כל שעה שמותר לאכול – since it (i.e., the Mishnah) does not say, “every hour that he eats, he may feed,” and took it with these two linguistic forms, implies that it is referring to two people. And this is how it should be understood: Every hour that the Kohen is permitted to eat Terumah/priest’s due, an Israelite may feed non-sacred food to his cattle. And our Mishnah is according to Rabban Gamaliel, for Rabban Gamaliel states that non-sacred food is eaten all of the [first] four hours [of the day before Passover], and Terumah is eaten all of the fifth hour (see Chapter 1, Mishnah 5). But the Halakha is not according to him, but whether [speaking] of Terumah or non-sacred food, we eat them all the [first] four hours, and hold them in suspense throughout the fifth hour and burn them at the beginning of the sixth [hour].

מאכיל לבהמה ולחיה ולעופות – And it is necessary [to state all three]. For had the Mishnah [only] taught “cattle,” I might think that cattle [only] which leaves food out, it is [clearly] visible and we must certainly remove it [out of existence], but beasts like marten, a cat or mole/weasel which has the practice of hiding it, I might say not. And if the Mishnah [only] taught “beasts,” I might say that a beast if it leaves something over, it hides it and does not violate “that it be seen,” I would say that it is fine, but cattle that sometimes leaves something and it is not our intention to remove it and transgresses, “that it should be seen,” I might say not, this comes to inform us [that the logic we have presumed is incorrect]. And “fowl” – for since the Mishnah teaches “cattle” and “beasts,” it also teaches “fowl.”

ומוכרו לנכרי – to exclude [the position] of the School of Shammai which states that a person should not sell his heaven to a non-Jew other than if knows that it will be finished prior to Passover, for they hold that I am commanded to remove it from the world and not that it would [continue] to exist.

ומותר בהנאתו – with the benefit of its ashes, such as if he parched/roasted it with fire prior to the time of its being prohibited, it is permitted to derive benefit from its ashes even after the time of its being prohibited.

עבר זמנו – when the sixth hour arrives, even though that its prohibition is not other than through the words of the Scribes, it is prohibited to derive benefit from it, as is it was from the prohibitions of benefit of the Torah [itself]. And if he betrothed a woman with it (i.e., Hametz), we are not troubled by his Kiddushin/betrothal, for even with a leavened substance that is unfit for food , such as grain upon which drippings from the roof had fallen (see Talmud Pesahim 39b), and similar things to it, for on Passover itself, the prohibition is only from the words of the Scribes, for if he betrothed a woman on the fourteenth [of Nisan] once the sixth hour arrived, we are not troubled by his betrothal.

ולא יסיק בו תנור וכירים – it is necessary for Rabbi Yehuda, for he said, that there is no removal of Hametz other than by burning, for you might have thought that together with when burning it , he derives benefit from it. It comes to teach us that this is not the case, and even in the manner of removal, it is prohibited to derive benefit from it when the time comes for its being prohibited.

ר"י אומר אין ביעור חמץ אלא שריפה – which he derived from the [concept of] portions of sacrifices left over beyond the legal time and bound to be burnt, which are forbidden to derive benefit from and are punishable with extirpation the same as [possession of[ Hametz [during Passover], and its command is through burning and not in any other way. But the Rabbis do not derive from “Notar”/portions of sacrifices left over beyond the legal time and bound to be burnt, for the fat the ox that is stoned proves it, for it is prohibited to eat or derive benefit from it and it is punishable by extirpation and does not require burning.

מותר בהנאה – that is not to say that regarding eating it is forbidden, but since the Mishnah needs to teach the concluding statement [concerning Hametz] of an Israelite is forbidden to derive benefit [from it], the Tanna/teacher [of our Mishnah] taught concerning that of a heathen that is permissible to derive benefit of [his Hametz/leavened product]. Because of this, it is not taught explicitly that the leavened products of a heathen are permissible to eat.

משום שנאמר לא יראה לך – that is to say, we subject him to a fine , for since he violated [the precept] “that it should not be seen with you.” Alternatively, it refers to the first section [of the Mishnah], that the Hametz/leavened products of a heathen is permissible [to derive benefit] because it says, “it should not be seen with you,” and we explain that “yours” one cannot see, but you may see that [Hametz] of others.

נכרי שהלוה לישראל – [a heathen who lent an Israelite] money on his leavened products [as a collateral] prior to Passover, and the Israelite said to him, “if I don’t bring you the money by such-and-such a date, buy them from now.” And for example, he pledged this to him with him in his house and it (i.e., the Hametz/leavened products) remained with the heathen all the days of Passover.

לאחר הפסח מותר בהנאתו – for since the time arrived and he (i.e., the Israelite) did not pay him (i.e., the heathen) back, this is not wanting collection (i.e., not yet collected) for it was in the domain of the heathen, the matter was revealed retroactively that from the time that he pledged with him, it was his (i.e., the heathen’s).

וישראל שהלוה לנכרי כו' – the matter was revealed retroactively that it belonged to the Israelite.

הרי הוא כמבוער – and even though he must nullify it, lest he open up a heap of debris during the festival and it would be found that he violates [the prohibition of “lest it be seen with you”].

כל שאין הכלב יכול לחפש אחריו – and how far does a dog reach in digging (see Talmud Pesahim 31b)? Three hand-breadths.

בשוגג – he erred inadvertently regarding Terumah/priest’s due even as he erred wittingly regarding leavened products.

