The matter of "עוברין" – we transgress upon them with "בל יראה ובל ימצא"/it should not be seen nor found with you (see Exodus 13:6 and 12:9).

כותח (a preserve consisting of sour milk, bread-crusts and salt – see Tractate Pesahim 42a) – a kind of relish/ALMARI.

ושכר – and every thing that makes one drunk, and there are those who make drinks that cause inebriation from the infusion/steeping of what and barley and things similar to it. And such there was a liqueur of the people of Media, meaning to say, made from the infusion of bread like “ALMAZAR” that we make in Egypt today.

וחומץ האדמי – they would put in it berries of barley.

וזיתום – we take salt and barley flour and berries of bastard saffron and berries of bastard saffron in equal portions and knead them in water and they would use it for medicinal healing (see Maimonides’ commentary on Tractate Kilayim, Chapter 2, Mishnah 8 and Tractate Uktzin, Chapter 3, Mishnah 5 -ELKARTUM).

וזימא של צבעין – an infusion/steeping of coarse bran and bran-flour/four of the second course that we use the colors of the purple dye.

ועמילן של טבחים – we take wheat that has not been completely cooked and dry them and grind them and knead them and make of them small loaves and cover with these loaves pots of food at the time when the food is close to being [fully] cooked and they absorb the filth/evil smell and its offensive matter.

וקולן של סופרים – starting -dough that they make of it bookbinders’ paste from the dust of the house of the millstone and they glue on to it what they wish to glue.

וטפולי נשים – a powder that women use from all things that they clean and wash their faces with and included in this is flour and barley. Rabbi Eliezer says that even though it is dust and there is no Hametz in it, lest she steeps/soaks this dust at the time that she washes with it. But the Halakha is not according to Rabbi Eliezer but rather it is like that which it (i.e., the Mishnah) says: "זה הכלל כל שהוא מין דגן", meaning to say anything that is mixes in it one of the five species with water one transgresses with it on Passover, but without water or fruit juice he doesn’t transgress and it is permitted to consume it (and such is the decision of Maimonides in the Laws of Hametz and Matzah, Chapter 5, Halakha 2), because the general principle with us is that fruit juice doesn’t leaven.

And it states [in the Mishnah]: "הרי אלו באזהרה" – meaning to say that anyone who eats one of these things that has the mixture of grain, according to the general principle with us regarding Hametz of grain is punishable by extirpation and on its combination is guilty of violating a negative commandment (see Tractate Pesahim 43a). When is this said? When there was a mixture of Hametz on an olive’s bulk incidentally for the eating of a piece of bread. But if the measure of grain in it is less than this, the person consuming it is not liable for flogging, but it is prohibited to eat it. And the Halakha is not according to Rabbi Eliezer.

It is stated [in the Mishnah]: "בטל במיעוטו". If it (i.e., the Hametz) was in the place that vessel is strong and its [component] parts are attached to each other, but if it was not strong even with less than an olive’s bulk [of dough] one is obligated to remove it (see Tractate Pesahim 45a and The Laws of Hametz and Matzah, Chapter 2, Halakha 15).

And it states [in the Mishnah]: "חוצץ"/adhesive partition/interposition – it is simple, meaning to say that if he was strict to remove it and he wants through its removal, indeed it serves as adhesive partition [for the defilement] in the place, and if the trough became defiled and the ritual immersion was not effective, and all of this is with a trough of wood which has purity in a Mikveh, but an earthenware vessel, it has no purification in a Mikveh, other than through breaking it, as will be explained in a number of places.

ובצק החרש - and this is what he strikes it by hand, it doesn’t create the sound of an echo, and it is as if he is a deaf-mute who doesn’t answer to whomever is calling him, and since we don’t know if it leaved or not, we estimate along with similar things or with the known time that is like the same time in which the dough leavens, and its measurement in order that a person would walk by foot an intermediate walk of one mile (see Tractate Pesahim 46a), and it is is order of two-fifths of an hour from when the hours are even (i.e., at the vernal equinox).

I have already informed you that it is prohibited to burn Holy Things on a Yom Tov/Holy Day (see Tractate Shabbat, Chapter 2, Mishnah 1). An when the dough becomes defiled, the law of impure Hallah that was separated from it is burned. Rabbi Eliezer states that that all of the dough should be baked but Hallah should not be separated from it until the baking is completed, and afterwards you should separate a loaf from the loaves and state that it is Hallah, and this is permitted, as we have explained in Tractate Hallah (Chapter 2, Mishnah 4), and we hide the loaf until after Yom Tov and then burn it. Ben Beteira says that the dough should be separated and placed in cold water and it should remain there until it is burned at the conclusion of Yom Tov, because it is prohibited to bake it, because we don’t bake on Yom Tov unless it is fit for eating. But the Halakha is according to Rabbi Eliezer.

Rabban Gamaliel holds that three women complete kneading their dough at one time and bake one after the other and even though the dough would remain of the third [woman] until the oven would be warmed three times, and bake it twice and afterwards it is baked that it doesn’t come to a state of leavening in a time like this. But the Sages do not say this, but state that when the first [woman] began to bake, the second should begin to arrange the dough and the third should begin to knead the flour and when the first completes baking, the second should complete the arranging and the third the kneading, and the second should begin to bake and the third to arrange it and the first should begin to knead a second time, and similarly on this path in order that the dough should not stand still at all, and that the hand should not be removed from it.

Rabbi Akiva said to Rabban Gamaliel: "לא כל הנשים ולא כל העצים ולא כל התנורים שוין" – because there are ovens that heat up in a small amount of time and others are the opposite, and the more that the wood is dry it burns faster, and there are women that are zealous/industrious and there is the opposite (see Tractate Pesahim 48b), therefore he stated that the dough should not stand still according to this measure unless he continued to sprinkled water on it and to roll it in cold water. And know that all the while that the hand is dealing with the dough it does not come to be leavened, even if it remains all day long. And the Halakha is according to the Sages.

כקרני חגבים (like the proboscides of locusts) – this is that they should see on thin marking lines when it begins to leaven, and if they were like the proboscides of locusts. And the Halakha is according to the Sages.

The Halakha is according to Rabbi Eleazar b’Rabbi Tzadok.

All of this is simple and clear.

Rabbi Meir states that just as the ritual defilement of foods is the equivalent of an egg’s bulk, meaning to say, that it does not defile other than until that would be in it an egg’s bulk, as we will explain in great length at the beginning of Tractate Taharot, so too it does not return other than via an egg’s bulk. But Rabbi Yehuda states that just as one who eats an olive’s bulk from Holy Meat or from Hametz [an olive’s bulk] is flogged, so it returns even on an olive’s bulk. And the Sages made a preference between Holy Meat and between Hametz because it is non-holy produce. And the Halakha is according to the Sages.