The significance of Korban Pesach, even Today(?)

(17) It is forbidden to perform labor on the day before a holiday from mid-afternoon onward, as this is forbidden on Friday [afternoons].
If a person ever performs work during this time, he will never see a sign of blessing from it. We should rebuke him, and force him to stop against his will. He should not, however, be punished with stripes for rebelliousness, nor should he placed under a ban of ostracism.
There is an exception: after midday on Pesach afternoon. A person who works at that time should be placed under a ban of ostracism. Needless to say, if he was not placed under a ban of ostracism, he should be given stripes for rebelliousness. For the fourteenth of Nisan differs from the day preceding other holidays, because at that time the festive offering is brought and [the Paschal offering] is slaughtered.

(3) If he buried his dead seven days before the Festival during which he observed the [mourning] restrictions of the seven [days], — the [advent of the] Festival annuls for him the [mourning] restrictions of the thirty [days], even if the seventh day fell on the eve of the Festival, — for part of the day is regarded as the entire day, [and the seventh day] enters into the counting here and there; and he is permitted to wash garments, bathe and cut his hair on the eve of the Festival, Gloss: close to nightfall. And on the eve of Passover he is permitted [to do] everything after mid-day, i.e., from the time the Passover sacrifice is slaughtered and onward. It is, however, preferable that he cut his hair before midday, since other people are forbidden to cut hair after midday. Likewise, if the eighth [day] fell on a Sabbath which occurred on the eve of the Festival, he is permitted to wash garments, bathe and cut his hair on the eve of the Sabbath, and [even] if he did not cut his hair on the eve of the Holiday, or on the eve of the Sabbath, he is permitted to cut his hair after the Festival, — for the restrictions of the thirty [days] have already been annulled for him. However, on Hol ha-Moed he should not cut his hair, since it was possible for him to cut his hair before the Festival. If his seventh day fell on the Sabbath [which occurred] on the eve of the Festival, he is forbidden to cut his hair on the eve of the Sabbath, but he is permitted to cut his hair after the Festival, and likewise, on Hol ha-Moed, since he was unable to cut his hair before the Festival.

(1) It is prohibited to say over any cattle, whether living or slaughtered, "this meat is for Passover" due to the fact that one appears to be consecrating his animal as his Paschal lamb, and he thereby eats consecrated items outside the permitted area. Rather, one may say "this meat is for the Festival". Note: and it is prohibited to roast a kid whole (—with its head, its legs and its entrails at its side) even when one does not specify "this meat is for Passover". However, [with regard to wheat] one may say "this wheat is for Passover".

(1) The custom of eating a roast on the night of Passover, containing two sections: In a place where they are accustomed to eat a roast on Passover nights, one may eat it. In a place where they are accustomed to avoid eating it, one may not eat it, as a precaution against people saying 'this is the Passover sacrifice.' But in any place, it is prohibited to eat an entire roasted lamb as one on this night, because it appears like one eating sacrificial food outside the Temple. But if it was in parts, or had one limb missing, or if one limb was boiled even while still attached, it is permissible in a place where they are accustomed to it. [RAMA: One should neither eat more than sufficiently nor drink more than appropriately, so that one should not eat the afikoman with coarse eating or even to get drunk and sleep immediately.]

(2) Even beef or poultry, anything that requires slaughter, is prohibited to eat roasted in a place where they are not accustomed to eat a roast. [RAMA: They are accustomed in a few places to eat eggs at the meal, in commemoration of mourning, and it seems to me that the reason is because the (day of the week of the) night of Tisha B'av is set based on the night of Passover. Additionally, it is in commemoration of the destruction of the Temple, where they would bring the Passover sacrifice. And some are accustomed not to eat any dips on that night except for the two dips that we perform in the Seder (Mahari"l).]

(11) A Paschal sacrifice that was slaughtered for a different intent - whether for the sake of another sacrifice or whether as an ordinary animal - it is unacceptable, as it is written: "And you shall say, 'It is a Paschal sacrifice unto God,'
When does the above apply? When it was slaughtered on its appropriate time, the day of the fourteenth of Nisan. Moreover, even if it was slaughtered in the morning of that day for a different intent, it is unacceptable. If, however, one slaughtered it with a different intent at a time not appropriate for its [sacrifice], it is acceptable.
[If it was slaughtered] for the sake of others and not for its owner, it is considered as if it did not have an owner on the day [when it should be sacrificed] and it is unacceptable.

