12 (14) And this day shall be to you for a memorial; and you shall keep it a feast to the Lord; throughout your generations shall you keep it a feast by ordinance for ever.

(15) Seven days shall you eat unleavened bread; but on the first day you shall have put away leaven out of your houses: for whoever eats leavened bread from the first day until the seventh day, that soul shall be cut off from Yisra᾽el.

(16) And on the first day there shall be a holy gathering, and on the seventh day there shall be a holy gathering to you; no manner of work shall be done on them, save that which every person must eat, that only may be done by you.

(17) And you shall observe the commandment of unleavened bread; for on this very day have I brought your hosts out of the land of Miżrayim: therefore shall you observe this day in your generations by an ordinance for ever.

(18) In the first month, on the fourteenth day of the month at evening, shall you eat unleavened bread, until the twenty first day of the month at evening.

(19) Seven days shall there be no leaven found in your houses: for whoever eats that which is leavened, even that soul shall be cut off from the congregation of Yisra᾽el, whether he be a stranger, or born in the land.

(20) You shall eat nothing leavened; in all your habitations shall you eat unleavened bread.

12 (21) Then Moshe called for all the elders of Yisra᾽el, and said to them, Draw out and take you lambs according to your families, and kill the passover.

(22) And take a bunch of hyssop, and dip it in the blood that is in the basin, and touch with it the lintel and the two side posts, with the blood that is in the basin; and none of you shall go out at the door of his house until the morning.

(23) For the Lord will pass through to smite Miżrayim; and when he sees the blood upon the lintel, and on the two side posts, the Lord will pass over the door, and will not allow the destroyer to come into your houses to smite you.

(24) And you shall observe this thing for an ordinance to thee and to thy sons for ever.

(25) And it shall come to pass, when you shall come to the land which the Lord will give you, according as he has promised, that you shall keep this service.

(26) And it shall come to pass, when your children shall say to you, What mean you by this service?

(27) that you shall say, It is the sacrifice of the Lord’s passover, who passed over the houses of the children of Yisra᾽el in Miżrayim, when he smote Miżrayim, and delivered our houses. And the people bowed the head and worshipped.

(28) And the children of Yisra᾽el went away, and did as the Lord had commanded Moshe and Aharon, so they did.

12 (29) And it came to pass, that at midnight the Lord smote all the firstborn in the land of Miżrayim, from the firstborn of Par῾o that sat on his throne to the firstborn of the captive that was in the dungeon; and all the firstborn of cattle.

(30) And Par῾o rose up in the night, he, and all his servants, and all Miżrayim; and there was a great cry in Miżrayim; for there was not a house where there was not one dead.

(31) And he called for Moshe and Aharon by night, and said, Rise up, and get you out from among my people, both you and the children of Yisra᾽el; and go, serve the Lord, as you have said.

(32) Also take your flocks and your herds, as you have said, and be gone; and bless me also.

(33) And Miżrayim was urgent upon the people, that they might send them out of the land in haste; for they said, We are all dead men.

(34) And the people took their dough before it was leavened, their kneading troughs being bound up in their clothes upon their shoulders.

(35) And the children of Yisra᾽el did according to the word of Moshe; and they asked of Miżrayim jewels of silver, and jewels of gold, and garments:

(36) and the Lord gave the people favour in the sight of Miżrayim, so that they gave them such things as they required. And they despoiled Miżrayim.

(37) And the children of Yisra᾽el journeyed from Ra῾meses to Sukkot, about six hundred thousand men on foot, besides children.

(38) And a mixed multitude went up also with them; and flocks, and herds, very much cattle.

(39) And they baked unleavened cakes of the dough which they brought out of Miżrayim, for it was not leavened; because they were driven out of Miżrayim, and could not delay, neither had they prepared for themselves any provision.

(40) Now the sojourning of the children of Yisra᾽el, who dwelt in Miżrayim, was four hundred and thirty years.

(41) And it came to pass at the end of four hundred and thirty years, even on that very day it came to pass, that all the hosts of the Lord went out from the land of Miżrayim.

(42) It is a night of watchfulness to the Lord for bringing them out from the land of Miżrayim: this is the Lord’s watchnight, for all the children of Yisra᾽el in their generations.

(43) And the Lord said to Moshe and Aharon, This is the ordinance of the passover: no stranger shall eat of it:

(44) but every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat of it.

(45) A foreigner and a hired servant shall not eat of it.

(46) In one house shall it be eaten: thou shalt not take any of the meat outside, out of the house; neither shall you break a bone of it.

(47) All the congregation of Yisra᾽el shall keep it.

(48) And when a stranger shall sojourn with thee, and will keep the passover to the Lord, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat of it.

(49) One Tora shall be to him that is homeborn, and to the stranger that sojourns among you.

(50) Thus did all the children of Yisra᾽el; as the Lord commanded Moshe and Aharon so they did.

(51) And it came to pass on that selfsame day, that the Lord did bring the children of Yisra᾽el out of the land of Miżrayim by their hosts.

13 (1) And the Lord spoke to Moshe, saying,

(2) Sanctify to me all the firstborn, whatever opens the womb among the children of Yisra᾽el, both of man and of beast: it is mine.

