A zav who experienced two discharges, they may slaughter on his behalf on the seventh [day]. [If] he experienced three, they may slaughter on his behalf on his eighth [day].  A woman who observes a day against a day, they may slaughter on her behalf on her second [day]. [If] she experienced discharges for two days, they may slaughter on her behalf on the third [day].  And the zavah, they may slaughter on her behalf on the eighth [day].

An onain, and one who clears away a pile of rubble, likewise one whom they have promised to release him from prison, and a sick or an aged person able to eat the volume of an olive, they slaughter on their behalf.  For any of these they may not slaughter for them alone, lest they cause the pesach-offering to become invalid. Therefore, if any disqualification befall them they are exempt from participating in the second pesach, except for the one who was clearing a pile of rubble, for he was [found to be] con- taminated retroactively.

They may not slaughter the pesach-offering for an individual —- [these are] the words of R' Yehudah. [But] R' Yose permits [this].  Even [if] a group [consists of] a hundred [people], if they are unable to eat the volume of an olive, we may not slaughter on their behalf.  We may not form a group [solely] of women, slaves, and minors.

An onain immerses [himself] and eats his pesach-offering in the evening, but [may] not [eat other] offerings.  One who hears about the death of his relative, or one who has arranged for bones [of a close relative] to be gathered on his behalf, immerses [himself] and eats of offerings.  [If] a proselyte had been converted on the eve of Pesach —- Beis Shammai say he immerses [himself] and eats of his pesach-offering in the evening.  But Beis Hillel say: One who separates [himself] from an uncircumcised state is like one who separates himself from the grave.

One who was contaminated or was on a distant journey, and had not observed the First [Pesach], must observe the Second. [If] he erred or was prevented, and [therefore] did not observe the First [Pesach], he must observe the Second. If so, why is it said: One who was contaminated or was on a distant journey (Numbers 9:10)? Because these are exempt from kares, but those are liable to kares.

What is a distant journey? From Modi'in and beyond, or a like distance in any direction —- [these are] the words of R' Akiva.  R' Eliezer says: From the threshold of the Temple Courtyard and beyond.  Said R' Yose: Therefore there is a dot over the letter hei, as if to say, not because it is literally distant, but rather from the threshold of the Temple Courtyard and beyond.

What are the differences between the first pesach and the second? —- The first [pesach] comes under the prohibition of, It shall not be seen and it shall not be found (Exodus 13:7, 12:19), whereas at the second [pesach], [both] matzah and chametz are with him in the house; the first requires the recitation of Hallel during [the pesach's] eating, but the second does not require Hallel during its eating.  Both require the recitation of Hallel when they are offered; [both] are eaten roasted, together with matzah and bitter herbs; and [both] override the Sabbath.

[If] the pesach was offered in a state of contamination, zavim, zavos, menstruants, or women after childbirth may not eat of it; but if they did eat, they are exempt from [the penalty of] kares.  R' Eliezer exempts [them] even [from the kares due] for entering the Temple.

What are the differences between the pesach offered in Egypt and the pesach-offering of [succeeding] generations? —- The purchase of the Egyptian pesach was on the tenth [of Nissan], it required sprinkling [of its blood] with a bundle of hyssop upon the lintel and upon the two doorposts, and was eaten in haste, during one night; but the Pesach of [succeeding] generations is observed all seven days.

Said R' Yehoshua, “I have heard that the substitute of a pesach is offered, and that the substitute of a pesach is not offered, but I cannot explain [it].”  Said R' Akiva, “I will explain”: [If] the [original] pesach-offering was found before the slaughtering of the [substitute] pesach, it must be left to pasture until it develops a blemish, is [then] sold, and a peace-offering is bought with its proceeds, and so is [the rule regarding] its substitute. [But if it was found] after the slaughtering of the [substitute] pesach, it is offered as a peace-offering, and so is [the rule regarding] its substitute.

[If] someone designates a female [animal] for his pesach offering, or a male in its second year, it must be left to pasture until it develops a blemish, and is sold, and its money is [placed in] a donative offering [chest].  [If] one had designated his pesach-offering and [then] died, his son who inherits it may not bring it as a pesach-offering, but rather as a peace-offering.

[If] the pesach-offering was confused with [other] offerings, they must all be left to pasture until they develop blemishes, and are sold. Then he should bring this type of offering equivalent in value to the best of them, and he should bring the other type of offering equivalent in value to the best of them, and he must cover the added cost from his own purse.  [If] it was confused with firstborn-offerings —- R' Shimon says: If the group is composed of Kohanim, they may eat (the offerings).

A group that lost its pesach-offering and said to one, “Go out, seek [it], and slaughter [it] for us”; and he went out, found [it], and slaughtered [it]. Meanwhile they bought and slaughtered [another]. If his was slaughtered first, he eats of his and they eat of his with him; if theirs was slaughtered first, they eat of theirs and he eats of his; but if it is not known which of them was slaughtered first, or if both were slaughtered at the same time, [then] he eats of his but they do not eat with him; and theirs must be burned, but they are exempt from observing the second pesach.  [If] he said to them, “If I delay, go and slaughter for me”; [and] he went out, found [it], and slaughtered [it]. Meanwhile they bought and slaughtered [another]. If theirs was slaughtered first, they eat of theirs and he eats with them; if his was slaughtered first, he eats of his and they eat of theirs; but if it is not known which was slaughtered first, or if both were slaugh-tered at the same time, [then] they eat of theirs, but he does not eat with them; and his is burned, but he is exempt from observing the second pesach.  [If] he said to them and they said to him, all [of them] eat of the first. But if it is not known which of them was slaughtered first, both are burned.  [If] he said nothing to them and they said noth-ing to him, they are not responsible for each other.