כיצד צולין. שפוד של רומן – but not other woods that release water, for it must be (Exodus 12:9): “[Do not eat any of it raw,] or cooked in any way with water, [but roasted – head, legs and entrails -over the fire],” but pomegranate does not release water. But, not with a metal spit (Pesahim 74a), as earlier, when part of it warmed, all of it is warm and it is roasted from the heat of the spit, and the All-Merciful stated (Exodus 12:9), “roasted...over the fire,” and not roasted with something else.

כמין בשול הוא זה – when they cook the large intestines in it, like it is within the pot.

תולין חוצה לו – they insert the spit above from the mouth of the lamb . And the Halakha is according to Rabbi Akiva.

אמר רבי צדוק וכו' – Our Mishnah is deficient and should be read as follows: If the grille is perforated, it is fit. And Rabbi Tzadok said, etc. And the Halakha is according to Rabbi Tzadok.

נגע הפסח בחרסו של תנור יקלף – [he should peel off] from the Passover [sacrifice] at the place where it touches the oven, for it roasted there from the heat of the earthenware of the oven and it is not roasted by fire [as required by Biblical law -see Exodus 12:9].

נטף מרוטבו על החרס וחזר אליו – that the fat that had been warmed by the earthenware went back and was absorbed by the Passover [offering].

יטול את מקומו – and peeling is insufficient other than by taking the like the thickness of a finger’s worth. For the fat was absorbed in it a great deal and that fat is roasted from the earthenware.

נטף מרוטבו על הסולת – and the flour is heated (Pesahim 76a) which roasts the gravy on account of the flour, and that gravy that is within the flour is forbidden to eat since it was roasted on account of something else. Therefore, he takes a handful from its place and burns that handful like other impure Holy Things.

סכו בשמן תרומה – since it is permitted to based the Passover [offering] with fruit juice.

אם חי ידיחנו – that it did not absorb.

ואם צלי הוא – it requires peeling because it absorbed.

שאין פודין – sell

מעשר שני בירושלים – and even to eat it in ritual purity, as it is written (Deuteronomy 14:25): “You may convert them into money. Wrap up the money and take it with you to the place [that the LORD your God has chosen].”

חמשה דברים – there is no community sacrifice that is eaten other than these, and the community sacrifice overrides the impurity, as we derive from the Passover [sacrifice] as it is written regarding it (Numbers 9:2): “[Let the Israelite people offer the Passover sacrifice] at its set time,” and overrides the defilement when most of the community are impure, for such we say (Numbers 9:10): “When any of you or of your posterity who are defiled….” The individual is postponed, but the community is not postponed. And regarding community sacrifices, it is written (Numbers 29:29): “All these shall you offer [to the LORD] at the stated times,” so just as it is stated with regard to Passover, “at its set time,” and our Mishnah teaches us that even though they are offered [in a state of] impurity, to fulfill the community’s religious obligation, they are not eaten in impurity. And that we are taught five things and are not taught community sacrifices, etc., their number excludes the Festival offerings of the Festivals that are compared to the individual sacrifice because they come at the gathering of the assembly of members for the festivals and do not override the impurity in the same manner that they do not override the Sabbath.

זבחי שלמי צבור – the lambs of Atzeret/Shavuot, for there are no other peace-offerings for the community.

ושעירי ראשי חדשים – and it did not teach the goats of the festival, for since we have learned that the community peace-offering sacrifices are kinds of life and they are not eaten in impurity and the same law applies for all the rest of the kinds of life, and the Mishnah did not need to teach the goats of the New Moons except for the fact that it is not written regarding them, “its set time”/”Moed” and you might think that they do not override the defilement for all the community sacrifices are derived from “Moed”/set time/Festive season, as it is written regarding all of them (Numbers 29:29): “All these shall you offer [to the LORD] at the stated times.”

שלא בא מתחלתו אלא לאכילה – for when the essential commandment of the Passover [sacrifice] was commanded, it was ordained for eating, as it is written (Exodus 12:4): “…according to what each household will eat,” and when the All-Merciful permitted to include that defilement from a person is postponed, but a community is not postponed, with the knowledge that eating is permitted.

The meat became impure but the forbidden fats remains [pure], one may not sprinkle [its] blood [on the alter] since the reason for the coming of the paschal sacrifice is for eating.

And it is not like this with [other] offerings that even if the meat becomes impure and the forbidden fats remain [pure], [its] blood is sprinkled.

נטמא הקהל – through defilement with the dead, for the Passover [sacrifice] is not postponed because of the defilement other than from defilement with the dead (Zevahim 22b).

יעשו בטומאה – and even impure individuals for [the Passover (Sacrifice)] of pure individuals which itself is offered in impurity comes because of the Kohanim, for the community sacrifice that comes in defilement is not divided/interrupted, for after a sacrifice of the majority comes in impurity, even the individuals do them in impurity.

ואח"כ נודע שהוא טמא – The Passover [offering] or the blood [became defiled].

הציץ – effects pardon and he is exempt from the Second Passover.

נטמא – its owner the defilement of the body with the dead.

אין הציץ מרצה – and he is obligated for the Second Passover, for at the time of the sprinkling [of the blood] it is not someone making the Passover [offering] for the All-Merciful has postponed it..

הנזיר – as it is written (Numbers 6:7): “If a person dies [suddenly] near him, [defiling his sacred hair]…,”(Numbers 6:12): “the previous period shall be void, [since his consecrated hair was defiled],” for if he had been defiled by [contact with] the dead before the bringing of his sacrifices, it makes void the days of a Nazirite’s vow which have been observed.