(3) And Moshe said to the people, Remember this day, in which you came out from Miżrayim, out of the house of bondage; for by strength of hand the Lord brought you out from this place: no leavened bread shall be eaten.

(4) This day you came out, in the month Aviv.

(5) And it shall be when the Lord shall bring thee into the land of the Kena῾ani, and the Ḥitti, and the Emori, and the Ḥivvi, and the Yevusi, which he swore to thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month.

(6) Seven days thou shalt eat unleavened bread, and on the seventh day there shall be a feast to the Lord.

(7) Unleavened bread shall be eaten for seven days; and there shall no leavened bread be seen with thee, neither shall leaven be seen with thee in all thy borders.

(8) And thou shalt relate to thy son on that day, saying, This is done because of that which the Lord did to me when I came out of Miżrayim.

(9) And it shall be for a sign to thee upon thy hand, and for a memorial between thy eyes, that the Lord’s Tora may be in thy mouth: for with a strong hand did the Lord bring thee out of Miżrayim.

(10) Thou shalt therefore keep this ordinance in its season from year to year.

(11) And it shall be when the Lord shall bring thee into the land of the Kena῾ani, as he swore to thee and to thy fathers, and shall give it thee,

(12) that thou shalt set apart to the Lord all that opens the womb, and every firstling that comes of a beast which thou hast; the males shall be the Lord’s.

(13) And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break its neck: and all the firstborn of man among thy children shalt thou redeem.

(14) And it shall be when thy son asks thee in time to come, saying, What is this? that thou shalt say to him, By strength of hand the Lord brought us out of Miżrayim, from the house of bondage:

(15) and it came to pass, when Par῾o would hardly let us go, that the Lord slew all the firstborn in the land of Miżrayim, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the Lord all that opens the womb, being males; but all the firstborn of my children I redeem.

(16) And it shall be for a token upon thy hand, and for frontlets between thy eyes: for by strength of hand the Lord brought us forth out of Miżrayim.

46 (13) The word that the Lord spoke to Yirmeyahu the prophet, how Nevukhadreżżar king of Bavel should come and smite the land of Miżrayim. (14) Declare in Miżrayim, and publish in Migdol, and report in Nof and in Taĥpanĥes: say, Stand to, and prepare thyself; for the sword shall devour round about thee. (15) Why are thy valiant men swept away? None of them stood, because the Lord did thrust him down. (16) He made many to fall, indeed, one fell upon another: and they said, Arise, and let us go again to our own people, and to the land of our nativity, from the oppressing sword. (17) They did cry there, Par῾o king of Miżrayim is but a noise; he has passed the time appointed. (18) As I live, says the King, whose name is the Lord of hosts, Surely as Tavor is among the mountains, and as Karmel by the sea, so shall he come. (19) O thou daughter dwelling in Miżrayim, furnish thyself with the baggage of Exile: for Nof shall be waste and desolate without inhabitant. (20) Miżrayim is like a very fair heifer, but destruction comes; it comes out of the north. (21) Also her hired men in the midst of her are like fatted bullocks; for they also are turned back, and are fled away together: they did not stand, because the day of their calamity was come upon them, and the time of their punishment. (22) Her sound is like that of a snake on the move; for they shall march with force and come against her with axes, like hewers of wood. (23) They shall cut down her forest, says the Lord, though it cannot be searched; because they are more numerous than locusts, and are innumerable. (24) The daughter of Miżrayim shall be confounded; she shall be delivered into the hand of the people of the north. (25) The Lord of hosts, the God of Yisra᾽el, says; Behold, I will punish Amon of No, and Par῾o and Miżrayim, with their gods, and their kings; even Par῾o, and all those who trust in him: (26) and I will deliver them into the hand of those who seek their lives, and into the hand of Nevukhadreżżar king of Bavel, and into the hand of his servants: and afterwards it shall be inhabited, as in the days of old, says the Lord. (27) But fear not thou, O my servant Ya῾aqov, and be not dismayed, O Yisra᾽el: for, behold, I will save thee from afar, and thy seed from the land of their captivity; and Ya῾aqov shall return, and be quiet and at ease, and none shall make him afraid. (28) Fear thou not, O Ya῾aqov my servant, says the Lord: for I am with thee; for I will make a full end of all the nations where I have driven thee: but I will not make a full end of thee, but correct thee in due measure; yet will I not utterly destroy thee.

1. He who brings the earthen vessel for the hatat must immerse, and spend the night by the furnace. Rabbi Judah says: he may also bring it from the house and it is valid, for all are deemed trustworthy in regard to the hatat. In the case of terumah one may open the furnace and take out [the vessel]. Rabbi Shimon says: from the second row. Rabbi Yose says: from the third row.

2. If one immersed a vessel for the hatat in water that is not fit for the mixing he must dry it; If in water that is fit for the mixing he need not dry it. But if [he intended] to collect in it water that was already mixed with the ashes, he must dry it in either case.

