprinkled on the wall of Your altar to be graciously accepted. Then, we shall offer thanks to You [with] a new song for our redemption and for the deliverance of our souls. Blessed are You, G-d, who redeemed Israel. He recites the blessing, בורא פרי הגפן, and drinks the second cup.

Afterwards, he recites the blessing, al netilat yadayim, and washes his hands a second time, for he diverted his attention [from his hands] during the time he was reciting the Haggadah. He takes two cakes [of matzah], divides one of them, places the broken half inside the whole [cake] and recites the blessing, hamotzi lechem min ha'aretz. Why does he not recite a blessing on two loaves, as on other festivals? because [Deuteronomy 16:3] states "the bread of poverty." Just as a poor man is accustomed to eating a broken [loaf], so, too, a broken loaf should be used. Afterwards, he wraps matzah and maror together as one, dips it in charoset and recites the blessing: Blessed are You, G-d, our Lord, King of the universe, who has sanctified us with His commandments and commanded us regarding the eating of matzah and bitter herbs and eats them. If he eats matzah separately and maror separately, he recites a blessing for the former in its own right and the latter in its own right.

Afterwards, he recites the blessing: Blessed are You, G-d, our Lord, King of the universe, who has sanctified us with His commandments and commanded us regarding the eating of the sacrifice and first, partakes of the meat of the Chaggigah offering of the fourteenth [of Nisan]. [Then,] he recites the blessing: Blessed are You, G-d, our Lord, King of the universe, who has sanctified us with His commandments and commanded us regarding the eating of the Paschal sacrifice and eats from the body of the Paschal sacrifice. The blessing for the Paschal sacrifice does not free one of [the obligation of the blessing for] the [Chaggigah] offering. [Conversely, the blessing for the Chaggigah] offering does not free one of [the obligation of the blessing for] the Paschal sacrifice.

At present, when there is no [Paschal] sacrifice, after one recites the blessing, hamotzi lechem, one then recites the blessing, al achilat matzah, dips the matzah in charoset, and eats it. Afterwards, one recites the blessing, al achilat maror, dips the maror in charoset and eats it. One should not leave [the bitter herbs] in the charoset for a prolonged period, lest their taste be negated, since [eating the maror] is a mitzvah ordained by the Sages. Afterwards, one should wrap matzah and maror together, dip them in the charoset, and eat them without reciting a blessing, to recall the Temple.

Afterwards, one continues the meal, eating whatever one desires to eat and drinking whatever one desires to drink. At its conclusion, one eats from the Paschal sacrifice, even [as small a portion as] a כזית, and does not taste anything afterwards. At present, one eats a כזית of matzah and does not taste anything afterwards, so that, after the completion of the meal, the taste of the meat of the Paschal sacrifice or the matzah will [remain] in one's mouth, for eating them is the mitzvah.

And afterwards, he recites the Grace after the Meals over a third cup and drinks it. And afterwards, he mixes (pours) a fourth cup and finishes the Hallel (a set order of praises from the Psalms) over it. And he recites the blessing of song and that is "May all of your creatures praise you, etc." And he recites the blessing, "Who creates the fruit of the vine," and does not taste anything afterwards the whole night, except for water. And he should mix (pour) a fifth cup and say upon it the Great Hallel (Psalms 136), from "Give thanks to the Lord, for He is good" (Psalms 136:1) to "Upon the waters of Babylon" (Psalms 137:1). And this cup is not obligatory like the [other] four cups. And he can finish the Hallel anyplace that he desires, even though he is not in the place of the meal.

In a place where it is customary to eat roasted meat on Pesach night, one may eat. [However,] in a place where it is customary not to eat [roasted meat], one should not eat it, lest it be said: "this is the meat of the Paschal sacrifice." In all places, it is forbidden to eat a whole sheep that has been roasted in its entirety on this night, for it would appear as though one were eating sacrificial animals outside [the area prescribed for them]. If it has been cut in pieces, is lacking a limb, or one of the limbs attached to it has been boiled, it is permitted in a place where [roasted meat] is customarily [eaten].

A person who does not have any wine on the nights of Pesach recites the kiddush on bread, as he would do on the Sabbath. [Afterwards,] he carries out all the [above] matters according to this order. A person who has no other vegetable besides bitter herbs: At the outset, he recites two blessings over the bitter herbs: borey pri ha'adamah and al achilat maror, and partakes of them. When he concludes the Haggadah, he recites the blessing over the matzah and eats it. Afterwards, he eats from the bitter herbs without reciting a blessing.

A person who has only a single כזית of shemurah matzah: When he concludes [eating] his meal from matzah which was not watched, he recites the blessing, al achilat matzah, eats that כזית and does not taste anything afterward.

