כֵּיצַד צוֹלִין אֶת הַפֶּסַח, מְבִיאִין שַׁפּוּד שֶׁל רִמּוֹן, תּוֹחֲבוֹ מִתּוֹךְ פִּיו עַד בֵּית נְקוּבָתוֹ, וְנוֹתֵן אֶת כְּרָעָיו וְאֶת בְּנֵי מֵעָיו לְתוֹכוֹ, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי. רַבִּי עֲקִיבָא אוֹמֵר, כְּמִין בִּשּׁוּל הוּא זֶה, אֶלָּא תוֹלִין חוּצָה לוֹ:
How must we roast the Pesach sacrifice ? We bring a spit [made of the wood] of a pomegranate-tree and jab it in at its mouth [of the lamb or kid] until [it comes out again at] the place of its [lower] opening; and one places its legs and its entrails inside of it - so says Rabbi Yose Haglili. Rabbi Akiva says, "This would be a kind of boiling; rather we suspend them outside [of the lamb]."
אֵין צוֹלִין אֶת הַפֶּסַח לֹא עַל הַשַּׁפּוּד וְלֹא עַל הָאַסְכְּלָא. אָמַר רַבִּי צָדוֹק, מַעֲשֶׂה בְּרַבָּן גַּמְלִיאֵל שֶׁאָמַר לְטָבִי עַבְדּוֹ, צֵא וּצְלֵה לָנוּ אֶת הַפֶּסַח עַל הָאַסְכְּלָא. נָגַע בְּחַרְסוֹ שֶׁל תַּנּוּר, יִקְלֹף אֶת מְקוֹמוֹ. נָטַף מֵרָטְבּוֹ עַל הַחֶרֶס וְחָזַר עָלָיו, יִטֹּל אֶת מְקוֹמוֹ. נָטַף מֵרָטְבּוֹ עַל הַסֹּלֶת, יִקְמֹץ אֶת מְקוֹמוֹ:
We may not roast the Pesach sacrifice on a [metal] spit, nor on a gridiron. Rabbi Tsadok said, "It happened that Rabban Gamliel [once] said to Tavi his slave, 'Go and roast the Pesach sacrifice for us on a gridiron.'" If [the roasted lamb] touched the oven's ceramic [surface, that part of the meat] must be peeled off. If its juices dripped onto the ceramic, and [dripped] back onto [the lamb, that part of the meat] must be taken off. If the dripping fell on [hot] fine flour, one should take [that part of the flour] in a handful [and burn it].
סָכוֹ בְשֶׁמֶן תְּרוּמָה, אִם חֲבוּרַת כֹּהֲנִים, יֹאכֵלוּ. אִם יִשְׂרָאֵל, אִם חַי הוּא, יְדִיחֶנּוּ. וְאִם צָלִי הוּא, יִקְלֹף אֶת הַחִיצוֹן. סָכוֹ בְשֶׁמֶן שֶׁל מַעֲשֵׂר שֵׁנִי, לֹא יַעֲשֶׂנּוּ דָמִים עַל בְּנֵי חֲבוּרָה, שֶׁאֵין פּוֹדִין מַעֲשֵׂר שֵׁנִי בִירוּשָׁלָיִם:
If one anointed [basted] it with oil that was terumah [a portion of a crop given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household], and the company appointed to eat it [consists of] 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], they may eat it; but if it is of [common] Israelites; if it is raw, they must wash it off; if it is [already] roasted, one must peel off the outer [surface]. If one anointed [basted] it with oil that was ma'aser sheni [the second tithe of produce, which must be taken to Jerusalem and consumed there], its [value may not be charged] to the company in money, because we may not redeem ma'aser sheni in Jerusalem.
חֲמִשָּׁה דְבָרִים בָּאִין בְּטֻמְאָה וְאֵינָן נֶאֱכָלִין בְּטֻמְאָה. הָעֹמֶר, וּשְׁתֵּי הַלֶּחֶם, וְלֶחֶם הַפָּנִים, וְזִבְחֵי שַׁלְמֵי צִבּוּר, וּשְׂעִירֵי רָאשֵׁי חֳדָשִׁים. הַפֶּסַח שֶׁבָּא בְטֻמְאָה, נֶאֱכָל בְּטֻמְאָה, שֶׁלֹּא בָא מִתְּחִלָּתוֹ אֶלָּא לַאֲכִילָה:
Five [kinds of sacrifices] may be brought [sacrificed, even if those who offer them should be] in [a state of] impurity, but may not be eaten in [a state of] impurity: the omer [the special barley offering, offered the day after Pesach, which permits grain harvested in the new harvest to be eaten]; the two loaves [offered on Shavuot]; the shewbread; the shalmei tzibur [shelamim offering brought by/on behalf of all Israel – specifically, the two sheep brought along with the leavened grain-offering on Shavu’ot]; and the he-goats [offered on] Rosh Chodesh [the first day of the new month, one which special prayers and sacrifices are offered]. The Pesach sacrifice which was brought [sacrificed] in [a state] of impurity, may be eaten in [a state, of impurity] because the [commandment of the Pesach sacrifice] was not [given] to begin with, except [so that the sacrifice] be eaten.
