The chametz of Samaritans -- from what point is it permitted [for a Jew to eat it] after Passover? [With respect to the chametz of] homeowners (i.e., private citizens), three weeks for baked [chametz]; and with respect to] professional bakers, three days in the villages, and in walled cities not before three "ovens" (i.e., once the oven has been used three times after Passover). Rabbi Shimon ben Elazar says: When they (i.e., the Sages) said that [the chametz of Samaritan] homeowners [can be eaten] after three weeks of baking -- if there were a lot of children in the house or if he had prepared a feast for his son,* and [the homeowner] baked three "ovens" one after another, it is permitted. And when they said that [the chametz of] professional bakers in the villages [is permitted] after three days -- if [the baker] was pressed [to bake a significant amount immediately after Passover] and baked three "ovens" one after another, [then] even on the first day it is permitted. Rabbi Shimon says, even when they said that [the chametz] of professional bakers in walled cities is [permitted] once [they have baked] three "ovens," it is forbidden until three days [have passed], since in the morning he prepares* sourdough for the whole day. In what case does this apply? When [the Samaritan] did not partake of the Paschal lamb with a Jew or if he [celebrated Passover] one day earlier*, but if he partook of the Paschal lamb with a Jew or if he restrained himself [from chametz] for one [additional] day after the [custom of the] Jews, his chametz is permitted immediately after Passover.

The matzah of the Samaritans is permitted, and a person fulfills his obligation on Passover [with it]. But Rabbi Eliezer forbids it because [according to him,] they are not learned in the details of the mitzvah. Rabban Shimon ben Gamaliel says, every mitzvah that the Samaritans accepted upon themselves -- they are more scrupulous in it[s observance] than a Jew.

The chametz of [Jewish] transgressors is permitted immediately after Passover, because they [are nonetheless trusted to] replace their sourdough [with the sourdough of Gentiles*]. [With respect to] provisions belonging to a Jew, or [a store belonging to a Jew with] Gentile workers who work inside of it, and chametz was found inside of it after Passover -- it is forbidden to benefit from it and, needless to say, to eat it.

[With respect] to a store owned by a Gentile, and Jewish workers are working inside it, and they found chametz in it after Passover -- it is permitted to eat it and, needless to say, to benefit from it. {A store owned by a Jew and Gentile workers are working inside of it, and they found chametz inside of it after Passover, it is forbidden to benefit from and, needless to say, to eat it. A store owned by Gentiles and Jewish workers are working inside of it, and they found chametz inside of it after Passover, it is permitted to eat and, needless to say, to benefit from it.}*

[If] a Gentile lent [money] to a Jew on his chametz (i.e., using the Jew's chametz as collateral, see Pes. 2:3), and he said to him, "If I don't come before Passover [to claim my chametz], behold, it is sold to you," [then] after Passover it is permitted to eat it and, needless to say, to benefit from it. A Jew who lent [money] to a Gentile on his chametz, and he said to him, "If I don't come before Passover [to claim my chametz], behold it is sold to you," [then] after Passover it is forbidden to benefit from it and, needless to say, to eat it.

A Gentile who came to the house of a Jew and had chametz in his hand -- it is not incumbent upon him to remove it [from his house]. [But if the Gentile] deposited [the chametz] with him, he is required to remove it. [If the Jew] designated [a room in] his house [for the chametz to be deposited] by itself, it is not incumbent upon him [to remove it]. A Jew and a Gentile that were traveling on a ship and the Jew had chametz in his hand, behold, he may sell it to the Gentile, or he may give it to him as a gift and then return and buy it back from him after Passover, as long as he [initially] gave it to him as an irrevocable gift.

A Jew is authorized to say to a Gentile, "Before you take this maneh (currency equivalent to one hundred shekels) [of chametz] as a gift, take two hundred and if I need it I will come and take it from you after Passover.

A Jew may hire out his donkey to a Gentile to transport chametz from place to place. § [If after Passover a Jew] found chametz on the road, if [it is in a place where permitted] chametz predominates*, it is permitted, and if not, it is forbidden.

