מַתְנִי׳ כֵּיצַד צוֹלִין אֶת הַפֶּסַח? מְבִיאִין שַׁפּוּד שֶׁל רִמּוֹן, וְתוֹחֲבוֹ לְתוֹךְ פִּיו עַד בֵּית נְקוּבָתוֹ, וְנוֹתֵן אֶת כְּרָעָיו וְאֶת בְּנֵי מֵעָיו לְתוֹכוֹ, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי. רַבִּי עֲקִיבָא אוֹמֵר: כְּמִין בִּישּׁוּל הוּא זֶה, אֶלָּא תּוֹלִין חוּצָה לוֹ. אֵין צוֹלִין אֶת הַפֶּסַח לֹא עַל הַשַּׁפּוּד וְלֹא עַל הָאַסְכָּלָא. אָמַר רַבִּי צָדוֹק: מַעֲשֶׂה בְּרַבָּן גַּמְלִיאֵל שֶׁאָמַר לְטָבִי עַבְדּוֹ: צֵא וּצְלֵה לָנוּ אֶת הַפֶּסַח עַל הָאַסְכָּלָא. MISHNA: How does one roast the Paschal lamb? One brings a spit [shappud] of pomegranate wood and thrusts it into the mouth of the lamb until it reaches its anus, and one then puts its legs and entrails inside it and roasts it all together; this is the statement of Rabbi Yosei HaGelili. Rabbi Akiva says: One does not insert its legs and entrails inside it, as this is a type of cooking. Anything placed inside the offering does not get roasted directly by the fire and is considered to have been cooked. Rather, one suspends the legs and entrails from the spit above the animal’s head outside it. One may not roast the Paschal lamb on the metal spit nor on a metal grill [askela]. However, Rabbi Tzadok said: There was an incident with Rabban Gamliel, who said to his slave Tavi: Go and roast the Paschal lamb for us on the grill.
גְּמָ׳ וְנַיְתֵי שֶׁל מַתֶּכֶת? אַיְּידֵי דְּחַם מִקְצָתוֹ חַם כּוּלּוֹ, וְקָמִטְּוֵי מֵחֲמַת הַשַּׁפּוּד, וְרַחֲמָנָא אָמַר ״צְלִי אֵשׁ״, וְלֹא צָלִי מֵחֲמַת דָּבָר אַחֵר. וְנַיְתֵי שֶׁל דֶּקֶל? אַיְּידֵי דְּאִית לֵיהּ שִׁיבֵּי, מַפֵּיק מַיָּא וְהָוֵי כִּמְבוּשָּׁל. וְנַיְתֵי שֶׁל תְּאֵנָה? אַיְּידִי דִּמְחַלְחֵל, מַפֵּיק מַיָּא וְהָוֵה לֵיהּ כִּמְבוּשָּׁל. GEMARA: The Gemara suggests: Let them bring a metal spit. The Gemara answers: With regard to a metal utensil, once part of it is hot, it is all hot, and the meat is roasted due to the heat of the spit. And the Merciful One states in the Torah that the Paschal lamb must be roasted in fire and not roasted through something else. The Gemara asks why it is necessary to use specifically a spit of pomegranate wood: Let them bring a spit of palm wood. The Gemara answers: Since the palm branch has grooves between the leaves, it gives off a small amount of water from the grooves during roasting. The meat of the offering that touches the spit is as though it is cooked. The Gemara suggests: Let them bring a spit of fig wood. The Gemara answers: Since it is hollow and has sap inside, it gives off water, and it is as though the meat is cooked.
וְנַיְתֵי שֶׁל אַלּוֹן, שֶׁל חָרוּב, וְשֶׁל שִׁקְמָה? אַיְּידֵי דְּאִית בֵּיהּ קִיטְרֵי, מַפֵּיק מַיָּא. The Gemara suggests: Let them bring a spit made from an oak or from a carob tree or from a sycamore, which are hard and do not have sap. The Gemara answers: With regard to each one of these trees, since it has knots and one must cut them off in order to smooth the branch, it gives off water from the locations of the cuts during roasting, and the meat is considered cooked.
שֶׁל רִמּוֹן נָמֵי אִית בֵּיהּ קִיטְרֵי? שִׁיעִי קִיטְרֵי. וְאִיבָּעֵית אֵימָא: בְּנַבְגָּא בַּר שַׁתָּא, דְּלֵית בֵּיהּ קִיטְרֵי. וְהָא אִיכָּא בֵּי פִסְקֵיהּ! דְּמַפֵּיק לְבֵי פִסְקֵיהּ לְבַר. The Gemara asks: A branch from a pomegranate tree also has knots. The Gemara answers: Its knots are smooth. There is no need to straighten the branch with a knife in order to use it, and therefore it does not emit water. And if you wish, say that the mishna is referring to a branch within its first year, which does not yet have knots. The Gemara asks: But there is the place it was cut from the tree, and water will come from there. The Gemara answers: One leaves the place it was cut outside of the animal rather than inserting that side of the branch into the animal.
