Mishnah Pesachim
1א׳
1 א

אוֹר לְאַרְבָּעָה עָשָׂר, בּוֹדְקִין אֶת הֶחָמֵץ לְאוֹר הַנֵּר. כָּל מָקוֹם שֶׁאֵין מַכְנִיסִין בּוֹ חָמֵץ אֵין צָרִיךְ בְּדִיקָה. וְלָמָה אָמְרוּ שְׁתֵּי שׁוּרוֹת בַּמַּרְתֵּף, מָקוֹם שֶׁמַּכְנִיסִין בּוֹ חָמֵץ. בֵּית שַׁמַּאי אוֹמְרִים, שְׁתֵּי שׁוּרוֹת עַל פְּנֵי כָל הַמַּרְתֵּף. וּבֵית הִלֵּל אוֹמְרִים, שְׁתֵּי שׁוּרוֹת הַחִיצוֹנוֹת שֶׁהֵן הָעֶלְיוֹנוֹת:

On the evening of the fourteenth [of Nissan] we check for leavened bread by candlelight. Any place which we do not bring leavened bread into does not require checking. And why did [the sages] say [that we must check up to] two rows in the wine cellar? [It is] a place which we bring leavened bread into. The House of Shammai say: Two rows upon the entire wine-cellar. The House of Hillel say: The two outer rows, which are the uppermost.

2 ב

אֵין חוֹשְׁשִׁין שֶׁמָּא גָרְרָה חֻלְדָּה מִבַּיִת לְבַיִת וּמִמָּקוֹם לְמָקוֹם, דְּאִם כֵּן, מֵחָצֵר לְחָצֵר וּמֵעִיר לְעִיר, אֵין לַדָּבָר סוֹף:

We do not need to be concerned [that] perhaps a weasel dragged [chamets] from [one] house to [another] house, or from [one] place to [another] place. Since if [we were to be concerned, we would also need to be concerned that chamets was dragged] from [one] courtyard to [another] courtyard, and from [one] city to [another] city — there [would be] no end to the matter.

3 ג

רַבִּי יְהוּדָה אוֹמֵר, בּוֹדְקִין אוֹר אַרְבָּעָה עָשָׂר וּבְאַרְבָּעָה עָשָׂר שַׁחֲרִית וּבִשְׁעַת הַבִּעוּר. וַחֲכָמִים אוֹמְרִים, לֹא בָדַק אוֹר אַרְבָּעָה עָשָׂר, יִבְדֹּק בְּאַרְבָּעָה עָשָׂר. לֹא בָדַק בְּאַרְבָּעָה עָשָׂר, יִבְדֹּק בְּתוֹךְ הַמּוֹעֵד. לֹא בָדַק בְּתוֹךְ הַמּוֹעֵד, יִבְדֹּק לְאַחַר הַמּוֹעֵד. וּמַה שֶּׁמְּשַׁיֵּר, יַנִּיחֶנּוּ בְצִנְעָא, כְּדֵי שֶׁלֹּא יְהֵא צָרִיךְ בְּדִיקָה אַחֲרָיו:

Rabbi Yehuda says, "We check on the evening of the fourteenth, and on the fourteenth in the morning, and at the time of the destruction [of chamets]." And the Sages say, "If he did not check on the evening of the fourteenth, he must check on the [day of the] fourteenth. If he did not check on the fourteenth, he must check on [the intermediate days of] the festival. If he did not check on the festival, he must check after the festival." And what he leaves over [on the night of the fourteenth in order to eat on the morrow], he must put in a concealed place, in order that checking after it shall not be necessary.

4 ד

רַבִּי מֵאִיר אוֹמֵר, אוֹכְלִין כָּל חָמֵשׁ, וְשׂוֹרְפִין בִּתְחִלַּת שֵׁשׁ. וְרַבִּי יְהוּדָה אוֹמֵר, אוֹכְלִין כָּל אַרְבַּע, וְתוֹלִין כָּל חָמֵשׁ, וְשׂוֹרְפִין בִּתְחִלַּת שֵׁשׁ:

Rabbi Meir says, "We may eat [chamets] through all [the first] five [hours of the day], and we must burn [it] at the beginning of the sixth [hour]." Rabbi Yehuda says, "We may eat [it] through all [the first] four [hours of the day], we hold [it] in suspense through the fifth [hour], and we must burn it at the beginning of the sixth [hour]."