נִטְמָא הַבָּשָׂר וְהַחֵלֶב קַיָּם, אֵינוֹ זוֹרֵק אֶת הַדָּם. נִטְמָא הַחֵלֶב וְהַבָּשָׂר קַיָּם, זוֹרֵק אֶת הַדָּם. וּבַמֻּקְדָּשִׁין אֵינוֹ כֵן, אֶלָּא אַף עַל פִּי שֶׁנִּטְמָא הַבָּשָׂר וְהַחֵלֶב קַיָּם, זוֹרֵק אֶת הַדָּם:
If the meat of the Pesach sacrifice became impure, and [its] chelev [fats around the stomach, intestines, and kidneys of some animals which are forbidden for eating] remains [pure], one may not sprinkle [its] blood [on the altar]; if [its] chelev became impure, and the meat remains [pure], one may sprinkle [its] blood. And it is not like this with [other sacrifices], but rather even though the meat [of these] became impure, and the chelev remains [pure], one may sprinkle [their] blood [on the altar].
נִטְמָא קָהָל אוֹ רֻבּוֹ, אוֹ שֶׁהָיוּ הַכֹּהֲנִים טְמֵאִים וְהַקָּהָל טְהוֹרִים, יֵעָשֶׂה בְטֻמְאָה. נִטְמָא מִעוּט הַקָּהָל, הַטְּהוֹרִין עוֹשִׂין אֶת הָרִאשׁוֹן, וְהַטְּמֵאִין עוֹשִׂין אֶת הַשֵּׁנִי:
If the congregation or its majority became impure; or if the Kohanim were impure, but the congregation was pure, [the Pesach sacrifice may be brought] in [this state of] impurity. If [only] the minority of the congregation became impure, the pure [members of the congregation] shall [bring] the first [Pesach sacrifice at its proper time], and the impure [members] shall [bring] the second [Pesach sacrifice on Pesach Sheni].
הַפֶּסַח שֶׁנִּזְרַק דָּמוֹ, וְאַחַר כָּךְ נוֹדַע שֶׁהוּא טָמֵא, הַצִּיץ מְרַצֶּה. נִטְמָא הַגּוּף, אֵין הַצִּיץ מְרַצֶּה, מִפְּנֵי שֶׁאָמְרוּ, הַנָּזִיר וְעוֹשֶׂה פֶסַח, הַצִּיץ מְרַצֶּה עַל טֻמְאַת הַדָּם, וְאֵין הַצִּיץ מְרַצֶּה עַל טֻמְאַת הַגּוּף. נִטְמָא טֻמְאַת הַתְּהוֹם, הַצִּיץ מְרַצֶּה:
If, after the blood of a Pesach sacrifice had been sprinkled [on the altar], it became known that [its blood or meat] was impure, the forehead plate [worn by the Kohen Gadol] expiates [the sin]; but if the body [of its owner] became impure, the forehead plate does not expiate [it]; because [the Sages] said, "[In the cases of the sacrifices brought by] a nazir [a person who vows to avoid corpse impurity, refrain from cutting his hair and abstain from all grape products] and [someone with] a Pesach sacrifice, the forehead plate expiates [the sin caused by] the impurity of the [sacrifice's] blood; but it does not expiate [the sin that is a result] of the impurity of the body [of its owner]. It does, however, expiate, for [the sin caused by the so-called] impurity of the abyss [when someone became impure as a result of contact with a highly hidden corpse].
נִטְמָא שָׁלֵם אוֹ רֻבּוֹ, שׂוֹרְפִין אוֹתוֹ לִפְנֵי הַבִּירָה מֵעֲצֵי הַמַּעֲרָכָה. נִטְמָא מִעוּטוֹ, וְהַנּוֹתָר, שׂוֹרְפִין אוֹתוֹ בְחַצְרוֹתֵיהֶן אוֹ עַל גַּגּוֹתֵיהֶן מֵעֲצֵי עַצְמָן. הַצַּיְקָנִין שׂוֹרְפִין אוֹתוֹ לִפְנֵי הַבִּירָה, בִּשְׁבִיל לֵהָנוֹת מֵעֲצֵי הַמַּעֲרָכָה:
If the entire, or majority [of the, Pesach sacrifice] became impure, it must be burned in front of the palace [the Temple] with wood from the arrangement [set up for the altar]. If the lesser part of it became impure, or [concerning] notar [a sacrifice that becomes unfit, due to being left unconsumed until after the time limit for its consumption], they must burn it in their [own] courts, or on their [own] roofs, with their own wood; avaricious persons, [however], may burn it in front of the palace [the Temple], in order [to allow] that they may derive benefit from the wood from the arrangement [set up for the altar].
