ערבי פסחים סמוך למנחה – before the afternoon [worship] a bit, like a half-an-hour, at the beginning of the tenth hour. For the daily offering/Tamid was made at nine and-one-half hours (i.e., if the sun rose at 6:00 am and set at 6:00 pm – this would be at 3:30 pm), and before the Minha/afternoon sacrifice a half hour would be at the beginning of the tenth hour [of the day] (i.e., 3:00 pm).

לא יאכל אדם – in order that he would eat Matzah with an appetite because of the beautification/adorning of the Mitzvah/religious act. And bread, simply, he is not able to eat, for Hametz/leavened products are forbidden from the sixth hour and onward, but Matzah also [is forbidden] as we say in the Jerusalem Talmud that a person who eats Matzah on the eve of Passover is like who has engaged in sexual behavior with his betrothed in the house of his father-in-law , and [this prohibition] was not necessary, other than for other foods, so that he would not fill his stomach with them.

עד שיסב – on a bed or at the table in the manner that free people [eat].

ולא יפחתו לו – and those who distribute Tzedakah that supports the poor.

מד' כוסות – corresponding to the four languages of redemption that is found in the Torah portion of Vaera (Exodus 6:6-7): “I will take you out,” “I will save you,” I will redeem you,” and “I will take you [to be My people]....

ואפילו הוא מתפרנס מן התמחוי – that is the poorest of the poor as is taught in the Mishnah in the Tractate Peah (Chapter 8, Mishnah 7) - he who has food for two meals should not take from the soup-kitchen.

מברך על היום – At the beginning, the Sanctification of the Day and afterwards comes the wine, and since he Sanctified [the day] at its beginning [with the kindling of candles], so he should do before the blessing [on the wine].

מברך על היין – first [on the wine], and the same law applies to making Kiddush on bread, for the wine or the bread engender the Sanctification of the Day, and if he has no wine or bread, he should not recite Kiddush.

הביאו לפניו – the vegetables so that a young child will recognize them and ask, for it is was not the manner to bring vegetables [to the table] before the meal.

מטבל בחזרת – not specifically lettuce, for this first dipping is with other vegetables, other than if he lacked other vegetables, he would dip with lettuce in place of other vegetables. And the language of “dipping” means eating, and because all of their eating was done by dipping, which is called eating by dipping. However, this dipping was not with lettuce, as it is taught further on [in our Mishnah] that they would bring before him unleavened bread and lettuce and Haroset, it follows that they had not yet been brought.

עד שמגיע לפרפר את הפת – to the eating of the unleavened bread. And this comes to inform us that no other eating interrupts between the eating of the vegetables and the eating of the unleavened bread. For before that he would arrive to that lettuce which was commanded, upon which he recites the blessing “on the eating of bitter herbs,” he eats unleavened bread first, as it is written (Numbers 9:11): “They [shall eat it] with unleavened bread and bitter herbs.” Matzot/unleavened bread first and afterwards bitter herbs/Maror.

וחרוסת – which we make from figs, and nuts, peanuts and almonds and several kinds of fruits and we place in it apples and we clean them with a mortar and mix them in vinegar and put spices, reed stalks, cinnamon, like thin, long wicks, in memory of the straw (used by the Israelite slaves to build the treasure-cities for the Pharaoh) and it needs to be thick, in memory of the plaster.

שאין חרוסת מצוה – but rather for medicinal purposes to nullify the burning of the lettuce which is bad and hard on the body like poison.

ר"א ברבי צדוק אומר מצוה – in memory of the apple that women would give birth to their sons there (i.e., in Egypt) without pain, and in memory of the plaster.

וכאן הבן שואל – In all the books, it is not written, "וכאן"/”and here,” but rather [it is written], "וכן"/and similarly, like (Numbers 27:6): “The plea of Zelophehad’s daughters is just/"וכן בנות צלפחד דברות" , that is to say, and it is the law that when pouring the second cup [of wine] is when the child asks, “Why is [this night] different?”

הלילה הזה כולו צלי – At the time when the Temple existed, the child would ask as such.

מתחיל בגנות – at the outset our ancestors were idolaters and they were slaves.

