תָּמִיד נִשְׁחָט בִּשְׁמֹנֶה וּמֶחֱצָה וְקָרֵב בְּתֵשַׁע וּמֶחֱצָה. בְּעַרְבֵי פְסָחִים נִשְׁחָט בְּשֶׁבַע וּמֶחֱצָה וְקָרֵב בִּשְׁמֹנֶה וּמֶחֱצָה, בֵּין בְּחֹל בֵּין בְּשַׁבָּת. חָל עֶרֶב פֶּסַח לִהְיוֹת בְּעֶרֶב שַׁבָּת, נִשְׁחָט בְּשֵׁשׁ וּמֶחֱצָה וְקָרֵב בְּשֶׁבַע וּמֶחֱצָה, וְהַפֶּסַח אַחֲרָיו:
The [daily offering] was [usually] slaughtered half [an hour] after the eighth [hour], and sacrificed half [an hour] after the ninth [hour]; on the eve of Pesach, it was slaughtered half [an hour] after the seventh [hour], and sacrificed half [an hour] after the eighth [hour], whether [the eve of Pesach be] on [a weekday] or whether [it be] on Shabbat. If the eve of Pesach came out on [Friday], it was slaughtered half [an hour] after the sixth [hour], and sacrificed half [an hour] after the seventh [hour], and the Pesach [sacrifice was sacrificed] after it.
הַפֶּסַח שֶׁשְּׁחָטוֹ שֶׁלֹּא לִשְׁמוֹ, וְקִבֵּל וְהִלֵּךְ וְזָרַק שֶׁלֹּא לִשְׁמוֹ, אוֹ לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ, אוֹ שֶׁלֹּא לִשְׁמוֹ וְלִשְׁמוֹ, פָּסוּל. כֵּיצַד לִשְׁמוֹ וְשֶׁלֹּא לִשְׁמוֹ, לְשֵׁם פֶּסַח וּלְשֵׁם שְׁלָמִים. שֶׁלֹּא לִשְׁמוֹ וְלִשְׁמוֹ, לְשֵׁם שְׁלָמִים וּלְשֵׁם פָּסַח:
If the Pesach sacrifice had been slaughtered without specific intention for it, or that its blood has been received or been brought to the altar or sprinkled, without specific intention for it; or [that one sacrificial act had been done to it] with specific intention for it, and [another] without specific intention for it, or [that one sacrificial act had been done to it] without specific intention for it, and [another] with specific intention for it,—it is disqualified. What is meant by '[one sacrificial act had been done to it] with specific intention for it, and [another] without specific intention for it?' [It is when at first some sacrificial act was done to it] with the intention that it be a Pesach sacrifice, and [another act, subsequently] with the intention that it be a shelamim [an offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar]. [What is meant by 'one sacrificial act had been done to it] without specific intention for it, and [another] with specific intention for it?' [It is when at first some sacrificial act was done to it] with the intention that it be a shelamim, and [another act, subsequently] with the intention that it be a Pesach sacrifice.
שְׁחָטוֹ שֶׁלֹּא לְאוֹכְלָיו וְשֶׁלֹּא לִמְנוּיָיו, לַעֲרֵלִים וְלִטְמֵאִים, פָּסוּל. לְאוֹכְלָיו וְשֶׁלֹּא לְאוֹכְלָיו, לִמְנוּיָיו וְשֶׁלֹּא לִמְנוּיָיו, לְמוּלִים וְלַעֲרֵלִים, לִטְמֵאִים וְלִטְהוֹרִים, כָּשֵׁר. שְׁחָטוֹ קֹדֶם חֲצוֹת, פָּסוּל, מִשּׁוּם שֶׁנֶּאֱמַר (שמות יב) בֵּין הָעַרְבָּיִם. שְׁחָטוֹ קֹדֶם לַתָּמִיד, כָּשֵׁר, וּבִלְבַד שֶׁיְּהֵא אֶחָד מְמָרֵס בְּדָמוֹ עַד שֶׁיִּזָּרֵק דַּם הַתָּמִיד. וְאִם נִזְרַק, כָּשֵׁר:
If it had been slaughtered for those who are not [considered to be able to be] its eaters, or for those that are not designated for it, for those uncircumcised, for those impure,—it is disqualified; but if it had been slaughtered for those who are [considered to be able to be] its eaters and for those who are not [considered to be able to be] its eaters; or for those that are designated for it and for those that are not designated for it; or for those circumcised and for those uncircumcised; or for those impure and those pure,—it is fit. If it was slaughtered before noon, it is disqualified, as it is stated (Leviticus 23:5), "Between the evenings." If it had been slaughtered before the [daily offering of the afternoon], it is fit; but only if [some] one had been stirring the blood until the blood of [the daily offering] had been sprinkled; but if [that blood] was [already] sprinkled, [the Pesach sacrifice] is [still] fit.
