מי שהיה טמא. שאלו פטורין מן הכרת – the ritually impure or someone who was on a far-off journey, Scripture had exempted from making the First Passover [offering], and the principle of extirpation is concerning the first Passover. Therefore, if they didn’t make the Second Passover [offering], they are exempt from extirpation.

ואלו חייבין בהכרת – One who inadvertently errs and doesn’t make [the Passover offering] or had been prevented by an unavoidable accident from making [the offering], they were obligated in the First Passover [offering] but that inadvertent error and the accident prevents them [from doing so], but if they willfully did not offer the Second Passover offering, they are liable to extirpation, as it is written (Numbers 9:13): “But if a man who is clean and not on a journey refrains from offering the Passover sacrifice, that person shall be cut off from his kin, [for he did not present the LORD’s offering at its set time; that man shall bear his guilt],” which implies that for all the rest of the inadvertent errs and unavoidable accidents that occurred with the First [Passover offering] except for becoming defiled and being on a far-off journey are liable for extirpation if they did not make the Second Passover [offering].

מן המודעית – the name of a place a distance of fifteen miles from Jerusalem, which is the measure of a walk of an average person during the days of Nisan and Tishrei when the days and nights are equal [in length] from sunrise until twilight, which the hour of the offering of the [Passover] Sacrifice.

חוץ לאסקופת העזרה – even if he was close to Jerusalem and got sick and was delayed and did not arrive to the lintel of the courtyard until the end of the hour of the offering of the [Passover] sacrifice, is judged with the law of “on a far-off journey, for he was from inside from Mudait. And the Halakha is according to Rabbi Akiva.

לפיכך נקוד על ה' – [of the word] "רחוקה"/”far-off”. I heard to explain that he was distant five cubits from the lintel of the courtyard, for even if he had not been distance other than only five cubits at the end of the hour [of the offering] of the [Passover] sacrifice, he is judged with the law of “on a far-off journey.”

והשני חמץ ומצה עמו בבית – As it is written (Numbers 9:12): “…They shall offer it in strict accord with the law of the Passover sacrifice.” It implies that the commandments on his body, such as “roasted” and that “they shall eat it with unleavened bread and bitter herbs” (verse 11), we perform them in strict accord with the law of the Passover [sacrifice], but commandments that are upon his body from another place such as getting rid of leaven and that the Passover [sacrifice] should not be slaughtered with leaven, we do not do this in strict accord with the law of the Passover [sacrifice].

הראשון טעון הלל באכילתו וכו' – as it is written (Isaiah 30:29): “For you, there shall be singing as on a night when a festival is hallowed;…” The night which is sanctified for the holiday is the First Passover which requires [the recitation of] Hallel, and that which is not sanctified as a holiday does not require [the recitation of] Hallel.

זה וזה טעונים הלל בעשייתן – for “night” was excluded from the word, “singing,” but “day” is not excluded.

לא יאכלו ממנו זבין – for concerning someone who is defiled by reason of a corpse, it is written (Numbers 9:10): "איש כי יהיה טמא לנפש" /”you...who are defiled by a corpse,” and we interpret from it – that an individual (if unclean on Passover) is suspended (i.e., postpones the celebration) until the Second Passover, but not the community (see Talmud Pesahim 66b) (but concerning a woman suffering from gonorrhea, even the community postpones)

ואם אכלו פטורים מכרת – for a person who eats holy things while his body is impure, as it is written (Leviticus 7:19): “Only he who is clean may eat such flesh.” And near it (verse 20): “But a person who, in a state of uncleanness, eats flesh from the LORD’s sacrifices of well-being, that person shall be cut off from his kin,” meat that is eaten by those who are pure; those who are unclean are liable because of their uncleanness, and is not eaten by the clean, such as the Passover sacrifice that comes with uncleanness, the impure are liable for it because of their uncleanness.

אף על ביאת מקדש – it exempts the men and women afflicted with gonorrhea if they entered in the Temple pure, and the Passover offering is suspended/postponed, because of the uncleanness, as it is written (Numbers 5:2): “[Instruct the Israelites] to remove from camp anyone with an eruption or a discharge and anyone defiled by a corpse.” At the time that those who are defiled by a corpse are sent out, those suffering with gonorrhea and lepers are sent out; if those who are defiled by a corpse are not sent out, those suffering with gonorrhea and lepers are not sent out. And the first Tanna does not explain the verse in this manner, since all of them need their portions from their gifts. And the Halakha is not according to Rabbi Eliezer.