A person who slept in the midst of the meal and then woke up, does not begin to eat again. [However,] if some members of a company slept in the middle of a meal, they may eat again. If they all fell into a sound slumber and then awoke, they should not eat. If they all [merely] dozed, they may eat.

The text of the Haggadah which Israel is accustomed [to use] at the time of the Exile is like this: He begins over the second cup and says:

We left Egypt in frenzy. This is the bread of poverty that our ancestors ate in the land of Egypt. Anyone who is famished should come and eat; anyone who is in need to have the Passover sacrifice should come and partake of the Passover sacrifice. Now we are here, next year we will be in the Land of Israel; this year we are slaves, the year that is coming we will be free people.

What differentiates this night from all [other] nights? On all other nights we don't dip even once; but tonight twice. On all other nights we eat chamets and matsa; but tonight it is all matsa. On all other nights we eat other vegetables; but tonight it is all bitter herbs. On all other nights we eat whether sitting or reclining; but tonight we are all reclining

We were slaves in Egypt and G-d took us out with a mighty hand and an outstretched arm. And had G-d not taken out our ancestors from Egypt, we and our children, and our children's children would still be slaves to Pharaoh in Egypt. So, even if all of our our scholars or prophets, or elders, know the whole Torah, it is still incumbent (a mitzvah) upon us to tell of our leaving Egypt. Anyone who lengthens the telling of the Exodus, this is truly praiseworthy.

It happened once [on Passover] that Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar ben Azariah, Rabbi Akiva and Rabbi Tarfon were reclining in Bnei Brak and were telling the story of the exodus from Egypt that whole night, until their students came and said to them, "The time of reciting the morning Shema has arrived."

Rabbi Elazar ben Azariah said to them, "Behold I am like a man of seventy years and I have not merited [to understand why] the exodus from Egypt should be said at night until Ben Zoma expounded it, as it is stated (Deuteronomy 16:3), 'In order that you remember the day of your going out from the land of Egypt all the days of your life' - 'the days of your life' [indicates that the remembrance be invoked during] the days; 'all the days of your life' [indicates that the remembrance be invoked also during] the nights." But the Sages say, "'The days of your life' [indicates that the remembrance be invoked in] this world, 'all the days of your life' [indicates that the remembrance be invoked also in] the days of the Messiah."

Blessed be the Place [of all], Blessed be He; Blessed be the One who Gave the Torah to His people Israel, Blessed be He. Corresponding to four sons did the Torah speak; one [who is] wise, one [who is] evil, one who is innocent and one who doesn't know to ask.

What does the wise [son] say? "'What are these testimonies, statutes and judgments that the Lord our G-d commanded you?' (Deuteronomy 6:20)" And accordingly you will say to him, as per the laws of the Passover sacrifice, "We may not eat an afikoman (a dessert or other foods eaten after the meal) after [we are finished eating] the Pesach sacrifice (Mishnah Pesachim 10:8)."

What does the evil [son] say? "'What is this worship to you?' (Exodus 12:26)" 'To you' and not 'to him.' And since he excluded himself from the collective, he denied a principle [of the Jewish faith]. And accordingly, you will blunt his teeth and say to him, "'For the sake of this did the Lord do [this] for me in my going out of Egypt' (Exodus 13:8)." 'For me' and not 'for him.' And if he had been there, he would not have been saved.

What does the innocent [son] say? "What is this?" (Exodus 13:14) And you will say to him, "'With the strength of [His] hand did the Lord take us out from Egypt, from the house of slaves' (Exodus 13:14).'"

And [regarding] the one who doesn't know to ask, you will open [the conversation] for him. As it is stated (Exodus 13:8), "And you will speak to your son on that day saying, for the sake of this, did the Lord do [this] for me in my going out of Egypt." "And you will speak to your your son " - it could be from Rosh Chodesh [that one would have to discuss the Exodus. However] we learn [otherwise, since] it is stated, "on that day." If it is [written] "on that day," it could be from while it is still day [before the night of the fifteenth of Nissan. However] we learn [otherwise, since] it is stated, "for the sake of this." I didn't say [this] except [that it be observed] when [this] matsa and bitter herbs are resting in front of you [meaning, on the night of the fifteenth].

From the beginning, our ancestors were idol worshipers. And now, the Place [of all] has brought us close to His worship, as it is stated (Joshua 24:2-4), "Joshua said to the whole people, so said the Lord, G-d of Israel, 'Over the river did your ancestors dwell from always, Terach the father of Abraham and the father of Nachor, and they worshiped other gods. And I took your father, Abraham, from over the river and I made him walk in all the land of Canaan and I increased his seed and I gave him Isaac. And I gave to Isaac, Jacob and Esau; and I gave to Esau, Mount Seir [in order that he] inherit it; and Jacob and his sons went down to Egypt.'"