It so happened with Rabban Gamaliel that he was travelling from Akko to Cheziv.* He found a loaf [of bread] on the road. He said to his servant Tabi, "Take this loaf." Thereafter, he saw a Gentile [and] he said to him, "Mabgai, take this loaf." Rabbi Ilai ran after [Magbai and] said to him, "Where are you from?" He said to him, "From the guard-tower villages" (see Y. Avodah Zarah I.9.3, Guggenheimer tr.). He said to him, "What is your name?" He said to him, "Magbai," He said to him, "Do you happen to know Rabban Gamaliel?" He said to him, "No." From this we learned that Rabban Gamaliel was directed by the Holy Spirit. We learned three things: We learned that the chametz of a Gentile is permitted immediately after Passover, and that one should never pass by food [without picking it up], and that we follow after the majority of the travelers on the roads. They arrived in Cheziv, and someone came and asked him about [annulling] his vow. He said to the one who was with him (i.e., Rabbi Ilai), "Did we not drink a quarter-log of Italian wine?" He said to him, "Yes." He said to him (i.e., the one seeking dissolution of his vow), "In that case, come walk with us until the wine dissipates inside of us." He walked with them until the Ladder of Tyre. Once they had arrived at the Ladder of Tyre, [Rabban Gamaliel] dismounted from his donkey, wrapped himself [in his cloak], and sat down, and dissolved his vow. And we learned many things on that day. We learned that a quarter-log of wine make one drunk, and that walking dissipates [the effect of] wine, and that one who has drunk wine should not provide instruction, and that vows are not dissolved while riding or while walking or while standing, but only while wrapped [in a cloak] and sitting.

Rabbi Yochanan ben Nuri says, even with keramit* does a person fulfill his obligation [to eat unleavened bread] on Passover. They fulfill [their obligation] with second tithe in Jerusalem but not with first fruits. What is the difference between second tithe and first fruits? Second tithe is permitted to eat in the outlying areas, but first fruits are not permitted to eat in the outlying areas.

They fulfill [their obligation of eating unleavened bread] with a wafer soaked [in water] or with a boiled [wafer] that has not [yet] dissolved (Pes. 41a:12, Steinsaltz tr.),the words of Rabbi Meir. Rabbi Yosei says, they fulfill [their obligation] with a soaked wafer but not with a boiled [wafer], even though it has not [yet] dissolved. They fulfill [their obligation] with sponge-cakes baked by [the heat of the] fire, but they do not fulfill [their obligation] with sponge-cakes baked by [the heat of the] sun. They may not bake sponge-cakes by [the heat of the] sun on Passover.

They fulfill [their obligation of eating unleavened bread] with Syrian cakes (which are thicker loaves), whether shaped into figures or whether not shaped into figures. But they may not make Syrian cakes shaped into figures on Passover [itself]. Said Rabbi Yehuda, Boethus ben Zonin asked the the Sages, "Why is it that we can't make Syrian cakes shaped into figures on Passover?" They said to him, "Because it takes a woman significant time making them, and [the dough] becomes leavened [during that time]." He said to them, "In that case, we could form them using a mold [which would take less time]." They said to him, "People would say, all Syrian cakes are forbidden, [but] the Syrian cakes of Boethus are permitted." Rabbi Yosei says, they may make Syrian cakes if they are prepared like thin wafers, but they may not make Syrian cakes prepared like [thick] loaves.

They do not fulfill [their obligation of eating unleavened bread] with chalut (dough kneaded with hot water), nor with meisah (flour mixed with boiling water, see Hallah 1:6), and not with sponge-cakes (contra Tos. Pesachim 2:11), and not with honey-cakes, but he may fill his belly with them [on Passover night] provided that he eats [at least] an olive's-bulk of matzah after doing so. They fulfill [their obligation] with spiced matzah, whether it was spiced in a stew-pot or whether it was spiced in cooking pot. They [also] fulfill it with chararah (a thin cake baked on coals), and with old matzah (matzah baked 30 days or more before Passover, see Minchat Yitzchak here), as long it was made from the start for the sake of Passover (i.e., one had the obligation in mind).

Rabbi Yehuda ben Beteira says, they fulfill [the obligation of eating bitter herbs] with lettuce (חזרת) and with mustard. Rabbi Yishmael bar Rabbi Yochanan ben Berokah says, one does not fulfill [the obligation] with anything that burns [the mouth]. Rabbi Yehuda says, anything that makes one pale fulfills it. They fulfill it either with wet or dry [bitter herbs]. Rabbi Meir says, [rather,] "they even fulfill it with dry [bitter herbs]." Rabbi Tzadok says, [rather,] "they even fulfill it with pickled [bitter herbs]."

The [bitter] lettuce and the matzah and the Passover offering are obligated on the first night of the [Passover] Festival, and on the remaining nights [partaking of them] is optional. Rabbi Shimon says, it is an obligation for men but optional for women. Hillel the Elder would wrap all three of them together and eat them. From what time are they eaten? They are eaten once it gets dark. [If] he did not eat them once it got dark, he may eat them [at any time during] the whole night. [If] he did not eat them [at any time during] the whole night, he cannot eat them from then on. The [bitter] lettuce and the matzah and the Passover offering -- one does not prevent fulfillment [of the obligation] of the other.*