האשה תאכל משל בעלה – all the time that she did not explain that her mind/intentions are with her father, for generally her intention is to be counted with her husband.

רגל הראשון – that was after her marriage, for it is the manner of married women to go to the house of their fathers.

תאכל במקום שהיא רוצה – and such is the case where she is not pursued until now to go regularly to the house of her father. Therefore, it is doubtful to us which is preferable to her.

אפטרופין – an orphan that had two guardians/administrators and he assigned this one for his Passover offering and that one for his Passover offering.

לא יאכל משל שניהם – neither from the Passover offering of this one, nor from the Passover offering of that one. For who gave permission to divide the one to be appointed with this one and he has no remedy other that if the both of them wanted to be appointed with the one.

לא יאכל משל רבו – but he eats from his own [only] and since it is the law that they force the master and he writes a bill of manumission for him, even though he has is not yet freed, he is like a free person. Therefore, he eats of his own.

שחט גדי יאכל – his master [should eat] from him [the kid] and even though all of the other Passover offerings are regular, the frequent is nullified since he didn’t express to him that he relied on it.

יאכל מן הראשון – and the second one should be burned. And in the Gemara (Pesahim 88b) maintains that this is specifically with a king and a queen; there are those who say that it is because of the peace of the kingdom, and there are those who say that because they rely on their servants and they are not exacting about their [Passover] meal, whether with kids or lambs. Therefore, he should eat from the first, since there is no intimation that you care for a thing to be exactly as you want it, for with the first, they have fulfilled their religious obligations. But the people of the world that are particular, he should not either from the first nor the second, for we hold that they are not registered with two Passover offerings as one, to eat from whichever of them that he wants, for there is no retrospective designation. For when he wanted to eat from this one, perhaps at the time of slaughtering, mind was not upon it.

שכח מה שאמר – that he expressed to him a kid or a lamb.

וטלה שלי – In the Gemara (Pesahim 88b) maintains it such as the case where the servant when to the shepherd where his master is accustomed and who wants his remedy (i.e., that things go right for the master), and he (i.e., the shepherd) said to him: “If it is a kid,” your master would tell you that the kid is his and that the lam is your on the condition that your master will not have possession of it,” and in such a manner, the servant acquires itr, for it had not been like this, what the servant acquired, the master acquired and it would be that both of them belong to the master.

ופטורים מלעשות פסח שני – and even though both of them go out to the place of burning and are not eaten because their registration was not known. However, the slaughtering and sprinkling [of the blood] are valid, one for this one and one for the other one, for before Heaven it is revealed.

ON HE WHO ARRIVES IN JERUSALEM FIRST - To encourage them, that they will all try to be first. All children will be on the paschal offering but he who comes first merits first and everyone else does so after him, due to him.

עד שיזרוק הדם – he can take possession, even after the slaughtering until the blood is tossed. But Rabbi Shimon admits that they are not registered other than until it is slaughtered. But the Halakha is not according to Rabbi Shimon.

הממנה אחרים על חלקו – one from the members of the group that registered others in his share, without the knowledge of the group.

ראשין בני חבורה לומר לו – “take what is yours, and go out and eat, you and your friends, for the members of the group are appeased/reconciled to have all these opinions in their group. And this Tanna has a Passover offering that is eaten by two groups (see Mishnah Pesahim, Chapter 7, Mishnah 13)

זב שראה שתי ראיות – for he is defiled for a seven day period, and does not require a sacrifice.

שוחטין עליו – even though the sun had not set and he who immersed at the time of the slaughter [of the Passover offering],is worthy to eat it in the evening, and especially someone who was impure who came in contact with the dead whose seventh day occurs on the fourteenth [of Nisan] is postponed until the Second Passover (14 Iyyar), even though it is proper to eat it at night, as it is written (Numbers 9:6): “But there were some men who were unclean by reason of a corpse and could not offer the Passover sacrifice on that day.” On that day they were not able but in the evening they were able to eat the Passover offering, but they are postponed until the Second Passover. But other defilements, if they are worthy to eat at night, we slaughter for him and even though sunset had not come.

ראה שלש – he was not worthy to eat until he brought atonement.

שוחטין עליו – if his eighth day fell on the Eve of Passover, even if he did not bring his atonement. But he gave his sacrifices to the Jewish court.

שומרת יום כנגד יום – Whomever sees [blood] within the eleven days between one menstruation and the [next] menstruation , that is required to court the day afterwards, we slaughter for her on the day of her counting. But since she counted part of the day, she is permitted to immerse [in the ritual bath]. And even though she is lacking sunset [which had not yet arrived], we slaughter [the Passover offering] on her behalf.

והזבה – who saw [flux] on three consecutive days within the eleven [days between menstruation cycles], must count seven clean [days] and bring a sacrifice, we slaughter [a Passover offering] on her behalf on the eighth [day].

