אלו עוברין – these are removed from the world, for even though these do not violate on (Exodus 13:7): “no leaven shall be found (literally – “seen”) [in all your territory,, from the Rabbis however, it requires removal. And that which is taught further on (see Mishnah 5) that “dough beginning to ferment is to be burned,” and even though “that the one who eats it is exempt.”

Babylonian kutah - it's made from moldy bread and milk. They would dip foods into it.

שכר המדי – liquor that they would make in Media from wheat or barley steeped in water.

וחומץ האדומי – vinegar that is made in the land of Edom, where they put barley [in wine] and let them stand until they ferment.

וזיתום המצרי – one-third barley and one third (of the mixture) of safflower which is the desert saffron and it is called in Arabic “Kartom” and one third salt and it is made for medicinal purposes. Until here, it is leaven that is fit for eating via a mixture. From here and onwards it is a spoiled leavened substance in its natural condition unfit for food (Pesahim 43a).

וזומן של צבעים – water which one puts into it bran-flour/four of the the second course. And we use the dye for their work.

ועמילן של טבחים – [bread] which we make from flour of grain that did not bring up one-third of its ripening process , and with it we cover the pot to absorb the evil smell.

וקולן של סופרים – the dust of the millstone which we knead with water and the scribes glue their papers to it.

רבי אליעזר – adds, for the first Tanna whereas does not have this other than completely grain leavened products via a mixture or a spoiled leavened substance in its natural condition [which is unfit for food]. But Rabbi Eliezer adds even women’s makeup which is a spoiled leavened substance in its natural condition [which is unfit for food] via a mixture of ingredients of frankincense (or artist’s materials). And in the Gemara (Pesahim 43a), Do you think that women’s makeup [only]? But rather, I would say, even women’s plaster, sifted fine flour that women attach and combine on their skin with other artist’s materials/frankincense to remove the hair or to whiten it and to make the skin finer. But the Halakha is not according to Rabbi Eliezer.

כל שהוא מן דגן – from the five species [of grain], and they have water mixed in, for if there is not water in them but only fruit juice, we hold that fruit juices do not ferment.

הרי אל באזהרה – if he at them, he violates a negative commandment.

ואין בהם כרת – for on complete leaven he is punished by extirpation, fur he is not punished with extirpation on a mixture. But he is flogged on eating it if he ate an olive’s bulk of leaven in the mixture in order to eat within a certain time a piece of wheat bread (see Mishnah Negaim, Chapter 8, Mishnah 9 – roughly equivalent to a half-a-loaf -see Tosefta Negaim Chapter 7, Halakha 10). But if he at an olive’s worth of leaven without a mixture in the time that it takes to eat piece of wheat bread is not flogged according to the Torah. However, at least, there is a prohibition for Hametz on Passover is forbidden in a mixture in any amount.

בצק שבסידקי עריבה – and it is made to strengthen its breaks and cracks. If there is the equivalent of an olive’s bulk in one place, he liable to remove it; less than this, it is made void in its minority. But if it is not made to strengthen, even less than an olive’s bulk must be removed because it is not made void there and it is impossible that he will decide to take it from there.

וכן לענין הטומאה – If an unclean reptile came in contract with this dough on Passover, for its prohibition is considered, if it has the equivalent of an olive’s bulk separating from before the impurity, and there isn’t something like a trough and the impurity does not go down to the trough, and with less than an olive’s bulk, if he is not strict upon it, it is null in regard to the trough and it is as if the unclean reptile had come in contact with the trough itself, and it is impure.

אם מקפיד עליו חוצץ – this is how it should be read: And in the rest of the days of the year when it’s prohibition is not considered, the matter is not dependent upon the measurement if there is an olive’s bulk or not, but rather matter is dependent upon the stringency/fastidiousness. If he is fastidious about it and will eventually take it from there, it interposes in the face of the impurity, whether there is within it an olive’s bulk or not and the impurity does not descend into the trough. But if he is not fastidious about it and wishes for its existence, even if there are in it several olives it is considered as if it is in the trough. And when the unclean reptile comes in contract with the dough, it is as if it has come in contact with the actual trough.

בצק החרש – that we strike it with a hand and it does emit a sound and it is similar to a deaf-mute that when we call it, it does not respond. Another commentary: dough of the earthenware which is hard like earthenware and it is not known if it has fermented.

אם יש כיוצא בו שהחמיץ – if there is another started dough that was to be kneaded at the at the same time that this one is being kneaded and has already fermented, it is considered prohibited. And if there isn’t there something similar, its measure is as long as it takes an average man to walk a mile, and this measure is like the time of two-fifths of an hour.

חלה בטומטה – the starter-dough that became impure and furthermore, Hallah that is appropriate for the Kohen to eat is not taken from it, how then would we separate it (i.e., the Hallah) on the holiday of Passover? WE are not able to bake it on Passover after it is not worthy of being eaten, and to keep it around and then burn it in the evening is impossible, lest it ferment. And to feed it to dogs is impossible for we do not get rid of holy things on Holy Days.

