סמוך למנחה – that when there remains in the day [of the eve of Passover] more than two-and-one-half hours, according to the period that is called Minha, that which remains from the day is two-and-one-half hours, and we have been required as such becauי:se the eating of Matzah on the first night is obligatory (see Tractate Pesahim 99b), therefore a person starves himself in order that he can eat with an appetite, and this that prevents him from eating is not the eating of bread, for surely, he doesn’t have any bread then, because it is forbidden with us to eat Matzah on the da of the fourteenth [of Nisan] until he eats it at the time of the Mitzvah, but rather, we have prevented him from eating too much other foods (see The Laws of Hametz and Matzah, Chapter 6, Halakha 12), and we have obligated to eat when he is reclining in the manner that kings and other great figures eat, in order that it will be in the manner of freedom.

ותמחוי – this is the relish (see Tractate Peah, Chapter 8, Mishnah 7) that they gather for the poor in each and every house. But its consumption is not permitted other than for the most poor person like we explained at the end of [Tractate] Peah.

It was already explained to you in Tractate Berakhot (Chapter 8, Mishnah 1), that the School of Shammai recites Kiddush prior to the Blessing of the Wine. But the School of Hillel reverses the matter.

The Seder which tells/proclaims is such – they bring before him the table and he receives the Kiddush as it states, and afterwards he eats whichever vegetable that is made ready after he dips it in Haroset and recites the blessing “Who creates the fruit of the ground” (note that we today use salt water).

And it (i.e., the Mishnah) says: "מטבל בחזרת" in order to inform you that he recites the blessing, “Who creates the fruit of the ground” even on the lettuce which is from the bitter herbs, which is in place of the vegetable that he eats it at the beginning. But when he consumes the Matzah/unleavened bread and the lettuce after that, he makes the blessing, “on the eating of Maror/bitter herbs, if he didn’t consume Maror first. But if he didn’t have anything other than bitter herbs initially and at the end recites the blessing over it at the beginning, “who creates the fruit of the ground” and “on the eating of Maror” and consumes it, and he should eat it at the end with out a blessing. And they established that he should eat a vegetable nevertheless and afterwards Maror in order that there would be in this a change in order that the child would ask [about it].

ומטבל – like “and he deals with it, meaning to say, engages in the eating of vegetables.

ובחרוסת – it is a mixture that has acidity/sourness and it is similar to straw in memory of the mud/clay, and such is how we make it, that we soak/steep figs or dates and cook them and crush/pound them until they become soft and we knead them in vinegar and put them into a SANBAL (spikenard) or cornea (see Tractates Maaser Sheni, Chapter 3, Mishnah 9 and Uktzin, Chapter 2, Mishnah 2) or hyssop without pounding/rubbing. But Rabbi [Elezar the son of Rabbi] Tzadok says that Haroset is a Mitzvah that one is liable to recite the blessing: “Who has sanctified us by His commandments and commanded us on the eating of Haroset.” But it is not Halakha (but see in the Laws of Hametz and Matzah, Chapter 7, Halakhah 13 that Maimonides determined that Haroset is a commandment from the Scribes).

מתחיל בגנות – that he tells how we, before Abraham came, deniers [of God] and forming partnerships (this is what Maimonides wrote in the Laws of Leaven and Matzah, [Chapter 7], Halakha 4, and it appears like it is according to Rav, even though in the Seder, the Haggadah follows according to Shmuel), and we chose God as an inheritance, and how what transpired over us in Egypt occurred and afterwards, God liberated us. And it (i.e., the Mishnah) expounded on the entire portion – “Remember and Know”

The Halakha is according to Rabban Gamaliel.

The Halakha is according to Rabbi Akiva.

What we have been compelled that we do not permit him to drink [wine] between the third and fourth [cups], in order that he not become inebriated, because the wine with the food does not cause drunkenness like when he becomes intoxicated without food.

וברכת שיר – this is [the prayer]: “The soul of every living being”/נשמת כל חי until its conclusion. And similarly, also יהללוך/let them praise you until its conclusion is called ברכת שיר/the Blessing of Song [of Praise] (see Tractate Pesahim 118a – and in the Laws of Hametz and Matzah, Chapter 8, Halakha 10, the decision is according to Rabbi Yehuda who states: “The soul of every living being”/נשמת כל חי). But if he combined them, this is surely praiseworthy.

נתנמנו – this is that sleep is coming upon them but not that it is delved deeply, but rather that they hear who is speaking and respond to whom is calling to them.

נרדמו – that this is deep sleep.

ואפיקומון – these are the fruits that the conclude the meal such as the roasted seeds and the dates and the raisins and the almonds and things similar to it. And the Halakha is according to Rabbi Yossi.

טומאת ידים – its laws will be explained in many places in [Seder] Taharot.

והזבח – that is mentioned here is the festival offering [of the visitors to the Temple on the festivals) that is mentioned above in Chapter Six. And the language of the Tosefta (Tractate Pesahim, Chapter 10, Halakha 13): What is the blessing of the Passover offering? Praised is…who sanctified us by His commandments and commanded us to partake of the Passover offering. And what is the blessing of the peace-offering? Praised is…who sanctified us by His commandments and commanded us to eat the peace-offering. And the Halakha is according to Rabbi Akiva (i.e., that eating one of them does not exempt us from the requirement to eat the other).