This Mishnah is according to Rabban Gamaliel (Tractate Pesahim 21a) that his opinion was expressed earlier that he said (Tractate Pesahim, Chapter 1, Mishnah 5) that "חולין כל ארבע ותרומה כל חמש" /non-sacred produce [is eaten] all the [first] four hours [of the Eve of Passover] and heave-offering [is eaten] all the [first] five hours [of the Eve of Passover], and here he stated, any time that the Kohen eats heave-offering an Israelite is permitted to feed his animal. And this is correct, meaning to say that it is permitted for him to derive benefit with leaven during the fifth hour [of the day] even though he himself does not eat it as we have explained.

And it states [in the Mishnah]: "לבהמה לחיה ולעופות", in order to include all kinds of living creatures for all the changes of their natures in eating, because there are from them [things that are] hidden from what remains for him and from them that which he scatters it and things similar to this.

And what that it (i.e., the Mishnah) designates: "ומוכרו לנכרי", because the School of Shammai states that a person should not sell his Hametz to a non-Jew unless he knows regarding that it will be completed prior to [the start of] Passover, therefore, it announces to you that this matter is superseded.

And he wishes to say when it (i.e., the Mishnah) states, "מותר בהנאה", that if he burned the Hametz prior to the time of the removal [of the Hametz, it is permitted to him to benefit from its coals and that which is used for kindling/charcoal on Passover (see also the Laws of Hametz and Matzah, Chapter 3, Halakha 11).

And it states [in the Mishnah]: "עבר זמנו אסור בהנאתו" -even during the sixth hour which is according to the Rabbis for he is indeed prohibited to derive benefit like the other prohibitions of benefit ffromteh Torah, even if he betrothed a woman with leaven in the sixth hour [of the day on the Eve of Passover], we are not concerned about his Kiddushin/betrothal, and even if that leaven also was according to the Rabbis (see The Laws of Matrimony, Chapter 5, Halakha 1), as for example wheat that was mixed or flour that was moist and things similar to it.

And it states [in the Mishnah]: "לא יסיק בו תנור וכירים" – meaning to say, that if he burned it at its proper time, he should not start a fire in the oven with it at the time of its burning, for he surely benefits from this removal [of the Hametz] and this is prohibited. And there the broken pieces are crumbs, and the explanation of [the word] "מפרר" – is breaking them into small pieces/crumbs (see Leviticus 2:6: “Break it into bits [and pour oil upon it; It is a grain offering].”) But the Halakha is not according to Rabbi Yehuda. But if he had dry leavened bread, it is prohibited to throw it into the rivers until he breaks it into crumbs a great deal and according to the strength of its dryness, he continues to break it into crumbs its parts in order that it should be destroyed quickly (see also The Laws of Leaven and Matzah, Chapter 3, Halakha 11).

It comes as your [accepted] tradition that you don’t see [of your own] but you do see [the leaven] of others or of On High (i.e., God – see Tractate Pesahim 29a), and since that the leaven of non-Jews does not transgress on the command of God (Exodus 13:7): “no leavened bread shall be found with you,”/"ולא יראה לך חמץ" - behold it is permitted and even for eating. And it states [in the Mishnah] "בהנאה" on account of that it is stated in the second clause "ושל ישראל אסור בהנאה" . And in the Jerusalem Talmud it is stated that that this which said that it is permitted to derive benefit [from it] which implies that it is prohibited for consumption in the place that they prohibit there the consumption of the bread of non-Jews, and because of this, eating is prohibited not because of it being leaven/Hametz, and it is stated, but in the place where it was the custom/practice to consume the bread of non-Jews, it is permitted for eating, implying from here that the law of bread of non-Jews is dependent upon the custom. But the custom among us in the islands of Spain to eat it (see also the Laws of Forbidden Foods, Chapter 17, Halakha 12). For since the Israelite/Jew transgressed on the command of God that “no leaven bread shall be found with you,” if the leaven was his, we fine him and we prohibit him from deriving benefit, even after the Passover holiday (according to Rabbi Shimon, see Tractate Pesahim 29a).

The condition in all of them that he should say to him: “if I have not brought you the money on a certain day, purchase it from now” (see Tractate Pesahim 31b and see also the Laws of Hametz and Matzah, Chapter 4, Halakha 5 – that it should be at the same time that he established for him prior to Passover), but if he didn’t say this to him, surely that Hametz is considered in the domain of its owners and not in the domain of the person their teaching is in his hand.

וכל שאין הכלב יכול לתפוש אחריו – that it should be over him a height of three handbreadths and with the condition that he nullify it in his heart. But Rabban Gamaliel does not dispute but rather explains how the law of debris functions.

