Mishnah Pesachim 7:11

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 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.

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: 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. If the Paschal lamb touched the earthenware surface of an oven, one must peel off its place on the Paschal lamb, as it was roasted by the heat of the oven and not by the fire itself. If some of the gravy of the Paschal lamb dripped on the earthenware and then returned to it, i.e., the gravy splattered back onto the meat, one must remove its place. Peeling off the outer layer is not enough, and one must remove some of the meat underneath the outer layer, because it is considered to have been cooked by the liquid rather than roasted by the fire. If some of the Paschal lamb’s gravy dripped onto hot flour, one must remove a handful of flour from its place, i.e., the place where the gravy landed in the flour, and destroy 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: In a case where one smears the Paschal lamb with teruma oil, if the Paschal lamb belongs to a group of priests they may eat it, as they are permitted to eat teruma. If the Paschal lamb belongs to a group of Israelites, then if it is still raw, one must rinse it in order to remove the teruma oil; and if it is roasted, one must peel off the outer layer that has absorbed the oil, so that the Israelites do not eat the teruma, which is prohibited to them. If one smears the Paschal lamb with oil of the second tithe, he may not demand money for it from the members of the group, as one may not redeem second tithe in Jerusalem. Second-tithe produce that is in Jerusalem is meant to be eaten; it may be given as a gift to others, but may not be redeemed or sold.

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 items, i.e., offerings, may be brought in a state of ritual impurity, but they may not be eaten in a state of ritual impurity. They are all communal offerings: The omer, which is brought in Nisan; the two loaves brought on Shavuot; the shewbread, which were arranged each week; the communal peace-offerings, which were brought on Shavuot; and the goats sacrificed on the New Moons, which were sin-offerings eaten by the priests. However, the Paschal lamb that is sacrificed in impurity is eaten even in impurity, as it is brought to begin with only for eating, which is the essence of the mitzva. With regard to other offerings, the essence of their mitzva is fulfilled when they are sacrificed on the altar, and the eating is non-essential.

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 Paschal lamb became ritually impure, and the fat remains pure and may be burned on the altar, one may not sprinkle the blood. On the other hand, if the fat became impure and the meat remains pure, one may sprinkle the blood because the meat remains fit to be eaten. This is the halakha with regard to a Paschal lamb, whose primary purpose is to be eaten by those who have registered for it. However, with regard to other offerings it is not so. Rather, although the meat has become impure and the fat remains pure, one may sprinkle the blood, because part of the offering still remains valid.

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 entire community or most of it became ritually impure, or the priests were all impure and the community was pure, they should perform the ritual of the Paschal lamb in ritual impurity. If a minority of the community became impure, even if they are many people, those who are pure perform the ritual of the Paschal lamb on the first Pesaḥ, and those who are impure perform the ritual on the second Pesaḥ.

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: In a case of a Paschal lamb whose blood was sprinkled and subsequently it became known that the meat or blood was ritually impure, the frontplate of the High Priest appeases God for the ritual impurity after the fact, and the owners are exempt from observing the second Pesaḥ. If it became known later that the body of the individual who brought the Paschal lamb had become ritually impure, the frontplate does not appease God. The individual has not fulfilled his obligation to bring the Paschal lamb, and therefore he must observe the second Pesaḥ. This is because the Sages said that with regard to the nazirite and one who performs the ritual of the Paschal lamb, the frontplate appeases God for both impurity of the blood and meat of the offering, but the frontplate does not appease God for impurity of the body of the individual bringing the offering. The mishna introduces a halakha with regard to ritual impurity of the deep, a term that refers to a source of impurity that is unknown to anyone and is discovered only after it has rendered someone impure. If it became known after the offering was brought that the person had become impure due to ritual impurity of the deep, e.g., if he was informed that there was a concealed grave under the place he had sat in a house where he had previously stayed, the frontplate appeases God and the offering is valid.

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 whole Paschal lamb or most of it became ritually impure, one burns it before the Temple [habira] with wood from the arrangement of wood on the altar that was given to the owners of the Paschal lamb for this purpose. If a minority of it became impure, and similarly, with regard to the parts of the Paschal lamb that are leftover, which must be burned, the owners of the Paschal lamb burn it in their courtyards or on their roofs, with their own wood. Only the miserly, who want to save the expenditure of wood, burn it before the Temple in order to benefit from the wood of the arrangement.

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: A Paschal lamb that was taken out of its permissible area or that became ritually impure should be burned immediately on the eve of Passover. If the owners became ritually impure or died, its form must be allowed to decay by leaving it for a period of time instead of burning it immediately, and it should be burned on the sixteenth of Nisan, immediately after the first day of the Festival. Rabbi Yoḥanan ben Beroka says: This, too, should be burned immediately, because it has no one to eat it, which is also so severe a disqualification that decay of form is not required.

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 of the Paschal lamb that contain edible marrow but cannot be eaten because it is prohibited to break the bones of the Paschal lamb; and the sinews; and the leftover meat should all be burned on the sixteenth of Nisan, immediately after the first day of the Festival. If the sixteenth occurs on Shabbat, they should be burned on the seventeenth, because the mitzva to burn them does not override Shabbat or the Festival. Therefore, they are burned on the first weekday.

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 a portion of a limb has gone out of its permissible boundary, one must cut the meat until one reaches the bone at the point that separates between the part of the limb that went out of its boundary and the part that did not, and then peel the meat away from the bone until one reaches the joint, and cut off the limb at the joint, as it is prohibited to break the bone itself. And with regard to other offerings, one may chop off the part that exited with a hatchet, as it is not subject to the prohibition of breaking a bone. How does one determine the outer boundaries of a particular location? Anything that is located from the inside of the doorway inward is considered as though it is inside, and anything that is located from the doorway outward is considered as though it is outside. And the windows in the wall and the thickness of the wall are considered as though they are inside, such that an offering is considered to have exited the premises only if it is taken outside the wall.

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: Two groups that were eating one Paschal lamb in one house need not be concerned that they will appear to be one group. Rather, these turn their faces this way and eat, and these turn their faces that way and eat. And it is permissible for them to have the boiler from which they pour hot water in the middle, so that the waiter can easily serve both groups. When the attendant who is serving both groups gets up to pour for the group of which he is not a member, he must close his mouth and turn his face so that he does not accidentally eat with the other group, until he reaches his group again and eats with it. And the bride, who is embarrassed to eat in the presence of men she does not know, turns her face away from her group and eats, although this may make it seem as though she is part of a different group.