לילה אחד. ופסח דורות נוהג כל שבעה – Our Mishnah is deficient and it should be read as follows: and it is eaten in haste in one night and its fermentation/leavening all day, but the Passover for all generations its fermentation/leavening is for all seven days, for in the Passover of Egypt, it is written (Leviticus 13:3-4): “No leavened bread shall be eaten. You go free on this day [in the month of Abib],” we call it that he should not eat leavened products only on the day when you leave Egypt.

שמעתי – from my teachers.

שתמורת הפסח, קריבה – peace-offerings after the Passover [offering].

ותמורת הפסח אינה קריבה – and there is a substitute [for an animal set aside] for the Passover which is not offered, that itself is a peace-offering, but it should pasture until a blemish falls upon it and it is sold and he purchases peace offerings with the money received for it, for the left-overs from the Passover sacrifice are sacrificed as peace-offerings.

ואין לי לפרש – I have forgotten on which one I had heard and should be offered and which one shojld be up out to pasture until it becomes unfit for pasture.

הפסח – that became lost and he set aside another in its place, and it is found that the First Passover offering comes before the slaughter of the second, that it stood before us at the time of the slaughter, for I have established it at the time of the slaughter for the sake of the Passover offering, and that which which was not offered was pushed away by his hands and it itself is not offered as a peace-offering.

עד שיסתאב – that a defect will fall upon it and it will not be fit for a sacrifice.

וכן תמורתו – if he substituted for it a non-sacred animal afterwards.

לאחר הפסח – that is to say, if after the slaughter of the second is found, for they did not establish the time for slaughter in the name of the Passover offering, and was not pushed aside by hands, and he offered it himself up as a peace offering.

וכן תמורתו – and the same law applies when Rabbi Yehoshua wants to teach about the Passover sacrifice itself, there is a Passover offering that is made and there is a Passover offering that is not made.

ויפלו דמיו לנדבה – we give those monies into a box that is the Temple and offer from them voluntary burnt-offerings.

לא יביאנו בנו אחריו לשם בפסח – for it is a Passover sacrifice whose owners died and there isn’t here any appointment to office/ordinations.

הפסח שנתערב – three lambs, one of the Passover offering, one of a guilt-offering and one of a burnt offering, that were confused, all of them should be sent out to pasture until they suffer a blemish.

ויביא בדמי היפה שבהן – a burnt offering since perhaps the burnt offering was the best [of them]. And with the money from the best of them is a guilt offering for perhaps the best [of them] was a guilt offering, and with the money of the best of them was a Passover offering, if the Passover offering was first, all of them are to be set out to pasture, but if after the Passover offering they were set out to practice, he should bring them (i.e., the replacement lambs) for peace offerings since it is possible that the best of them was the Passover offering. And that difference in cost that it is necessary to add on to the other two until they reach the price of the best, he loses from his own [funds]. And how does he do it? If the best of them (i.e., of the three) was worth a Sela, he brings three Sela from his home (i.e., his own pocket) and takes the one Sela and says: In every place where it is a burnt offering, it is redeemed with by this Sela, and he brings from it a burnt offering. And he takes the second Sela and says: Every place where it is a guilt offering, it is redeemed by this Sela, and he brings this guilt offering for it, and similarly for the peace offering.

נתערב הפסח בכבורות – for the giving of them worth (i.e. for firstlings) and the worth of the Passover offering are similar.

ר' שמעון אומר אם חבורת כהנים יאכלו – all of them at that evening, for the firstlings are fed to the Priests. And he should offer the Passover offering for the sake of the Passover in every place where he is, and the offering of the Firstlings, in every place where they are at, and even though they are lessened at the time of the consumption of the firstling, for the firstling is eaten for two days and one night and now, we don’t eat it other than until midnight like the time [for the eating] of the Passover offering, and it is found that they would bring holy things into a house of impurity; Rabbi Shimon holds that one can bring holy things to the house of impurity; but the Rabbis dispute this and say that they should all be sent out to pasture until they become unclean and he should bring the money from the cost of the best of them as we have mentioned concerning the Passover offering that was mixed with the animal offerings. And the Halakha is not according to Rabbi Shimon.

צא ובקש – that which was lost and slaughter it for us.

אם שלו נשחט ראשון – since for they said to him: “slaughter for us,” upon his they are counted/registered and theirs should be burned, for it is a Passover offering without owners and everyone eats from his (i.e., the individual’s).

ואם שלהן נשחט ראשון – he (i.e., the individual) eats from his own, for he was not counted/registered on theirs , and they eat from their own, for they retracted themselves from the lost [Passover] offering and they had withdrawn their hands from it.

והן אינן אוכלין עמו – for perhaps theirs was slaughter first and they withdrew their hands from this one.