האונן – all the time that the dead is not buried he is called an Onen (during the period between death of one’s loved one and burial), and after he is buried, all the day of the death he is called an Onen. And the night afterwards he is an Onen from the Rabbis. But they did not let their words stand in place of extirpation concerning the Passover offering. Therefore, we slaughter for him for in evening it is fitting.

והמפקח בגל – that fell on a a person and it is unknown if they would find him alive or dead, we slaughter [the Passover offering] for him as he is presumed to be ritually pure until he knows that he has become defiled.

שוחטין עליהם – in the group of others.

שמא יביאוהו לידי פסול – lest he become defiled as an Onen for his dead in the midst of his being busily engaged, and opening up a heap of debris, lest we find him dead, and it is found that he formed a tent (i.e., spread himself) on the defilement [of the corpse]. And the imprisoned, lest he not leave, and we are speaking of someone imprisoned in a jail of idolaters. For even though that they promised him lest they not free him, as their mouths spoke falsehoods, but if he was imprisoned by an Israelite, such as case where they force him to divorce an invalid woman, or to pay money, we slaughter for them [a Passover offering] , even by themselves, if they promised to set them free, for the Remnant of Israel does not speak falsehoods. And if the prison was in the midst of Jerusalem, even in the hands of idolaters, we slaughter [a Passover offering] for them by themselves, for it is possible that they are entering for Passover to the prison and eating it there. But for a sick person and an elder, we don’t slaughter [the Passover offering] for them by themselves, lest the illness become heavy upon them and they are not able to eat even an olive’s bulk.

לפיכך – since at the time of the slaughtering they were appropriate and the blood is tossed upon them if a defilement befell them, like that which we said that they are exempt from performing the Second Passover.

חוץ מן המפקח הגל – and it is found that he died underneath it one needs to do the Second Passover , for he was ritually impure from the beginning prior to the slaughtering it formed a tent on the defilement from the time that he began to open up the heap of debris, and if the heap was round it certainly formed a tent upon him from the beginning, but if the heap was long, perhaps at the time of the slaughter [of the Passover offering], it had not formed a tent on the defilement, and he is exempt from making the Second Passover.

אין שוחטין את הפסח ביחיד – as it is written (Deuteronomy 16:5): “You are not permitted to slaughter the Passover sacrifice [in any of the settlements that the LORD your God is giving you],” that is to say, for an individual.

אפילו חבורה של מאה – Rabbi Yosi said it, that is to say, the matter does not depend other than on eating. An individual and he is able to eat an olive’s bulk, we slaughter for him; one hundred people and none of them can eat an olive’s bulk, we don’t slaughter for them, and the Halakha is according to Rabbi Yosi.

אין עושין חבורת נשים ועבדים – to slaughter the Passover offering. Women and slaves are in one group because it offers an occasion to sin, but minors and slaves are not in one group, because of the licentiousness of pederasty. But women and slaves, each one alone, they make a group.

אונן טובל ואוכל פסחו לערב – since there is no status of a mourner between death and burial from the Torah other than during the daytime, as it states (Leviticus 10:19): “Had I eaten sin offering today,[would the LORD have approved?]” The daytime is prohibited; the nighttime is permitted. And he requires immersion [in a ritual bath, since he is forbidden until now with Holy Things, the Rabbis had to acquire immersion. But, the Onen/mourner between death and burial does not eat the rest of Holy Things in the evening. But mourning between death and burial is forbidden at night according to the Rabbis, but regarding the Passover sacrifice, they did not let their words stand in the place of extirpation. But the eating of other Holy Things is a mere positive commandment (Exodus 29:33): “These things shall be eaten only by those for whom expiation was made with them [when they were ordained and consecrated; they may not be eaten by a layman, for they are holy].

השומע על מתו – the day of the report/news [of the death] is the mourner between death and burial according to the Rabbis. And similarly, he who gathered for himself the bones of his father and/or his mother, we say in [Tractate] Moed Katan, that he mourns over them all that day, and in the evening, he does not mourn over them.

טובל ואוכל בקדשים לערב – for even the day itself is from the Rabbis.

כפורש מן הקבר – and he needs sprinkling on the third and seventh day, and the Schools of Shammai and Hillel did not disagree other than regarding an uncircumcised heathen who circumcised on the fourteenth [of Nisan], as the School of Hillel holds that there is a decree lest he becomes defiled in the next year and would say that last year, I did not purify from my ritual impurity until the day of the Eve of Passover when I immersed and ate. Now also, I will immerse and eat [the Passover sacrifice], but he didn’t know that last year, he was a heathen and was not susceptible to ritual impurity; now he is an Israelite and susceptible to impurity. But the School of Shammai holds that we do not make this decree. But an uncircumcised Israelite , such as one whose both died on account of circumcision, everyone holds that he immerses and eats his Passover offering in the evening, and we don’t make the decree concerning an uncircumcised Israelite on account of an uncircumcised heathen.