3. If a pumpkin shell was immersed in water that was not fit for the mixing, it is permissible to mix in it the ashes with the water, as long as it had not been defiled. If it has been defiled, one cannot mix in it the ashes with the water. Rabbi Joshua says: if one is allowed to mix in it the ashes and water at the beginning, one should also be allowed to do so at the end; and if one is not allowed to do this at the end one should not be allowed to do it at the beginning. In either case it is not permissible to collect in it water that has already had ashes mixed in.

4. A reed pipe that was cut [for use as a container] for the hatat: Rabbi Eliezer says: it must be immersed immediately. Rabbi Joshua ruled: he defiles it and then immerses it. All are eligible to prepare the mixture, except a deaf mute, an imbecile and a minor. Rabbi Judah says a minor is eligible, but disqualifies a woman and a hermaphrodite.

5. They can make the mixture in all kinds of vessels, even in vessels made of cattle dung, of stone or of earth. The mixture may also be prepared in a boat. It may not be prepared in the walls of vessels, or in the sides of a large jug, or in the stopper of a jar, or in one's cupped hands, for one does not fill up, or mix in, or sprinkle the hatat with anything but a vessel. Only on a vessel does tightly fitting cover afford protection, for only in vessels is protection afforded against uncleanness within an earthen vessel.

6. A potters’ egg is fit [as a vessel]. Rabbi Yose rules that it is unfit. A hen's egg: Rabbi Meir and Rabbi Judah rule it is fit [as a vessel]; But the sages rule that it is unfit.

7. It is not permissible to collect the water in a trough set in the stone, nor is it permissible to prepare the mixture in it, nor may the sprinkling be done from it, nor does it require a tightly fitting cover, nor does it render a ritual bath invalid. If it was first a movable vessel and then was subsequently joined to the ground with lime, it is permissible to collect the water in it, to prepare the mixture in it and to sprinkle from it. And it needs a tightly fitting cover and renders a ritual bath invalid. If there was a hole in it below, and he stopped it up with a rag, the water in it is invalid since it is not wholly enclosed by the vessel. If the hole was in the side and it was stopped up with a rag, the water in it is valid since it is wholly enclosed by the vessel. If he made a rim of clay for the vessel and the water had risen to that spot, it is invalid; But if it was solid enough for the vessel to be moved with it, the water is valid.

8. If there were two troughs in one stone and the mixture was prepared in one of them, the water in the other is not prepared. If a hole of the size of the spout of a water skin passed from one to the other, or if the water overflowed both, even if only [to a depth of] the thickness of garlic peel, and the mixture was prepared in one of them, the water in the other is also prepared.

9. If one placed two stones close to one another and made them into a trough, and so also in the case of two kneading troughs, and so also in the case of a trough that was split, the water between them is not deemed to be prepared. If they were joined together with lime or gypsum and they can be moved together, the water between them is deemed to have been prepared.

The Gemara cites a similar saying. Rabbi Shimon ben Yoḥai says: Four matters the Holy One, Blessed be He, hates, and I do not love them, and they are: One who enters his house suddenly, and needless to say one who suddenly enters the house of another; and one who holds his penis and urinates;

and a man who urinates naked next to his bed; and one who engages in intercourse in the presence of any living being. Rav Yehuda said to Shmuel: Does the phrase: In the presence of any living being, mean even in the presence of mice? Shmuel said to him: Shinnana, that is not the case. Rather, it is referring to a situation such as in so-and-so’s house, where they engage in intercourse in the presence of their Canaanite slaves and maidservants.

The Gemara asks: And those members of that household, who act in that manner, what verse do they interpret in a manner that allows them to do so? The Gemara answers: They reference the verse in which Abraham said to his two servants: “Remain here with [im] the donkey” (Genesis 22:5). This verse is interpreted as meaning that they are a nation [am] comparable to a donkey. The members of the aforementioned household thought that it is permitted to engage in intercourse in the presence of animals, and therefore one can do so in the presence of his Canaanite slaves and maidservants.

The Gemara cites practices of modesty observed by the Sages. Rabba bar Rav Huna would sound the bells [zagei] of the canopy above his bed when engaging in intercourse, so that people would know to keep away. Abaye would even drive away flies [didevei] from around his bed, so that he would not engage in intercourse in their presence, and Rava would drive away gnats [peruḥei].

It is forbidden to bring close vessels that are similar to one another and only recognizable with great deliberation to the light of the lamp and distinguish one from the other, lest he forget and incline [it]. Hence it is forbidden for a butler who is not regular to check cups and dishes by the light of the lamp, since he does not recognize them – whether with a lamp of olive oil, or whether with a lamp of naphtha that has much light. But a regular butler is permitted to check cups and dishes by the light of the lamp, since he does not need much deliberation. But if it is olive oil, we do not instruct him to check. Even though it is permitted, it is a decree lest he stock up from it.

It is forbidden to open and close a door [with] a lamp behind it in its [accustomed] way – since he will extinguish it. Rather, he must be careful at the time he opens [it] and at the time that he closes [it]. And it is forbidden to open the door across from a bonfire on Shabbat such that the wind blows upon it – and even if there is only a common wind (not a strong one) there. And we may place a Shabbat lamp on top of a tree attached to the ground and it is not a concern.