הַשּׁוֹחֵט אֶת הַפֶּסַח עַל הֶחָמֵץ, עוֹבֵר בְּלֹא תַעֲשֶׂה. רַבִּי יְהוּדָה אוֹמֵר, אַף הַתָּמִיד. רַבִּי שִׁמְעוֹן אוֹמֵר, הַפֶּסַח בְּאַרְבָּעָה עָשָׂר, לִשְׁמוֹ חַיָּב, וְשֶׁלֹּא לִשְׁמוֹ פָּטוּר. וּשְׁאָר כָּל הַזְּבָחִים, בֵּין לִשְׁמָן וּבֵין שֶׁלֹּא לִשְׁמָן, פָּטוּר. וּבַמּוֹעֵד, לִשְׁמוֹ פָּטוּר, וְשֶׁלֹּא לִשְׁמוֹ חַיָּב, וּשְׁאָר כָּל הַזְּבָחִים, בֵּין לִשְׁמָן וּבֵין שֶׁלֹּא לִשְׁמָן, חַיָּב, חוּץ מִן הַחַטָּאת שֶׁשְּׁחָטָהּ שֶׁלֹּא לִשְׁמָהּ:
If one slaughters his Pesach sacrifice [while in the possession of] chamets, he will have transgressed a negative commandment. Rabbi Yehuda says, "[This is applicable] also to the [daily offering]." Rabbi Shimon says, "If the Pesach sacrifice was [slaughtered] on the fourteenth [of Nissan], with specific intention for it, [he is] guilty, but if not with specific intention for it, [he is] exempt. For all other sacrifices, [however,] whether they were with specific intention for them or without specific intention for them, [he is] exempt. [If the Pesach sacrifice was slaughtered] on the festival [of Pesach itself] with specific intention for it, [he is] exempt; without specific intention for it, [he is] guilty. [If during the festival with respect to] all other sacrifices, whether they were with specific intention for them or without specific intention for them, [he is] guilty, except for [in the case of] the chattat [offering brought to expiate sin] that was slaughtered not with specific intention for it."
הַפֶּסַח נִשְׁחָט בְּשָׁלֹשׁ כִּתּוֹת, שֶׁנֶּאֱמַר וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת יִשְׂרָאֵל, (שמות יב) קָהָל וְעֵדָה וְיִשְׂרָאֵל. נִכְנְסָה כַת הָרִאשׁוֹנָה, נִתְמַלֵּאת הָעֲזָרָה, נָעֲלוּ דַלְתוֹת הָעֲזָרָה. תָּקְעוּ, הֵרִיעוּ וְתָקָעוּ. הַכֹּהֲנִים עוֹמְדִים שׁוּרוֹת שׁוּרוֹת, וּבִידֵיהֶם בָּזִיכֵי כֶסֶף וּבָזִיכֵי זָהָב. שׁוּרָה שֶׁכֻּלָּהּ כֶּסֶף כֶּסֶף, וְשׁוּרָה שֶׁכֻּלָּהּ זָהָב זָהָב. לֹא הָיוּ מְעֹרָבִין. וְלֹא הָיוּ לַבָּזִיכִין שׁוּלַיִם, שֶׁמָּא יַנִּיחוּם וְיִקְרַשׁ הַדָּם:
The Pesach sacrifice was slaughtered in three groups, as it is stated (Exodus 12:6), "The whole assembly of the congregation of Israel shall slaughter it," [i.e. three groups according to the three different terms used to refer to the Jews:] assembly, congregation, and Israel. The first group entered, [until] the [Temple] courtyard was filled, [and then] the gates of the courtyard were closed. [And then] Tekiah [a long uninterrupted call], Teruah [a long staccato call] and Tekiah were sounded. The Kohanim [members of the priestly caste, a subgroup of tribe of Levi, which is uniquely responsible for maintaining and carrying out the sacrificial services in the Temple] would stand in double rows and in their hands were beakers of silver and beakers of gold, [namely] one row which was completely silver, and one row which was completely gold; they would not mix [them]. And there were no [flat] bottoms to the beakers, lest they would put them down, and the blood coagulate.
שָׁחַט יִשְׂרָאֵל וְקִבֵּל הַכֹּהֵן, נוֹתְנוֹ לַחֲבֵרוֹ וַחֲבֵרוֹ לַחֲבֵרוֹ, וּמְקַבֵּל אֶת הַמָּלֵא וּמַחֲזִיר אֶת הָרֵיקָן. כֹּהֵן הַקָּרוֹב אֵצֶל הַמִּזְבֵּחַ זוֹרְקוֹ זְרִיקָה אַחַת כְּנֶגֶד הַיְסוֹד:
A [common] Israelite slaughtered [the Pesach sacrifice], and a Kohen received [the blood] and gave it to his fellow [Kohen], and his fellow to his fellow; and [each] received a full [beaker], and [at the same time] returned an empty [one]; the Kohen nearest to the altar, sprinkled it out in one sprinkling at the base [of the altar].
