A Passover offering that got mixed up with an unconsecrated animal (chullin) -- he may sacrifice the unconsecrated animal for the sake of a Passover offering, and behold, they are like two offerings that got mixed up with each other, [or like] two [groups] that mixed up their Passover offering: this one takes possession of one, and that one takes possession of the other; this one registers someone from the market with him, and that one registers with him someone from the market; this one comes to the place of that one, and that one comes to the place of this one, and thus he says, "If this Passover offering is mine, you withdraw your hands from yours and you are registered for mine, and if this Passover offering is yours, I withdraw my hands from mine and I am registered for yours" (Pes. 9:11).

[If there are] two [groups] of three [registrants] each, three of four each, four of five each, five of six each, six of seven each, seven of eight each, eight of nine each, [or] nine of ten each [and their Passover offerings got mixed up], they register one person from each and every group, and two from the last group, [and this group] sets aside one Passover offering, and they say, "Whosever Passover offering is this, we withdraw our hands from ours and we register ourselves for his." [If there are] three [groups] of two [registrants] each, four of three each, five of four each, six of five each, seven of six each, eight of seven each, nine of eight each, [or] ten of nine each [and their Passover offerings got mixed up], one person from each and every group withdraws himself [and they form a new group], and they set aside one Passover offering and say, "Whosever Passover offering is this, we withdraw our hands from ours and we register for his," and it comes out that they become attached to [the new group that] they joined, and they leave behind [the group from which they were] uprooted. § [If] he said to them [“If I delay, go and slaughter on my behalf"] or they said to him ["If we delay, go and slaughter on our behalf," and they both slaughtered an animal for a Passover offering] (see Pes. 9:9), they eat from the first [slaughtered animal]. [If] he did not say to them and they did not say to him [the aforementioned declaration, and they both slaughtered an animal], they are not responsible for each other [and they each eat from their own offering]. From this they said, "silence is befitting of the wise, and all the more so of fools." And so too it says (Prov. 17:28), "Even a fool who keeps his silence is considered wise" -- and needless to say a wise person who keeps his silence -- "and one who seals his lips is intelligent."

[If an animal designated as a Passover offering] is mixed up with [an animal designated as] a burnt offering, he brings them [both] to pasture until they develop a blemish, and then sells them, and brings the money [he received] for the more desirable one of them [to purchase] a Passover offering, or with the money [he received] for the more desirable one of them a burnt offering. [If he already] sacrificed his Passover offering, he brings with its money another Passover offering. [If he already] sacrificed his burnt offering, he brings with its money another burnt offering. [If] it is mixed up with a thanksgiving offering, he brings them [both] to pasture until they develop a blemish, and then sells them, and brings the money [he received] for the more desirable one of them [to purchase] a Passover offering, or with the money [he received] for the more desirable one of them a thanksgiving offering. [If he already] sacrificed his Passover offering, he brings with its money another Passover offering. [If he already] sacrificed his thanksgiving offering, he brings with its money another thanksgiving offering. [If] it is mixed up with a sin offering, he brings them [both] to pasture until they develop a blemish, and then sells them, and brings the money [he received] for the more desirable one of them [to purchase] a Passover offering, or with the money [he received] for the more desirable one of them a sin offering. [If he already] sacrificed his Passover offering, he brings with its money another Passover offering. [If he already] sacrificed his sin offering, he brings with its money another sin offering. [If] it is mixed up with a guilt offering, he brings them [both] to pasture until they develop a blemish, and then sells them, and brings the money [he received] for the more desirable one of them [to purchase] a Passover offering, or with the money [he received] for the more desirable one of them a guilt offering. [If he already] sacrificed his Passover offering, he brings with its money another Passover offering. [If he already] sacrificed his guilt offering, he brings with its money another guilt offering. [If it is mixed up] with a peace offering, both are brought to pasture until they develop a blemish, and then he sells them, and brings the money [he received] for the more desirable one of them [to purchase] a Passover offering, or with the money [he received] for the more desirable one of them a peace offering. [If he already] sacrificed his Passover offering, he brings with its money another Passover offering. [If he already] sacrificed his peace offering, he brings with its money another peace offering. A peace offering that got mixed up with a peace offering that came due as a Passover offering (see Pes. 97a:5), he brings them to pasture until they develop a blemish, and then sells them, and he brings with the money [he receives] for the more desirable one of them a peace offering, and he eats it during the day and the night until midnight, or with the money [he receives] for the more desirable one of them [he brings] other peace offerings, and he eats them for two days and one night. Ben Azzai says, a peace offering that became due as a Passover offering, behold, it is like a Passover offering in every regard; therefore, rather, they are eaten for one day and one night. [If] it was mixed up with a first-born, both are brought to pasture and allowed to develop a blemish, and they are eaten in the same way as a first-born. Rabbi Shimon says, this one should be slaughtered for one purpose, and that one should be slaughtered for the other purpose, and both of them should be eaten in the same way as a Passover offering, and in the way [of an animal that is] counted as a Passover offering. A first-born and [an animal separated as] tithe that were mixed up with each other, both of them are brought to pasture until they develop a blemish. Rabbi Shimon says, this one is slaughtered for one purpose, and that one is slaughtered for the other purpose, and they are both eaten as one, because the placement of their blood [on the Altar] is the same. And thus would Rabbi Shimon also say regarding a guilt offering and a peace offering that were mixed up with each other, and the Sages did not concede to Rabbi Shimon, [as they held this would be like] one who brings offerings in an unfit location. In what case does this apply? At a time that they were mixed up while they were alive, but at a time that they were mixed up after they had been slaughtered, they are eaten in the manner of the most stringent one of them. [If] disqualified offerings were mixed up with [valid] offerings, or with unconsecrated animals (chullin) that were slaughtered in the Temple Courtyard, their form is allowed to decay, and they are taken out to the place of burning.