ושלהן יצא לבית השריפה – for perhaps his was slaughter first and they were not counted/registered on the second [one].

ופטורין מפסח שני – for whichever way you turn, they were counted with the first, and the eating [of it] is not indispensable.

אמר להן – that individual who went to search out the lost [Passover sacrifice], if I was late, count me/register me with you and slaughter it on my behalf. And they did not say to him, slaughter it for us.

הוא אוכל עמהן – and his [sacrifice] is burnt, since he was counted/registered with theirs, for he was withdrawn from the first and he retracted from his agency.

ושלו יצא לבית השריפה – perhaps theirs was slaughtered first and he was withdrawn [from his own for they] were made agents [for him].

ופטור מפסח שני – for whichever way you turn, he was counted with the first, and the eating [of it] is not indispensable.

אמר להן – slaughter for me, if I was late.

ואמרו לו – he requested that he should slaughter for us.

יאכלו כולם מן הראשון – and he is their agent and they are his agents.

ואם אין ידוע איזה ראשון שניהם ישרפו – and they are exempt from the Second Passover [offering].

אינן חייבין באחריות זה לזה – they have claim on each other, and we should not worry which was first, but he eats from his own and they eat from their own.

אלו מושכין להם אחד – of the Passover offerings. And these seize for themselves one [of the offerings].

אחד – [one person] from the members of this group comes near the members of the other group, and one [person] from that [group] comes near this [group].

וכך הם אומרים – to that individual who comes near them.

אם שלנו הוא – that Passover offering that we seized for us, we have ascertained well that it is ours. Withdraw your hand from yours and be counted with us on ours.

אם שלך הוא פסח זה – behold for you are upon it and our hands have withdrawn from ours, and it will be for the people of the other group and we will be accounted on that one which is yours. It is found that if they switched, for the entire group has withdrawn from theirs and are counted on that one that he ascertained. And so the members of the second group say to the individual who comes near them, and by force, one of their [group] has to come near those and to be registered with them, and we don’t say that they should withdraw from their own in every place and those [should withdraw from theirs and they should retract and one group should be registered with one and the other on the other. Because we say in a Baraita in the Gemara (Pesahim 99a) that it is forbidden to have all the members of the group to withdraw their hands from the Passover offering and to leave it without owners, for perhaps they switched and want to withdraw from their Passover offering and be registered to the other, for when they said: behold our hands have withdrawn from ours, there remains a Passover offering without owners immediately, and this is prohibited. And now that one of this group comes near the other group, whichever way you turn that there isn’t here a Passover offering without owners, and if they verified for themselves well, behold, all the members of his group are upon it, except for the one who separated himself from them and withdrew his hand. And if they switched, one of them went with his Passover sacrifice, and when the remainder withdrew their hands from it, he remained upon it.

וכן חמש חבורות של חמשה חמשה – [five] people, whose Passover offerings became confused, each and every group withdraws from one of the Passover offerings and five people that are in each and every group divide themselves [among the five] Passover offerings. But if they switched, there will not be here a Passover offering that lacks one of its original owners upon it.

וכך הם אומרים – When they now became new groups, the four say to the one: If this Passover offering is yours, our hands of the four [groups] of us are removed from our Passover offerings in every place that they are and we are accounted with you. Ands similarly, the three say to the two, and similarly, the four to each one of the groups, and similarly for each and every group.

שנים שנתערבו פסחיהן – Reuven and Shimon whose Passover offerings became confused, Reuven draws to himself one and Shimon draws to himself another. Reuven goes and registered with him one from the marketplace and says, every place which has my Passover offering you are registered with it, and Reuven comes near the Passover offering that Shimon drew near to himself, and Shimon comes near the Passover offering that Reuven has drawn near to him. And so says Reuven to Yehuda who remains with the Passover offering that Shimon had drawn near him. If yours is this Passover offering, for Shimon had ascertained this well at first, my hands will withdraw from mine and I will be registered with you on this. And if mine is this Passover offering, that I did not intend at first to ascertain well and this is not the Passover offering that I was registered with Shimon, your hand is withdrawn from yours, and registered with me on this. And therefore, each group must register with him someone from the marketplace, for if they came to make a condition when they are individuals and to say, if this Passover offering is mine, and yours is yours, we have ascertained well, and if not, I withdraw my hand from mine and will be registered with yours. It is found that he withdraws from his and he leaves aside his Passover offering without owners, for another has not yet registered upon it. And that is not to say that he will register everyone on that of his friend prior to his withdrawing his hand from his own, for one cannot be registered upon two Passover offerings as one, and this is not his appointment.