(1) That He prohibited us from feeding the Pesach-offering to one uncircumsized. And that is His saying, "but one uncircumcised may not eat from it" (Exodus 12:48). (See Parashat Bo; Mishneh Torah, Paschal Offering 9.)

(1) That He prohibited an uncircumcised one from eating the priestly tithe. And the law is the same for other consecrated foods - that an uncircumcised one is forbidden to eat them. But this [prohibition of] eating is not made explicit in Scripture, but is rather learned from a verbal analogy. Yet the receivers [of the tradition] have explained that this prohibition is from the Torah. And the language of the Gemara, Yevamot (Yevamot 70a), is, "From where [do we know] that an uncircumcised one does not eat priestly tithe? It is stated, 'A sojourner (toshav) and a hired servant' (Exodus 12:45) with regard to the Pesach-offering; and [it is stated, 'a tenant (toshav) of a priest, or a hired servant, shall not eat of the consecrated food' (Leviticus 22:10),] with regard to priestly tithe. Just as 'a toshav and a hired servant,' stated with regard to the Pesach-offering, an uncircumcised one is forbidden from [eating] it; so too, 'a toshav and a hired servant,' stated with regard to priestly tithe, an uncircumcised one is forbidden from [eating] it." And the law is the same for other consecrated foods. And this is also the language of Sifra (Sifra, Emor, Chapter 4:18). And there they said, "Rabbi Akiva said, '"A man, a man" (Exodus 12:4), is to include the uncircumcised.'" And there - meaning in the Gemara, Yevamot - it is made clear that according to the Torah, one [whose circumcised foreskin is] pulled may eat of the priestly tithe. But [rabbinically], they decreed about him [that he may not eat of it], because he looks like one who is uncircumcised. Behold it has already been made clear to you that one uncircumcised is forbidden [to eat] priestly tithe, from the Torah; whereas one who is pulled is forbidden [rabbinically]. And understand this. And there, they said, "One pulled must get circumcised [rabbinically]." (See Parashat Emor; Mishneh Torah, Heave Offerings 7.)

(1) That we not feed of the Pesach sacrifice to an apostate Jew: That we not feed of (allow to eat from) the Pesach sacrifice to a Jew that is a habitual sinner of idolatry, as it is stated (Exodus 12:43), "no foreigner shall eat of it." And the understanding (Mekhilta DeRabbi Shimon Bar Yochai 12:43) comes upon it that [this 'foreigner'] is a Jew whose actions have become foreign to his Father in Heaven. And so did Onkelos translate.

(2) From the roots of this commandment is like that which is written about its slaughter (Sefer HaChinukh 5) - that it is to remember the miracles of Egypt. And therefore it is fitting that a habitual sinner (apostate) not eat from it. Since we are doing it as a sign and as a memory device that we came at that time to take refuge under the wings of the Divine Presence and that we entered into the covenant of Torah and faith, it is not fitting that we feed him - someone who is the opposite of this and went out from the group and denied the faith - of it. And sometimes it is said in the Gemara about things similar to this, "It is logical" - meaning to say that there is no need for a [further] proof (Mishneh Torah, Laws of Paschal Offering 9).

(3) And [it] is practiced by males and females at the time of the [Temple], where there is a Pesach sacrifice. And the one who transgresses it and feeds a 'foreigner' from it violates this negative commandment. And there are no lashes for it, since there is no act [involved] with it (Mishneh Torah, Laws of Paschal Offering 9:7).

(1) That we not feed of the Pesach sacrifice to a stranger or a resident: To not give (allow) to eat from the meat of the Pesach sacrifice to a stranger or resident, as it is stated (Exodus 12:45), "The resident or wage-worker shall not eat it." And a "resident" is a man from the [other] nations who takes upon himself not to worship idolatry, but eats carcasses. And a "hired laborer" is a convert who has circumcised himself but not immersed [in a mikveh] - as so did our Sages, may their memory be blessed, explain (Yevamot 71a).

(2) From the roots of this commandment is that which we have written in others [about Pesach above] - to remember the exodus from Egypt. And because this sacrifice is to remember our freedom and our coming into the steadfast covenant with God, may He be blessed, it is fitting that only those that have completed the faith benefit from it - and those are complete Jews; not those that have not yet come together with us in the complete covenant. And the content of the distancing of the uncircumcised from its eating is also from this root (Yevamot 71a).

(3) And [it] is practiced at the time of the [Temple] by males and females. And one who transgresses it and gives these to eat [it], transgresses a negative commandment. But we do not administer lashes for it, as it does not have an act.