מַתְנִיתִין דְּלָא כְּרַבִּי יְהוּדָה. דְּתַנְיָא, רַבִּי יְהוּדָה אוֹמֵר: כְּשֵׁם שֶׁשַּׁפּוּד שֶׁל עֵץ אֵינוֹ נִשְׂרָף, כָּךְ שַׁפּוּד שֶׁל מַתֶּכֶת אֵינוֹ מַרְתִּיחַ. אָמְרוּ לוֹ: זֶה חַם מִקְצָתוֹ — חַם כּוּלּוֹ, וְזֶה חַם מִקְצָתוֹ — אֵינוֹ חַם כּוּלּוֹ. The Gemara notes that the mishna is not in accordance with the opinion of Rabbi Yehuda, as it was taught in a baraita that Rabbi Yehuda says: Just as the part of a spit of wood that is inside the animal is not burned, although it is over the fire, so the part of a spit of metal that is inside the animal does not become burning hot. There is no concern that the meat will be roasted from the heat of the spit. The Rabbis said to him: This is not the case. With regard to this, the metal, when part of it is hot, it is all hot. And with regard to that, the wood, when part of it is hot, not all of it is hot, and therefore the meat is cooked by the heat of the fire and not by the heat of the spit.
וְנוֹתֵן אֶת כְּרָעָיו וְכוּ׳. תַּנְיָא: רַבִּי יִשְׁמָעֵאל קוֹרֵיהוּ ״תּוֹךְ תּוֹךְ״. רַבִּי טַרְפוֹן קוֹרֵיהוּ ״גְּדִי מְקוּלָּס״. It was taught in the mishna that according to the opinion of Rabbi Yosei HaGelili, one places the legs and entrails inside the lamb’s body and roasts them together. It was taught in a baraita: Rabbi Yishmael would call the Paschal lamb: Tokh, tokh, because when one roasts the legs and entrails inside the lamb they make that sound, like other things that are cooked. Rabbi Tarfon would call it: Helmeted kid. In his opinion, the entrails must be roasted when they are suspended from the spit above the head of the animal, somewhat resembling a helmet.
תָּנוּ רַבָּנַן: אֵיזֶהוּ גְּדִי מְקוּלָּס דְּאָסוּר לֶאֱכוֹל בְּלֵילֵי פֶסַח בַּזְּמַן הַזֶּה — כׇּל שֶׁצְּלָאוֹ כּוּלּוֹ כְּאֶחָד! נֶחְתַּךְ מִמֶּנּוּ אֵבֶר, נִשְׁלַק מִמֶּנּוּ אֵבֶר — אֵין זֶה גְּדִי מְקוּלָּס. The Sages taught: Which is the kid roasted whole that it is prohibited to eat on the nights of Passover in modern times, so as not appear as though one sacrificed the Paschal lamb outside the Temple? It is any kid that one roasted all at once in the manner that the Paschal lamb was roasted. However, if one of its limbs is severed or one of its limbs is boiled, it is no longer considered a kid roasted whole.
הַשְׁתָּא יֵשׁ לוֹמַר נֶחְתַּךְ מִמֶּנּוּ אֵבֶר, דְּאַף עַל גַּב דְּקָא מִטְּוֵי לֵיהּ בַּהֲדֵיהּ, אָמְרַתְּ לָא — נִשְׁלַק מִיבַּעְיָא?! אָמַר רַב שֵׁשֶׁת: שֶׁשְּׁלָקוֹ בִּמְחוּבָּר. The Gemara expresses surprise at the formulation of this baraita. Now, one can say that if one of its limbs is severed, although one roasts it together with the rest of the animal, you said that it is no longer considered a kid roasted whole, and it is permitted in modern times. If one of its limbs is severed and boiled, which is not an approved method of preparation of the Paschal lamb, is it necessary to say that that it is not considered roasted whole? Rav Sheshet said: This is referring to a case where one boiled the limb while it was attached to the rest of the animal. The halakha teaches that even if the animal remains whole, if one of its limbs is cooked it is no longer considered a kid roasted whole.
אָמַר רַבָּה: הַאי מוּלַיְיתָא — שַׁרְיָא. אֲמַר לֵיהּ אַבָּיֵי: וְהָא קָא בָּלַע דְּמָא! אֲמַר לֵיהּ: כְּבוֹלְעָהּ כָּךְ פּוֹלְטָהּ. The Gemara raises a general halakhic discussion related to the mishna. Rabba said: This stuffing of raw meat inside another animal that is being roasted is permitted, even if the meat that is stuffed inside has not been salted to remove the blood. Abaye said to him: But the meat of the animal being roasted absorbs blood from the stuffing. He said to him: As it absorbs it, so it then emits it. The heat of the fire causes blood to be released from the meat used as stuffing into the meat of the animal being stuffed, and the heat then draws the blood out of that meat as well.
נֵימָא מְסַיַּיע לֵיהּ: נוֹתֵן אֶת כְּרָעָיו וְאֶת בְּנֵי מֵעָיו לְתוֹכוֹ. מַאי טַעְמָא — לָאו מִשּׁוּם דְּאָמְרִינַן כְּבוֹלְעוֹ כָּךְ פּוֹלְטוֹ? אָמְרִי: שָׁאנֵי הָתָם, כֵּיוָן דְּאִיכָּא בֵּית הַשְּׁחִיטָה דִּמְחַלְחֵל, The Gemara suggests: Let us say that this mishna supports him: He places its legs and its entrails inside the Paschal lamb and roasts them together. What is the reason that it is permitted to do this? Is it not because we say: As it absorbs it, so it emits it? Although Rabbi Akiva disputes this statement, his opinion is due to the unique halakhot of the Paschal lamb. It seems that everyone agrees that there is no concern about the prohibition against consuming blood. The Gemara refutes this proof: Say it is different there, in the case of the Paschal lamb. Since there is the place of the slaughter, which is hollow and open,