Blessed be the One who keeps His promise to Israel, blessed be He; since the Holy One, blessed be He, calculates the end [of the exile,] to do as He said to Abraham, our father, in the Covenant between the Pieces; as it is stated (Genesis 15:13-14), "And He said to Abram, 'you should surely know that your seed will be a stranger in a land that is not theirs, and they will enslave them and afflict them four hundred years. And also that nation for which they shall toil will I judge, and afterwards they will go out with much property.'"

And it is this that has stood for our ancestors and for us; since it is not [only] one [person or nation] that has stood [against] us to destroy us, but rather in each generation, they stand [against] us to destroy us, but the Holy One, blessed be He, rescues us from their hand. Go out and learn what Laban the Aramean sought to do to Jacob, our father; since Pharaoh only decreed [the death sentence] on the males, but Laban sought to uproot the whole [people]. As it is stated (Deuteronomy 26:5), "An Aramean was destroying my father; so he went down to Egypt and resided there" - [this] teaches that Ya'akov, our father, didn't go down to settle in Egypt, but rather [only] to reside there, as it is stated (Genesis 47:4), "And they said to Pharaoh, 'To reside in the land have we come, since there is not enough pasture for your servant's flocks, since the famine is heavy in the land of Canaan, and now please grant that your servants should dwell in the Land of Goshen.'"

"As a small number" - as it is stated (Deuteronomy 10:22), "With seventy souls did your ancestors come down to Egypt, and now the Lord, your G-d, has made you as numerous as the stars of the sky."

"And he became there a nation" - [this] teaches that Israel [became] distinguishable there. "Great, powerful" - as it is stated (Exodus 1:7), "And the Children of Israel multiplied and swarmed and grew numerous and strong, most exceedingly and the land became full of them."

"And numerous" - as it is stated (Ezekiel 16:7), "I have given you to be numerous as the vegetation of the field, and you increased and grew and became highly ornamented, your breasts were set and your hair grew, but you were naked and barren;" "And I passed over you and I saw you wallowing in your blood, and I said to you, 'You shall live in your blood,' and I said to you, 'You shall live in your blood'" (Ezekiel 16:6).

"And the Egyptians did bad to us and afflicted us and put upon us hard work" (Deuteronomy 26:6). "And the Egyptians did bad to us" - as it is stated (Exodus 1:10), "Let us be wise towards him, lest he multiply and it will be that when war is called, he too will join with our enemies and fight against us and go up from the land."

"And afflicted us" - as is is stated (Exodus 1:11); "And they placed upon him leaders over the work-tax in order to afflict them with their burdens; and they built storage cities, Pitom and Ra'amses."

"And put upon us hard work" - as it is stated (Exodus 1:11), "And they enslaved the children of Israel with breaking work."

"And we cried out to the Lord, the G-d of our ancestors" - as it is stated (Exodus 2:23); "And it was in those great days that the king of Egypt died and the Children of Israel sighed from the work and yelled out; and their supplication went up to G-d from the work."

"And the Lord heard our voice" - as it is stated (Exodus 2:24); "And G-d heard their groans and G-d remembered His covenant with Abraham and with Isaac and with Jacob."

"And He saw our affliction" - this [refers to] the separation from the way of the world, as it is stated (Exodus 2:25); "And G-d saw the Children of Israel and G-d knew."

"And our toil" - this [refers to the killing of the] sons, as it is stated (Exodus 1:24); "Every boy that is born, throw him into the Nile; and every girl you shall keep alive."

"And our duress" - this [refers to] the pressure, as it is stated (Exodus 3:9); "And I also saw the duress that the Egyptians are applying on them."

"And the Lord took us out of Egypt" - not through an angel and not through a seraph and not through a messenger, but [directly by] the Holy One, blessed be He, in His glory, as it is stated (Exodus 12:12); "And I will pass through the Land of Egypt on that night and I will smite every firstborn in the Land of Egypt, from men to animals; and with all the gods of Egypt, I will make judgments, I am the Lord."

"With a strong hand" - this [refers to] the pestilence, as it is stated (Exodus 9:3); "Behold the hand of the Lord is upon your herds that are in the field, upon the horses, upon the donkeys, upon the camels, upon the cattle and upon the flocks, [there will be] a very heavy pestilence."