רבי אליעזר אומר לא יקרא לה שם חלה עד שתאפה – and still each and every is appropriate [for separating out Hallah] and from each and every one we separate a small amount, and after baking it, if he wanted, he can separate a complete Hallah on the entire thing. For Rabbi Eliezer holds that he who detaches bread from where it sticks to the oven and puts it in a basket, the basket combines [the pieces] for Hallah.

לא זהו חמץ שמוזהרים עליו – for it is not his after he has designated it (literally ‘called it by name’) and it is written in Scripture (Exodus 13:7): “no leaven shall be found [in your territory].” Yours you cannot see but you can see that of others and of “On High” (i.e., God). And this is not yours nor of your friends, for yet it has not reached the hand of the Kohen. But Rabbi Eliezer holds that since if he desires, he may bring up a case for decision [from a Sage] that is dedicated [to the Temple] in error and that is not something dedicated and it is appropriate for eating. It is found that it is his and it is the leaven of an Israelite. But Rabbi Yehoshua holds that we don’t say, ‘Since.” But the Halakha is according to Rabbi Eliezer.

שלש נשים לשות כאחת – Each one [all together] in a full oven, and there is no fermentation, even though [that one of them] is waiting until the other two make it.

וחכ"א – one does not have to be so liberal that they would kneading all together, but three women are engaged, each one on her piece of dough.

אחת לשה – the concluding one kneads while her middle neighbor forms the dough and smoothens its surfaces while the third one that kneads first bakes. It is found that all three of them are engaged at the same time – each one with her own dough, one kneads hers, another forms the dough and smoothens its surfaces and one bakes hers.

לא כל הנשים – Rabbi Akiva [is reacting] to the words of Rabban Gamaliel when he returns and says that it is inappropriate to follow his words. Because there are lazy women which will cause fermenting with such a delay, and there is an oven that does not get hot in a hurry and there is wood that is not burned quickly, but rather, according to the words of the Sages, it is appropriate to follow – to engage at all times with the dough , for all the time that they are engaged with the dough, it does not come to fermentation. And such is the Halakha.

זה הכלל תפח – the dough that is in her hands that she sees that it wants to swell.

תלטוש – her hand in cold water and form the dough and smoothen its surface and it will become cold.

שיאור – that did not ferment all the way: [cracks] it is the manner of dough that rfermits that it makes many cracks.

כקני חגבים – a crack to this side and a crack on the other side.

זה וזה האוכלו חייב כרת – for the locust’s horns also are a crack. And what is a fermentation that would be exempt? This which has no crack, but if the dough became pale and wrinkled like a person whose stair stood up out of fright [that his face grows pale]. And the Halakha is according to the Sages.

מבערים את הכל – whether it is sacred or not sacred, except for enough for him to eat for the Savbbath.

תרומה מלפני השבת – because he cannot feed it neither to foreigners (i.e., non-Kohanim) nor to his cattle and to have it lay around, it is impossible. But non-sacred [leaven] he doesn’t have to remove it until its [appropriate] time for he can find for them much food. And the Halakah is according to Rabbi Elazar b’Rabbi Tzadok.

ההולך – it is referring to the fourteen [of Nisan].

אם יכול – that there is time during the day.

להציל מן הגייס – Israelites being pursued.

יבטל בלבו – and he should not go back, even if there is time, since according to the Torah, mere nullification is sufficient.

לשבות שביתה הרשות – that he was walking to wait for the nightfall on the Sabbath limit and to purchase something for the Sabbath/Holy Day to walk from there and further two thousand cubits for a matter that is for pleasure/permissible, he must return immediately [and get rid of his Hametz at home]. But if it is to purchase something for the performance of a commandment such if he needs to go tomorrow to the house of mourning or the house of rejoicing, that is like his doing to slaughter his Passover sacrifice.

שיש בידו בשר קדש – that becomes invalidated when he lives, for the wall of Jerusalem is the separator of [lighter] holy things.

אם עבר צופים – the name of a place that from there one sees the Temple.

שורפו במקומו – and they don’t trouble him to return [to burn the Hametz or holy meat]

ולאם לאו חוזר ושורפו – As it is written (Leviticus 6:23): “ [but no purification offering may be eaten from which any blood is brought into the Tent of Meeting for expiation] in the sanctuary; any such shall be consumed in fire.” In the place where he eats it, he burns it.

זה וזה – leaven as we have said above and mention that he has leaven in his house, etc., and Holy meat that is with him.

כבחתה – but less than this (i.e., an egg’s bulk), he annuls it in his heart, and Holy meat he burns in his place. And Rabbi Meir holds that his return is like his defilement. Just as defilement through eatables is like that of an egg, for food cannot defile with less than an egg’s worth, so too, he does not return on something that is less than an egg’s worth.

רבי יהודה אומר זה וזה בכזית – He holds that his return is like its prohibition. Just as its prohibition is an olive’s bulk-worth, for an a olive’s worth of leaven or of Holy meat, he is liable, so too, for a olive’s bulk, he returns.

בשר קודש – because of the stringency of Holy meat, he returns even for an olive bulk’s worth. Leaven of non-sacred produce he does not go back other than on an egg’s bulk. And the Halakha is according to the Sages.