וזה הוא תנור של עכנאי מאי עכנאי אמר רב יהודה אמר שמואל שהקיפו דברים כעכנא זו וטמאוהו תנא באותו היום השיב רבי אליעזר כל תשובות שבעולם ולא קיבלו הימנו
And this is known as the oven of akhnai. The Gemara asks: What is the relevance of akhnai, a snake, in this context? Rav Yehuda said that Shmuel said: It is characterized in that manner due to the fact that the Rabbis surrounded it with their statements like this snake, which often forms a coil when at rest, and deemed it impure. The Sages taught: On that day, when they discussed this matter, Rabbi Eliezer answered all possible answers in the world to support his opinion, but the Rabbis did not accept his explanations from him.
מַתְנִי׳ הָאִילְפָּס וְהַקְּדֵרָה שֶׁהֶעֱבִירָן מְרוּתָּחִין — לֹא יִתֵּן לְתוֹכָן תַּבְלִין.
MISHNA: In continuation of the discussion of vessels where the prohibition of cooking applies even though the vessels are not actually on the fire itself, the mishna establishes: A stew pot [ilpas] and a pot that were removed from the fire while they were still boiling, even if they were removed before Shabbat, one may not place spices into them on Shabbat itself. Even though the pot is not actually standing on the fire, the spices are still cooked in it because the pot is a primary vessel, i.e., a vessel whose contents were cooked on the fire.
אמר מר זוטרא לית הלכתא ככל הני שמעתתא אלא כי הא דאתמר חרדל שלשו מערב שבת למחר ממחו בין ביד בין בכלי ונותן לתוכו דבש ולא יטרוף אלא מערב
Mar Zutra said: The halakha is not in accordance with any of these statements. Rather, it is in accordance with this one, as it was stated: Mustard that one kneaded on Shabbat eve, on the following day he may dissolve it either by hand or with a vessel, and he may place honey in it. And when he dissolves it he may not beat it forcefully as would a craftsman, but he may mix it gently.
כּוּתָּח הַבַּבְלִי וְכׇל מִינֵי כּוּתָּח אָסוּר לִמְכּוֹר שְׁלֹשִׁים יוֹם קוֹדֶם הַפֶּסַח.
With regard to Babylonian kutaḥ, a spice that contains leavened bread crumbs, and all kinds of kutaḥ, it is prohibited to sell it to a gentile thirty days before Passover. Because kutaḥ is used exclusively as a spice, it lasts longer than other foods.
מתני׳ ואלו עוברין בפסח כותח הבבלי ושכר המדי וחומץ האדומי וזיתום המצרי וזומן של צבעים ועמילן של טבחים וקולן של סופרים
MISHNA: And for possessing these one transgresses [overin] the prohibitions of: It shall not be seen, and: It shall not be found, on Passover, although not all of them are considered food: Babylonian kutaḥ, a dip with a sharp flavor that contains flour; Median beer; Edomite vinegar; Egyptian zitom, a type of beer; dyers’ broth [zoman]; bakers’ well-worked dough; and kolan of soferim.
ת"ר ארץ מצרים הויא ד' מאות פרסה על ד' מאות פרסה והוא אחד מששים בכוש וכוש אחד מששים בעולם ועולם א' מששים בגן וגן אחד מששים לעדן ועדן אחד מס' לגיהנם נמצא כל העולם כולו ככיסוי קדרה לגיהנם וי"א גיהנם אין לה שיעור וי"א עדן אין לה שיעור
The Sages taught in a baraita: The area of the land of Egypt is four hundred parasangs [parsa] by four hundred parasangs. And this is one sixtieth the size of Cush, and Cush itself is one sixtieth the size of the rest of the world. And the world is one sixtieth of the Garden of Eden, and the Garden of Eden is one sixtieth of Eden itself, and Eden is one sixtieth of Gehenna. You find that the entire world is like a pot cover for Gehenna, as Eden, which is far larger than the rest of the world, is only one sixtieth the size of Gehenna. And some say: Gehenna has no measure. And some say that Eden has no measure.
מתני׳ הביאו לפניו מטבל בחזרת עד שמגיע לפרפרת הפת הביאו לפניו מצה וחזרת וחרוסת ושני תבשילין אף על פי שאין חרוסת מצוה רבי אליעזר (בן) צדוק אומר מצוה ובמקדש היו מביאין לפניו גופו של פסח:
MISHNA: The attendants brought vegetables before the leader of the seder prior to the meal, if there were no other vegetables on the table. He dips the ḥazeret into water or vinegar, to taste some food before he reaches the dessert of the bread, i.e., the bitter herbs, which were eaten after the matza. They brought before him matza and ḥazeret and ḥaroset, and at least two cooked dishes in honor of the Festival. The tanna comments that this was the practice, although eating ḥaroset is not a mitzva but merely a custom. Rabbi Eliezer ben Tzadok says: Actually, it is a mitzva to eat ḥaroset. And in the period when the Temple stood and they offered the Paschal lamb, they brought before him the body of the Paschal lamb.