One who sets aside his Passover offering and [then] lost it, and he set aside another one in its place, and he did not have time to sacrifice it before the first one was found, and behold, both of them stand ready, he may bring whichever one he desires, in accordance with the words of the Sages. Rabbi Yosei says, the commandment is to bring the first one, and if the second one was from the most desirable ones, he should bring the second one to pasture until it develops a blemish, and then sell it, and bring the money [he received] for it [to purchase] a peace offering for the sixteenth [of Nissan]. One who sets aside money for his Passover offering and lost it, and [then] set aside [other] money in its place, and did not have time to purchase a Passover offering with it before he found the first money -- he should bring from this [money] and from that [money and buy] a Passover offering, and sacrifice it, and with the remainder he should bring with it a peace offering for the sixteenth. One who sets aside money for his Passover offering and lost it, and [then] set aside a Passover offering in its place, and did not have time to sacrifice it before he found the money -- he should bring a Passover offering with the money and sacrifice it, and the Passover offering [that he had set aside previously] he should bring to pasture until it develops a blemish and sell it, and use the the money to bring a peace offering on the sixteenth. One who sets aside a Passover offering and lost it, and [then] sets aside money in its place and did not have time to buy a [second] Passover offering with it before he found the [original] Passover offering -- he should sacrifice the [original] Passover offering, and with the money he should bring a peace offering on the sixteenth.

One who sets aside his Passover offering and lost it, and [then] sets aside another one in its place, and sacrifices it, and afterwards the first one is found -- he should himself sacrifice it as a peace offering on the sixteenth. One who sets aside money for a Passover offering, and lost it, and [then] sets aside other money in its place and bought with it another Passover offering, and sacrificed it, and afterwards the first money was found -- he should bring a peace offering with it on the sixteenth.

A Passover offering that was found on the thirteenth -- it should be brought to pasture until it develops a blemish, and on the fourteenth sacrifice it as a peace offering. Rabbi Akiva says, before midday it should be brought to pasture until it develops a blemish and then he should sell it and he himself should bring a peace offering with the money and after midday he should sacrifice it as a peace offering. A Passover offering that was not sacrificed on [Pesach] Rishon should be sacrificed on [Pesach] Sheni. [If] it was not sacrificed on [Pesach] Sheni it should be sacrificed on Shelishi. Money that was not [used to bring a] sacrifice on Rishon, should be [used to bring a] sacrifice on Sheni. [If] it was not [used to bring a] sacrifice on Sheni, it should be [used to bring a] sacrifice on Shelishi. A Festival offering that was not sacrificed on Rishon is sacrificed on Sheni. [If] it was not sacrificed on Sheni it should be sacrificed on Shelishi.

One who sets aside money for [the purpose of purchasing] his Passover offering and [then] dies -- if his son was registered with him, he brings them after him for the sake of a Passover offering, and if not, he brings them as a peace offering on the sixteenth [of Nissan]. One who sets aside his Passover offering and [then] dies - if his son was registered with him, he brings it after him for the sake of a Passover offering, and if not he brings it as a peace offering on the sixteenth.

A substitute (temurah) of a Passover offering, the offspring of a substitute of a Passover offering, and their offspring, and the offspring of their offspring, and so on until the end of the world -- he brings them to pasture until they develop a blemish, and he sells them and brings a peace offering with their money (i.e., the money derived from their sale). Rabbi Eliezer says, the offspring themselves are brought as peace offerings. The substitute of a peace offering, the offspring of a substitute of a peace offering, their offspring, the offspring of their offspring, and so on until the end of the world -- he brings them to pasture until they develop a blemish and he sells them and brings a peace offering with their money. Rabbi Eliezer says, the offspring themselves are brought as a peace offering. One who sets aside a female as his burnt offering, as his Passover offering, [or] as his guilt offering makes a substitute. Rabbi Shimon says, for his burnt offering he makes a substitute, [but] he may not make a substitute for his Passover offering or for his guilt offering; rather, these are not things with which one can make a substitute. Rather, these are things that one can take to pasture and allow to develop a blemish. Said Rebbi, the words of Rabbi Shimon are preferable to me for a Passover offering, for one who sacrifices a Passover offering [also] brings a peace offering.

One who sets aside a female for his Passover offering brings her to pasture until she develops a blemish and then sells her, and he brings a Passover offering with her money (i.e., the money derived from the sale of the female). Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon, he may sell her [even] without a blemish. If she gave birth to a male, he brings him (i.e., the male offspring) to pasture until he develops a blemish and then he sells him, and he brings a Passover offering with his money. Rabbi Eliezer says, he himself is sacrificed as a Passover offering.