person who is in a state of tumah may offer but not eat; the position when either the community or the sacrifice or parts of it become ritually impure; the time when the inedible parts of the offering such as the bones, and other remnants of the sacrifice must be burned, what part of the animal can be eaten, and the regulations about separate groups eating their sacrificial meat together in the same location. Chapter 8 considers the questions of who may offer the Passover sacrifice on behalf of another, the position of women, slaves, mourners, and the ritually impure in respect of the Passover offering, and the requirement of registering for a particular sacrifice and being permitted to eat only of that sacrificial animal’s meat, and by association with this, other laws of registration are also discussed. Chapter 9 begins with the regulations for those who are ritually impure or on a distant journey and unable to observe the Passover sacrifice at the proper time and are required to observe the Second Passover a month later, the difference between the first and the second Passover and the difference between the Passover which was celebrated in Egypt during the Exodus and all subsequent Passovers; the chapter transitions to discuss a variety of other problems, such as the exchange ("temurah") of a Passover sacrifice, offering of a female animal, mixing of the Passover sacrifice with other sacrifices, and cases in which the animal designated as a Passover sacrifice has been lost or exchanged. Chapter 10 reviews the arrangements and regulations for the Passover night meal, the Seder, in detail, including the four cups of wine, and the blessings recited over them, the questions asked and the narrative response to them (from which the Haggadah is compiled), as well as additional blessings and the recitation of the "Hallel" thanksgiving praise. Historical context and significance The Mishna was composed towards the end of the Mishnaic period ( 30 BCE - 200 CE) in the Roman province of Judea and forms an early part in the lengthy development of Jewish law regarding the observance of the Passover holiday. The Passover holiday was a central pilgrimage festival of the Jews when the Temple in Jerusalem still stood. Passover was a unique combination of a home and Temple holiday — although the paschal lamb was slaughtered in the Temple, it was not consumed by the priests