These are the species [of grain] with which a man fulfills his obligation [of matzah] on Pesach: with wheat, barley, spelt, rye, and oats. And we can discharge it with demai, with first tithe whose terumah has been separated, and with second tithe or consecrated produce that were redeemed; Kohanim —- with challah and with terumah; but not with untithed produce, nor with first tithe whose terumah has not been separated, nor with second tithe or consecrated produce that were not redeemed.  [Regarding] the [unleavened] loaves of the thanksgiving-offering, and the nazirite's wafers: — [If] he made them for himself, he cannot fulfill his obligation with them; [but if] he made them to sell in the market, he can fulfill his obligation with them.

And these are the herbs with which one fulfills his obligation on Pesach: with lettuce, endives, horseradish, charchavinah, and maror. One fulfills his obligation with them whether moist or dry, but not preserved, nor stewed, nor boiled; they combine to the size of an olive; [and] one can fulfill his obligation with their stalk; with demai; [and] with first tithe whose terumah has been separated, and with consecrated property and second tithe that were redeemed.

We may not soak bran for chickens, but we may scald it.  A woman may not soak bran to take with her to the baths, but she may rub it on her skin dry.  A man may not chew wheat and place it on his wound on Pesach, because it becomes chametz.

Flour may not be put into the charoses nor into the mustard. However, if one did put it [in], it must be eaten immediately; but R' Meir forbids [it]. We may not cook the pesach-offering neither in liquids nor in fruit juices. But we may baste and dip it in them.  The waters used by a baker must be poured out, because they become chametz.

These must be removed on Pesach: Babylonian kutach, Median beer, Idumean vinegar, Egyptian zisom, dyers' broth, cooks' dough and scribes' paste. R' Eliezer says: also women's cosmetics.  This is the general rule: Whatever is of a species of grain must be removed on Pesach. These are in the category of a prohibition but they are not subject to kares.

When dough remains in the grooves of a kneading trough, if there is as much as an olive's [volume] in one place, he must remove [it]; but if not, it is null because of its insignificance. And likewise regarding the [laws of] contamination. If he objects to it, it interposes; but if he desires it to remain, then it is as the trough.  [Regarding] “deaf” dough, if there is [dough] similar to it that has already leavened, it is forbidden.

How do we separate challah from contaminated dough on the festival?  R' Eliezer says: She should not designate it with the name [challah] until it is baked. R' Yehudah ben Beseira says: Let it be cast into cold water.  Said R' Yehoshua: This is not the leaven concerning which we are warned, It shall not be seen (Exodus 13:7) and It shall not be found (Exodus 12:19). But he separates it and leaves it until the evening; and if it leavens, it leavens.

Rabban Gamliel says: Three women may knead at the same time and bake in the same oven, one after the other. But the Sages say: Three women may be occupied with dough [simultaneously]: one kneads, another shapes, and a third bakes.  R' Akiva says: Not all women and not all kinds of wood and not all ovens are alike.  This is the general rule: If [the dough] rises let her wet it with cold water.

Partly leavened dough must be burned, but one who eats it is exempt [from punishment]. Furrowed dough must be burned and one who eats it is liable to kares.  Which [dough] is [classified as] “partly leavened”? — [When the furrows are] like locusts' horns. [Which is classified as] “furrowed”? — When the furrows run into each other —- [these are] the words of R' Yehudah.  But the Sages say: [If] one eats either of these he is liable to kares. [If so,] which is “partly leavened dough”? — Whenever its surface turns pallid, like [that of] a man whose hairs stand on end.

[If] the fourteenth [of Nissan] falls on the Sabbath, we remove everything before the Sabbath —- [these are] the words of R' Meir.  But the Sages say: [Everything is removed] at its [usual] time;  R' Elazer bar Tzadok says: Terumah [must be removed] before the Sabbath and chullin at its [usual] time.

[If] someone is going to slaughter his pesach-offering, to circumcise his son, or to dine at a betrothal feast at the house of his father-in-law, and he remembers that he has chametz at home —- if he is able to return, remove [it], and [then] return to his mitzvah, he must go back and remove [it]; but if not, he nullifies it in his heart.  [If he is on his way] to save [people] from a [marauding] troop, from a river, from bandits, from a fire, or from a collapsed building, he nullifies it in his heart. [If] it was but to establish a voluntary resting place, he must return at once.

Similarly, [if] someone left Jerusalem and remembered that he had sacrificial meat in his hand —- if he has passed Tzofim, he burns it where he is; but if not, he [must] return and burn it before the Temple with the wood of the [altar] pyre.  And for how much [chametz or meat] must they return? — R' Meir says: In either case, [when there is] as much as an egg; R' Yehudah says: In either case, [when there is] as much as an olive. but the Sages say: [For] sacrificial meat, as much as an olive, but [for] chametz, as much as an egg.

Where it is customary to do work on the eve of Pesach until midday, we may do [work], [but] where it is customary not to do [work], we may not do [work].  [If] one goes from where they do [work] to where they do not, or from where they do not to where they do, we lay upon him the stringencies of the place which he has left and the stringencies of the place to which he has gone. But let no man deviate [from local custom], to avoid conflict.

Similarly, one who transports crops of the Sabbatical year from a place where they have been exhausted to a place where they have not been exhausted, or from a place where they have not been exhausted to a place where they have been exhausted, is required to remove [them].  R' Yehudah says: We say to him, “Go out and bring for yourself.”