משלם קרן וחומש – and even though it is forbidden to derive benefit from leavened products on Passover, and is not worth anything, because that when one eats priest’s due inadvertently, it is written (Leviticus 22:14): “[but if a man eats of a sacred donation unwittingly,] he shall pay the priest for the sacred donation, [adding one-fifth of its value],” something that is worthy of being holy, and he does not pay him money, but rather produce, and the payment becomes priest’s due, therefore, we do not follow after the money.

במזיד – that he wittingly [ate] priest’s due, even if he erred inadvertently regarding leavened products, he is exempt from payment.

ומדמי עצים – if the priest’s due was ritually impure, he does not pay the cost of wood that would have been appropriate to burn underneath his dish, for [when one eats] priest’s due wittingly, he is not other than a mere thief, and he pays money according to the value and not according to the measurement, but Hametz/leavened products on Passover are not monetary for they are prohibited to derive benefit [from it], and even to burn it is not appropriate and he has not lost anything.

ידי חובתו – because of the obligation of [eating] Matzah on the first night for he is obligated to eat Matzah as it is written (Exodus 12:18): “[In the first month, from the fourteenth day of the month] at evening, you shall eat unleavened bread…”

בחטים ובשעורים – but not rice, millet and other species, as it is written (Deuteronomy 16:3): “You shall not eat anything leavened with it; for seven days thereafter you shall eat unleavened bread…” things that can become leavened, a person fulfills his religious obligation in consuming Matzah/unleavened bread, excluding rice and millet and other species that do not become leavened, but towards decay.

ובדמאי ובמעשר ראשון שנטלה תרומתו – all of these for what reason are they needed? They are explained in the Tractate Shabbat, chapter eighteen (Mishnah 1 – “You may clear away – on the Sabbath-even four or five piles”).

והכהנים בחלה ובתרומה – for you might have thought that we require Matzah/unleavened bread that is worth and appropriate for all people, but Hallah and priest’s due are not appropriate for foreigners (i.e., non-Kohanim), it comes to teach us [that this is not the case].

חלות תודה ורקיקי נזיר אין יוצאין בהן – even though they are fully Matzah, as it is written (Exodus 12:17): “You shall observe the [Feast of] Unleavened Bread”, [we require] Matzah that is preserved for the purpose of [consuming] Matzah, excluding those which are not preserved for the purpose of [consuming] Matzah, but for the purpose of a sacrifice.

למכור בשוק יוצאין בהם – for everything can be sold in the market, for he says, if they are sold, they are sold, and if not, I will myself with eat it as the Matzah [in fulfillment] of the Mitzvah.

בחזרת – in Arabic CHASAH; L’ TU-GA in foreign language.

ובעולשים – in Arabic HANDA-BEE; and in the foreign language, AN-DEE-BEE. And in the Aruch, it is explained that it is a vegetable that in a foreign language is called KARSH-PEEL. (endives)

ובתמכה – fibrous substance (i.e., bast of the palm-tree) that grows around the palm tree.

ובחרחבינא – (creeper on palm trees) – EL-KARTZ-EE-NAH in Arabic.

ובמרור – a species of coriander which is most bitter.

בין לחים בין יבשים – and especially their stalks/stems – as we say at the end [of the Mishnah] that we fulfill [our religious obligation for bitter herbs] with them,, but leaves – moist, yes, but not drey.

כבושים – in vinegar

שלוקים – cooked too much until they become dissolved.

מבושלים – in the manner of cooking.

ומצטרפין לכזית – to fulfill the [religious] obligation of Maror/bitter herbs, and the same law applies with the five species of grain to fulfill the [religious] obligation of Matzah, and to both of them it applies.

אין שורין את המורסן – in cold water and all the more so in tepid water in order to place in front of the chicken.

אבל חולטין – in hot/boiling water, for all the while that the water is boiling, it cannot ferment. But today, it is the general practice that we prohibit even a paste made of flour stirred in boiling water (i.e., dumpling).

תשרה את המורסן – to rub it in her skin because it becomes leavened in the skin.

אבל שפה היא – she may rub it on her skin dry even though she that water is dripping on her skin.

לא ילעוס – he should not chew it with his teeth.

בחרוסת – a thing that has vinegar and water in it and is made to dip meat in it.

ואם נתן – into the mustard.

יאכל מיד – for the mustard is sharp and does not sour quickly like the Haroset (a pap made of fruits and spices with wine – to sweeten the bitter herb) and, but regarding Haroset, the first Tanna [of our Mishnah] agrees with Rabbi Meir that it is forbidden.

ורבי מאיר אוסר – even if he put it into the mustard, for he holds that mustard immediately sours/leavens like the Haroset. But the Halakha is not according to Rabbi Meir.

לא במשקין ולא במי פירות – as it is written (Exodus 12:9): “[Do not eat any of it raw,] or cooked in ay way with water…” anyway.

אבל סכין ומטבילין – after it is roasted, and we don’t’ say that it nullifies its taste; alternatively, even before it is roasted, it is permitted to rub the Passover offering in fruit juice, and such is taught [in the Mishnah] “How do we roast” (Pesahim, Chapter 7, Mishnah 3), that they rubbed it/basted it in the oil of priest’s due and if there was a group of Kohanim present, they would consume it.

נחתום – he cools off his hands with them at the time that he forms the Matzah.

ישפכו – in a declivity so that they will not remain gathered in one place and become leavened.