הַפֶּסַח שֶׁיָּצָא אוֹ שֶׁנִּטְמָא, יִשָּׂרֵף מִיָּד. נִטְמְאוּ הַבְּעָלִים אוֹ שֶׁמֵּתוּ, תְּעֻבַּר צוּרָתוֹ וְיִשָּׂרֵף בְּשִׁשָּׁה עָשָׂר. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר, אַף זֶה יִשָּׂרֵף מִיָּד, לְפִי שֶׁאֵין לוֹ אוֹכְלִין:
If a [slaughtered] Pesach sacrifice [was taken] out [beyond the walls of Jerusalem], or became impure, it must be burned immediately. If its owners became impure or died, [it must he left until] its form is [changed], and [then] must be burned on the sixteenth [of Nissan]. Rabbi Yochanan ben Beroka says, "This too must be burned immediately, since it has no [people that may eat it]."
הָעֲצָמוֹת, וְהַגִּידִין, וְהַנּוֹתָר, יִשָּׂרְפוּ בְשִׁשָּׁה עָשָׂר. חָל שִׁשָּׁה עָשָׂר לִהְיוֹת בְּשַׁבָּת, יִשָּׂרְפוּ בְּשִׁבְעָה עָשָׂר, לְפִי שֶׁאֵינָן דּוֹחִין לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב:
The bones, the nerves, and the notar [all of which are left over from the Pesach sacrifice] must be burned on the sixteenth [of Nissan]; If the sixteenth should come out on Shabbat, they must be burned on the seventeenth, since [the burning of these] does not push off [the prohibitions of] Shabbat nor [those] of the festival.
כָּל הַנֶּאֱכָל בְּשׁוֹר הַגָּדוֹל, יֵאָכֵל בִּגְדִי הָרַךְ, וְרָאשֵׁי כְנָפַיִם וְהַסְּחוּסִים. הַשּׁוֹבֵר אֶת הָעֶצֶם בַּפֶּסַח הַטָּהוֹר, הֲרֵי זֶה לוֹקֶה אַרְבָּעִים. אֲבָל הַמּוֹתִיר בַּטָּהוֹר וְהַשּׁוֹבֵר בַּטָּמֵא, אֵינוֹ לוֹקֶה אֶת הָאַרְבָּעִים:
All [parts of the animal] that are eaten of a full grown ox, may be eaten of the tender kid [used for the Pesach sacrifice, including] the tops of the shoulders and the cartilage. One who breaks a bone of a pure Pesach sacrifice, behold he is lashed forty [lashes]; but one who leaves over [a part of] a pure Pesach sacrifice [so that it becomes notar], or one who breaks a bone of an impure Pesach sacrifice, is not lashed the forty lashes.
אֵבָר שֶׁיָּצָא מִקְצָתוֹ, חוֹתֵךְ עַד שֶׁמַּגִּיעַ לָעֶצֶם, וְקוֹלֵף עַד שֶׁמַּגִּיעַ לַפֶּרֶק, וְחוֹתֵךְ. וּבַמֻּקְדָּשִׁין קוֹצֵץ בַּקּוֹפִיץ, שֶׁאֵין בּוֹ מִשּׁוּם שְׁבִירַת הָעֶצֶם. מִן הָאֲגַף וְלִפְנִים כְּלִפְנִים, מִן הָאֲגַף וְלַחוּץ כְּלַחוּץ. הַחַלּוֹנוֹת וְעֹבִי הַחוֹמָה, כְּלִפְנִים:
If part of a limb extends outside [beyond the walls of Jerusalem], one must cut it until [the knife] reaches the bone, and [then] peel off the meat until he reaches the joint, and may [there] cut it off [such that the entire bone be cast away]. And with [regard to other] sacrifices [the bones of which may be broken], the protruding part must be cut off with a chopping knife. If it extends from the door-wing and towards the inside, it is considered as inside; if it extends from the door-wing and towards the outside, it is to be considered as outside [and must be cut off]. The openings in the wall, and its thickness is considered as inside.
שְׁתֵּי חֲבוּרוֹת שֶׁהָיוּ אוֹכְלוֹת בְּבַיִת אֶחָד, אֵלּוּ הוֹפְכִין אֶת פְּנֵיהֶם הֵילָךְ וְאוֹכְלִין, וְאֵלּוּ הוֹפְכִין אֶת פְּנֵיהֶם הֵילָךְ וְאוֹכְלִין, וְהַמֵּחַם בָּאֶמְצַע. וּכְשֶׁהַשַּׁמָּשׁ עוֹמֵד לִמְזֹג, קוֹפֵץ אֶת פִּיו וּמַחֲזִיר אֶת פָּנָיו עַד שֶׁמַּגִּיעַ אֵצֶל חֲבוּרָתוֹ וְאוֹכֵל. וְהַכַּלָּה, הוֹפֶכֶת פָּנֶיהָ וְאוֹכֶלֶת:
If two companies were eating [their Pesach sacrifices] in one house [room], each must turn their faces [in a different direction] while eating it; and the hot water pot should be in the middle [between the two companies]. And when the butler stands to mix the wine [if he has already started to eat from his sacrifice], he must close his mouth and turn his face [towards the company he eats with] until he reaches his company. A bride may, [however,] avert her face [from her company] while eating [the Pesach] sacrifice.