5 ה

וְעוֹד אָמַר רַבִּי יְהוּדָה, שְׁתֵּי חַלּוֹת שֶׁל תּוֹדָה פְסוּלוֹת מֻנָּחוֹת עַל גַּג הָאִצְטַבָּא. כָּל זְמַן שֶׁמֻּנָּחוֹת, כָּל הָעָם אוֹכְלִים. נִטְּלָה אַחַת, תּוֹלִין, לֹא אוֹכְלִין וְלֹא שׂוֹרְפִין. נִטְּלוּ שְׁתֵּיהֶן, הִתְחִילוּ כָל הָעָם שׂוֹרְפִין. רַבָּן גַּמְלִיאֵל אוֹמֵר, חֻלִּין נֶאֱכָלִין כָּל אַרְבַּע, וּתְרוּמָה כָּל חָמֵשׁ, וְשׂוֹרְפִין בִּתְחִלַּת שֵׁשׁ:

Rabbi Yehudah also said, "Two loaves of bread of a thank-offering [that had become] unfit were placed on the roof of the [Temple] portico. As long as they [both] lay [there], all the people would eat [chamets]. [When] one of them was removed, they would suspend and neither eat nor burn [their chamets]. [When] the second one of them was removed, all the people would begin burning [their chamets]." Rabban Gamliel says, "[Chamets that is] chulin [ food permitted for general consumption] may be eaten through all [the first] four [hours of the day]; but [chamets that is] terumah [may be eaten even] through all [the first] five [hours of the day]; and we must burn [all chamets] at the beginning of the sixth [hour]."

6 ו

רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים אוֹמֵר, מִימֵיהֶם שֶׁל כֹּהֲנִים לֹא נִמְנְעוּ מִלִּשְׂרֹף אֶת הַבָּשָׂר שֶׁנִּטְמָא בִוְלַד הַטֻּמְאָה עִם הַבָּשָׂר שֶׁנִּטְמָא בְאַב הַטֻּמְאָה, אַף עַל פִּי שֶׁמּוֹסִיפִין טֻמְאָה עַל טֻמְאָתוֹ. הוֹסִיף רַבִּי עֲקִיבָא וְאָמַר, מִימֵיהֶם שֶׁל כֹּהֲנִים לֹא נִמְנְעוּ מִלְּהַדְלִיק אֶת הַשֶּׁמֶן שֶׁנִּפְסַל בִּטְבוּל יוֹם בְּנֵר שֶׁנִּטְמָא בִטְמֵא מֵת, אַף עַל פִּי שֶׁמּוֹסִיפִין טֻמְאָה עַל טֻמְאָתוֹ:

Rabbi Chanina, the adjunct head of the Kohanim [the priestly caste, a subgroup of tribe of Levi, which is uniquely responsible for maintaining and carrying out the sacrificial services in the Temple], said, "During [all] the days of the Kohanim, they never refrained from burning [sacrificial] meat that had become impure by a secondary source of impurity [along] with [sacrificial] meat that had become impure by a primary source of impurity, even though it added impurity to impurity." Rabbi Akiva added and said, "During [all] the days of the Kohanim, they never refrained from lighting oil that had become unfit by [contact with] a tevul yom [a person who has immersed that day for purification but who must wait for night-fall to be fully pure] in a lamp that had become impure by one who had become impure by a corpse, even though they would [by so doing] add impurity to impurity."

7 ז

אָמַר רַבִּי מֵאִיר, מִדִּבְרֵיהֶם לָמַדְנוּ, שֶׁשּׂוֹרְפִין תְּרוּמָה טְהוֹרָה עִם הַטְּמֵאָה בְּפֶסַח. אָמַר לוֹ רַבִּי יוֹסֵי, אֵינָהּ הִיא הַמִּדָּה. וּמוֹדִים רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ, שֶׁשּׂוֹרְפִין זוֹ לְעַצְמָהּ וְזוֹ לְעַצְמָהּ. עַל מַה נֶּחֱלְקוּ, עַל הַתְּלוּיָה וְעַל הַטְּמֵאָה, שֶׁרַבִּי אֱלִיעֶזֶר אוֹמֵר, תִּשָּׂרֵף זוֹ לְעַצְמָהּ וְזוֹ לְעַצְמָהּ, וְרַבִּי יְהוֹשֻׁעַ אוֹמֵר, שְׁתֵּיהֶן כְּאֶחָת:

Said Rabbi Meir, "From their words we learn that we may burn terumah that is pure [but is chamets, together] with [ terumah] that is impure on Pesach." Rabbi Yose said to him, "This is not analogous. [Even] Rabbi Eliezer and Rabbi Yehoshua concede that each is burned separately. About what do they disagree? About [terumah whose status of purity was] in question and impure [terumah], where Rabbi Eliezer says, 'Each must be burned separately;' and Rabbi Yehoshua says, 'Both [of them may be burned] together.'"