ומסיים בשבח – that God (literally, “the place”) brought us close to His service and redeemed our ancestors from Egypt.

כל שלא אמר ג' דברים אלו – that he did not explain the reasons of these three things.

וחותם בגאולה – that is to say, they conclude the Haggadah with the blessing of redemption. And the first Tanna/teacher [of the Mishnah] did not explain this matter how we make the blessing, but Rabbis Tarfon and Akiva came to explain the matter: Rabbi Tarfon states that we open with the words: “Praised are You….” But he does not conclude it with “Praised are You…,” a thing that we have regarding the blessing for fruits and the blessing of the commandments, which are one [blessing] of gratitude/thanksgiving. But according to Rabbi Akiva, we conclude this with “Praised are You…,” because we add in it words of acceptance and request, “so You should cause us to arrive, etc.” And the Halakha is according to Rabbi Akiva.

ברכת שיר – there are those who say, “The soul of all that lives [shall bless Your name]…” and there are those who say, “All Your works will praise You….” And it is has become the practice to recite both.

בין שלישי לרביעי לא ישתה – so that he not become inebriated and further, he would be unable to complete the Hallel (i.e., Psalms 113-118).. And if one would say that he is already inebriated, for he drank to his desires during the course of the meal, wine that is partaken of during the meal does not make one drunk; wine after the meal makes one drunk.

מפטירין – I heard the language of (Psalms 22:8): “[All who see me mock me;] they curl their lips, [they shake their head],” that is to say, they open and say, and my teachers/Rabbis explained the language of taking leave from his friend, for when they leave from the meal, they should not conclude it with the Afikomen, “to take out from before you,” that is to say, remove your utensils from here and let us go and eat in another place, neither bread nor anything, and this was decreed lest one comes to eat the Passover sacrifice in two places, but it is permitted to eat other things in his first place, as long as he does not uproot himself from this group to eat them with another group. And there is in the Gemara (Pesahim 119b) one who explains that “After the Passover meal, we don’t conclude with the Afikoman,” to mean that we don’t take out types of sweet things, and after they have eaten the Passover sacrifice, they should not conclude the meal with the eating of sweet things and fruits that are regularly eaten as a desert, and even in their [own] place, so that they don’t lose the taste of the Passover [sacrifice] from their lips. And this is the most important thing. But just as we don’t conclude the meal after the Passover offering with an Afikoman, we don’t conclude after eating Matzah with an Afikoman, for they would need to eat an olive’s bulk of Matzah at the end at the time when there is no Passover sacrifice, and after that Matzah, we don’t conclude that meal with the eating of another thing.

ישנו כולם לא יאכלו – if they began to eat their Passover sacrifice and all of them went to sleep, they should not return to eat, for it appears as if they are eating in two places, and after they have slept, they dismiss from their minds from eating more, and he considers it as eating in two places, and it is a mere stringency, but the same law applies concerning Matzah in our times.

רבי יוסי אומר נתנמנמו יאכלו – it refers to the beginning where the first Tanna/teacher [of the Mishnah] said that if someone of them went to sleep, they should eat, and Rabbi Yosi comes to state that these words [refer to] if they dozed off but did not become sunk in sleep, but if some of them dozed off, those who dozed off should not eat when they awaken from their sleep. And the Halakha is according to Rabbi Yosi.

הפסח אחר חצות מטמא את הידים – for it is considered as Notar/portions of sacrifices left over beyond the legal time and bound to be burnt, from midnight onward, and the Rabbis decreed concerning “Notar” that it defiles the hands, as it is written concerning the Passover sacrifice (Exodus 12:8): “They shall eat the flesh that same night,” and it is written there (Exodus 12:12): “For that I night I will go through the land of Egypt…” Just as there, it is until midnight, so also here, until midnight.

ברכת הפסח – “who has sanctified us with His commandments and commanded us to eat the Passover sacrifice.” The blessing of the [festival] sacrifice: “who has sanctified us with His commandments and commanded us to eat the [festival] sacrifice. And the sacrifice that is mentioned here is the Hagigah/the Festival offering of the fourteenth day [of Nisan]. And the Halakha is according to Rabbi Akiva.