יָצְתָה כַת רִאשׁוֹנָה וְנִכְנְסָה כַת שְׁנִיָּה. יָצְתָה שְׁנִיָּה, נִכְנְסָה שְׁלִישִׁית. כְּמַעֲשֵׂה הָרִאשׁוֹנָה כָּךְ מַעֲשֵׂה הַשְּׁנִיָּה וְהַשְּׁלִישִׁית. קָרְאוּ אֶת הַהַלֵּל. אִם גָּמְרוּ שָׁנוּ, וְאִם שָׁנוּ שִׁלְּשׁוּ, אַף עַל פִּי שֶׁלֹּא שִׁלְּשׁוּ מִימֵיהֶם. רַבִּי יְהוּדָה אוֹמֵר, מִימֵיהֶם שֶׁל כַּת שְׁלִישִׁית לֹא הִגִּיעַ לְאָהַבְתִּי כִּי יִשְׁמַע ה', מִפְּנֵי שֶׁעַמָּהּ מֻעָטִין:
When the first group went out, the second group entered; when the second went out, the third entered. Like [the proceedings] of the first [group], so [too] were [the proceedings] of the second and third [groups. Each group] would [also] read the Hallel [Psalms of thanksgiving recited joyously and communally on many festivals]: if they finished [it], they would repeat [it], and if they repeated [it to its end], they would read it a third time; even though, during all their days, they never read it a third time; Rabbi Yehuda says, "During all the days of the third group, they never got [as far as] 'ahavti ki yishma Hashem,' because [that group's composition] was small."
כְּמַעֲשֵׂהוּ בְחֹל כָּךְ מַעֲשֵׂהוּ בְשַׁבָּת, אֶלָּא שֶׁהַכֹּהֲנִים מְדִיחִים אֶת הָעֲזָרָה שֶׁלֹּא בִרְצוֹן חֲכָמִים. רַבִּי יְהוּדָה אוֹמֵר, כּוֹס הָיָה מְמַלֵּא מִדַּם הַתַּעֲרֹבוֹת, זְרָקוֹ זְרִיקָה אַחַת עַל גַּבֵּי הַמִּזְבֵּחַ, וְלֹא הוֹדוּ לוֹ חֲכָמִים:
As were the proceedings of [the Pesach sacrifice] on weekdays, so [too] were its proceedings on Shabbat, but the Kohanim would wash down the courtyard, [which on Shabbat was] against the wishes of the Sages. Rabbi Yehuda says, "A cup was filled with the mixed blood, [which was] sprinkled in one sprinkling on the altar." But the Sages did not concede to him.
כֵּיצַד תּוֹלִין וּמַפְשִׁיטִין, אֻנְקְלָיוֹת שֶׁל בַּרְזֶל הָיוּ קְבוּעִים בַּכְּתָלִים וּבָעַמּוּדִים, שֶׁבָּהֶן תּוֹלִין וּמַפְשִׁיטִין. וְכָל מִי שֶׁאֵין לוֹ מָקוֹם לִתְלוֹת וּלְהַפְשִׁיט, מַקְלוֹת דַּקִּים חֲלָקִים הָיוּ שָׁם, וּמֵנִיחַ עַל כְּתֵפוֹ וְעַל כֶּתֶף חֲבֵרוֹ, וְתוֹלֶה וּמַפְשִׁיט. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַרְבָּעָה עָשָׂר שֶׁחָל לִהְיוֹת בְּשַׁבָּת, מֵנִיחַ יָדוֹ עַל כֶּתֶף חֲבֵרוֹ, וְיַד חֲבֵרוֹ עַל כְּתֵפוֹ, וְתוֹלֶה וּמַפְשִׁיט:
In what way was [the Pesach sacrifice] suspended, and flayed? Iron hooks were affixed to the walls and pillars, onto which they would suspend and flay [it]; and any one who could not find a place to suspend and flay [it in this manner, would be able to use] thin smooth sticks [which] were [provided] there, and [he could] place [one end] on his shoulder and [the other end] on his fellow's shoulder and suspend and flay [it on the stick]. Rabbi Eliezer says, "If the fourteenth [of Nissan] comes out on Shabbat, one should place his hand on the shoulder of his fellow and his fellow's hand on his shoulder and suspend and flay [the sacrifice by hanging it in this manner from their arms]."
קְרָעוֹ וְהוֹצִיא אֵמוּרָיו, נְתָנוֹ בְמָגִיס וְהִקְטִירָן עַל גַּבֵּי הַמִּזְבֵּחַ. יָצְתָה כַת רִאשׁוֹנָה וְיָשְׁבָה לָהּ בְּהַר הַבַּיִת, שְׁנִיָּה בַּחֵיל, וְהַשְּׁלִישִׁית בִּמְקוֹמָהּ עוֹמֶדֶת. חֲשֵׁכָה, יָצְאוּ וְצָלוּ אֶת פִּסְחֵיהֶן:
[The sacrifice] would be torn open, and the pieces [which were to be sacrificed on the altar] were removed, placed on a large dish, and burned on the altar. [When] the first group had gone out, they [went and] sat on the Temple mount; [when] the second [went out, it sat] in the cheil [a low fence around the Temple, which served as a boundary, beyond which entry to those impure was prohibited]; [when] the third group [finished], it stood [remained] in its place. When it became dark, they [all] went out to roast their Pesach sacrifices.