"And with an outstretched forearm" - this [refers to] the sword, as it is stated (I Chronicles 21:16); "And his sword was drawn in his hand, leaning over Jerusalem."

"And with great awe" - this [refers to the revelation of] the Divine Presence, as it is stated (Deuteronomy 4:34), "Or did G-d try to take for Himself a nation from within a nation with enigmas, with signs and with wonders and with war and with a strong hand and with an outstretched forearm and with great and awesome acts, like all that the Lord, your G-d, did for you in Egypt in front of your eyes?"

"And with signs" - this [refers to] the staff, as it is stated (Exodus 4:17); "And this staff you shall take in your hand, that with it you will preform signs."

"And with wonders" - this [refers to] the blood, as it is stated (Joel 3:3); "And I will place my wonders in the skies and in the earth; blood and fire and pillars of smoke."

Another explanation: "With a strong hand" [corresponds to] two [plagues]; "and with an outstretched forearm" [corresponds to] two [plagues]; "and with great awe" [corresponds to] two [plagues]; "and with signs" [corresponds to] two [plagues]; "and with wonders" [corresponds to] two [plagues]. These are [the] ten plagues that the Holy One, blessed be He, brought on the Egyptians in Egypt and they are: Blood; Frogs; Lice; [The] Mixture [of Wild Animals]; Pestilence; Boils; Hail; Locusts; Darkness; Slaying of [the] Firstborn. Rabbi Yehuda was accustomed to giving [the plagues] mnemonics: Detsakh [the Hebrew initials of the first three plagues], Adash [the Hebrew initials of the second three plagues], Beachav [the Hebrew initials of the last four plagues].

Rabban Gamliel says, "Anyone who has not said these three things on Passover has not fulfilled his obligation - and these are them: the Passover sacrifice, matsa and bitter herbs."

The Passover sacrifice that our ancestors were accustomed to eating when the Temple existed, for the sake of what [was it]? For the sake [to commemorate] that the Holy One, blessed be He, passed over the homes of our ancestors in Egypt, as it is stated (Exodus 12:27); "And you shall say: 'It is the Passover sacrifice to the Lord, for that He passed over the homes of the Children of Israel in Egypt, when He smote the Egyptians, and our homes he saved.’ And the people bowed the head and bowed."

This matsa that we are eating, for the sake of what [is it]? For the sake [to commemorate] that our ancestors' dough did not have time to become leavened before the King of the kings of kings, the Holy One, blessed be He, revealed [Himself] to them and redeemed them, as it is stated (Exodus 12:39); "And they baked the dough which they brought out of Egypt into matsa cakes, since it did not rise; because they were expelled from Egypt, and could not tarry, neither had they made for themselves provisions."

These bitter herbs that we are eating, for the sake of what [is it]? For the sake [to commemorate] that the Egyptians embittered the lives of our ancestors in Egypt, as it is stated (Exodus 1:14); "And they made their lives bitter with hard service, in mortar and in brick, and in all manner of service in the field; in all their service, wherein they made them serve with rigor."

And in each and every generation, a person is obligated to show himself as if he left Egypt, as it is stated (Exodus 13:8); "For the sake of this, did the Lord do [this] for me in my going out of Egypt." Not only our ancestors did the Holy One, blessed be He, redeem, but rather also us [together] with them did He redeem, as it is stated (Deuteronomy 6:23); "And He took us out from there, in order to bring us in, to give us the land which He swore unto our fathers."

Therefore we are obligated to thank, praise, laud, glorify, exalt, aggrandize, lavish, and extol He who made all these miracles for our ancestors and for us: He brought us out from slavery to freedom, from sorrow to joy and from darkness to great light. And let us say before Him, Halleluyah!

Halleluyah. Servants of the Lord, praise, praise the name of the Lord! Let the name of the Lord be blessed... (Psalms 113:1-2) until "a rock to a spring of water' (Psalms 114:8)."

Blessed are You, Lord our G-d, King of the universe, who redeemed us and redeemed our ancestors from Egypt, and brought us to this night to eat matsa and bitter herbs. So too, Lord our G-d, and G-d of our ancestors, bring us to other appointed times and holidays that will come to greet us in peace, joyful in the building of Your city and happy in Your worship; and we shall eat there from the offerings and from the Passover sacrifices, the blood of which shall reach the wall of Your altar for favor, and we shall thank You with a new song upon our redemption and upon the restoration of our souls. Blessed are you, Lord, who redeemed Israel.

According to the order that we recite blessings and read the Haggadah on the night of the first holiday of Passover, so [too] do we recite blessings and read on the second night of the exiles. And likewise are we obligated about the four cups - and the other things that are done on the first night - on the second night.