It will be explained to you in the Tractate Makkot (folio 13a) that a person who consumes Hametz on Passover is flogged, and with us there is a general principle that a person is not whipped and pays [a fine] (see Tractate Makkot 4a), and therefore "פטור מן התשלומין ומדמי עצים" /”he is exempt from the requirement to make restitution and [even] from repaying of its value when it is assessed merely for use as wood [fuel], our matter – and even the repaying of its value when it assessed merely for use as wood [fuel], he doesn’t pay, and we don’t say that we should consider this Hametz/leaven as if it is mere wood, for since it is prohibited to derive benefit, it has no monetary value, neither the value of bread nor the value of wood [fuel].

The eating of Matzah on the night of Passover is a positive commandment and it is the word of God (Exodus 12:18 – an error appeared in the footnotes): “[In the first month, from the fourteenth day of the month] at evening, you shall eat unleavened bread [until the twenty-first day of the month at evening],” and it is stated (Deuteronomy 16:3): “You shall not eat anything leavened with it; for seven days thereafter, you shall eat unleavened bread, etc.” All of the seeds that are in are in their dough which leaven, one fulfills through them one’s religious obligation regarding Matzah. And only these five kinds of seeds are what can come to a state of leavening, but besides these such as the rice and the millet and the sorighum vulgare (a kind of known legume in different colors – yellow, white and red) which spoils in their dough if it remains and does not leaven. But if you remember what we explained in the chapter, “Three who Ate Together”/שלשה שאכלו כאחת (chapter 7 of Tractate Berakhot, Mishnah 1) and in the eighteenth chapter of Tractate Shabbat (Mishnah 1), this Halakha will also become clear to you, because the responses in all of them are the same. And what it (i.e., the Mishnah) specified regarding "בחלה ובתרומה" because it might come up in our thoughts that we require an equivalent [amount] of Matzah for each person, meaning that it be appropriate for eating for all Jews and their fellows, therefore, it announces that the law is not so. And the reason that on its account a person does not fulfill his religious obligation with loaves of thanksgiving offering and the Nazirite wafers when they made them for himself, meaning to say, to sacrifice them with the sacrifice that he is obligated for, as we were commanded, and even though they are completely Matzah, because it is stated (Exodus 12:17): “You shall observe the [Feast of] Unleavened Bread,” and the guarded Matzah (i.e., Shumrah Matzah) that comes in the received tradition for he sake of Matzah, excluding that which is not guarded for the sake of Matzah but rather for the sake of the sacrifice (see Tractate Pesahim 38b).

Just as the eating of Matzah on the night of Passover is a positive commandment, so also is the eating of bitter herbs/Maror a commandment at the time that there is Passover lamb (see Tractate Pesahim 115a) and this is what God said (Numbers 9:11): “They shall eat it with unleavened bread and bitter herbs.” That which God said: "מרורים" (see Numbers 9:11 – in the plural) falls on these that he accounted.

חזרת (lettuce) – lactuca.

עולשין (chicory, endive) - a known green Cich Intydus.

ותמכא (name of a bitter herb, chervil) – SERIS.

וחרחבנה (hair-like creeper on palm trees)- Eryngium Creticum.

ומרור – a species of desert lettuce which is very bitter.

And It states (in the Mishnah): בין לחים בין ישבים – meaning to say their stems/stalks, because it already had been announced to you that we fulfill [our religious obligations] with their stalks/stems, but we don’t fulfill our religious obligations with their leaves if they are moist (see Pesahim 39b).

מורסן – the refuse of the flour.

ושורין (soak - and it is the manner of Maimonides to explain the concept without explaining the law, and a similar thing occurs in Tractate Shabbat, Chapter 1, Mishnah 5) – to soak the bran and to leave it in front of he fowl that they would eat it gradually.

וחולטין (and they scald) – this that he knead it in hot water when it is very hot/scalding.. And already, the practice of the world is to forbid this also (see The Laws of Hametz and Matzah, Chapter 5, Halakha 17), but the Talmud permitted it.

ושפה – she rubs it.

וילעוס (chew) – chew [wheat on Passover and rub it on his wound].

There is a dispute between the first Tanna/teacher and Rabbi Meir if he placed it (i.e., flour) into the mustard, but into the Haroset/a pap made of fruits and spices with wine and vinegar – used for sweetening the bitter herb at the Seder, everyone agrees that he should burn it immediately (Tractate Pesahim 40b) because it rapidly leavens, and it will be explained what is this mixture of Haroset in the last chapter (Tractate Pesahim, Chapter 10, Mishnah 3). God said on Passover (Exodus 12:9): “[Do not eat any of it raw,] or cooked in any way with water, [but roasted – hands, legs and entrails – over the fire],” what He exactly warned was on the cooking in the language of the original, the received tradition came o teach that it is prohibited to cook it in fruit juice (like Rabbi-Judah the Prince in Tractate Pesahim 41a) , but it is permitted to pour oil on them and to immerse them after the roasting (see the Laws of the Passover Offering, Chapter 8, Halakha 8, which is not according to Rashi who explained that they pour oil on them at the time of he roasting), and the water of a baker who washes with them his hands the vessels of kneading he should pour them out as it said, and specifically in a declivity in order hat they don’t gather and remain in a low place. But the Halakha is not according to Rabbi Meir.