הציץ מרצה על טומאת הדם – and his shaving is valid and he is permitted to drink wine and to become defiled to dead people.

ואין הציץ מרצה על טומאת הגוף – any defilement by the dead that a person did not know of prior to this is called טומאת התהום /a grave in the depth (i.e., covered up uncleanness discovered).

הציץ מרצה – It is a usage dating from Moses as delivered at Sinai (i.e., a traditional interpretation of a written law) that the grave in the depth that was permitted to them, since he did not recognize a person with this defilement ever, and if it this defilement became known to him after he had offered his Passover [sacrifice], he doesn’t need to do the Second Passover. And similarly, a Nazirite to whom it became known about a grave in the depth (i.e., covered up uncleanness discovered), after he brought his sacrifices, he does not need to bring a sacrifice of defilement, for they did not mention the grave in the depth other than with defilement from [contact with] the dead alone.

לפני הבירה – The entirety of the Temple is called בירה/the chosen, Divine residence. So that they would be careful that they are not in contact with defilement.

מעצי המערכה – so that they do not embarrass whomever who lacks wood.

מיעוטו – and similarly, portions of the sacrifices left over beyond the legal time and bound to be burned of the pure Passover [offering].

הציקנין – (Pesahim 82a) – the miserly. Narrow-minded/selfish, burn that lesser part that had been defiled and the remnant portions of the sacrifices left over beyond the legal time and bound to be burned from a pure Passover [sacrifice], in front of the chosen, Divine residence.

הפסח שיצא – outside of the walls [of Jerusalem].

ישרף מיד – [it should be burned immediately] on the fourteenth [of Nisan] and he does not have to delay until the morning of the fifteenth in order that it is appearance is allowed to spoil (i.e., wait until the flesh looks disfigured by beginning decay), that is, that it should come to be portions of the sacrifices left over beyond the legal time and bound to be burned. But however, on the Holiday/Yom Tov, he is not able to burn it as we don’t burn Holy Things on Yom Tov.

נטמאו בעלים או שמתו – there is no invalidation of his body other than on account of something else.

תעובר צורתו – He should wait until it comes to be portions left over beyond the legal time, and afterwards he should burn it.

אף זה ישרף מיד – Rabbi Yohanan ben Beroka does not disagree with the First Tanna/teacher [of the Mishnah] other than when the owners became defiled or they had died prior to the tossing of the blood, and it is not considered meat to be eaten and it is for him like an invalidation of his body. But the Halakha is not according to Rabbi Yohanan ben Beroka.

העצמות – for he is not able to break them because the break of the bone is prohibited, and there remains among them the brain/marrow which requires burning.

והגידין – which are forbidden to be eaten and one is not liable for them from the Torah, such as the case of the fat of the sciatic nerve which is permissible, but holy Jews practiced regarding them with a prohibition. Alternatively, the outer sinew which is closest to the skin which is prohibited, and we are not liable concerning it, but from the Torah, it is a remnant left over beyond the legal time, and it is impossible to eat it for the Rabbis prohibited it.

והנותר – the meat of the Passover [offering] that they had been careless about while eating it and it became a remnant left over beyond the legal time.

ששה עשר – which is the Intermediate Days of the Festival. Even though it had become defiled in the morning of the first [day], it is not permitted to burn it on the Holy Day, for the burning of Holy Things is a positive commandment, and the Holy Day is a positive commandment and a negative commandment, and a positive commandment does not override a negative commandment and a positive commandment.

כל הנאכל בשור הגדול – that already had become distasteful, all in the future will get harder.

יאכל בגדי הרך – appropriate for eating on Passover all eight days. But what is not eaten with a large ox, is not registered upon it during Passover, even though that it is soft now, since it will get hard over the course of time.

וראשי כנפים וסחוסים – This is how it should be read: And that which is eaten of the big ox – the ends of the shoulder blades, the gristles, which we call טנרוס /TANROS in the foreign language that are at the head of the shoulder blade and the rest of the gristles such as the ear-lobe and the gristles of the breast and the small ribs at the end of the spine, since the big ox which is eaten by boiling, they eat the soft lamb roasted.

אבל המותיר בטהור וכו' – as it is written (Exodus 12:10): “You may not leave any of it over until morning; if any of it is left until morning, you shall burn it.” The Biblical verses comes to give a positive commandment after a negative commandment, to say that if you transgressed the negative commandment, fulfill the positive command and you won’t be flogged. Alternatively, since it is a negative commandment which has no action with it, and any negative commandment that doesn’t have an action associated with it, one is not flogged for it.

והשובר בטמא וכו' – as it is written (Exodus 12:46): “nor shall you break a bone of it,” a kosher/fit individual is warned on the breaking of a bone, but he is not warned on the breaking of a bone of something invalid.

A limb from the Paschal sacrifice.

Part of [a limb] left [the group's] boundaries, and it is necessary to chop the portion that exited; as it says (Exodus 22) "And meat that was torn (died without slaughter) in the field you should not eat," this is explained to refer to any flesh that was left out in the field i.e. it left it's boundaries; Like holy of holies that went beyond the courtyard or lesser holies that exited Jerusalem: that meat that left is considered "torn" and you should not eat it.

Cut the part of the meat that exited in a circle until the bone.

And peel the meat that didn't depart until it reaches the joint, and eat the peeled meat since it did not exit, and chop the joint and send off the entire bone of which part left the boundary.

And with mukdashim: other sacrifices sans the paschal sacrifice cleave the portion that exited (through the bone) with a cleaver. With the paschal sacrifice it is forbidden to do this, since it is prohibited from having a bone broken.

He cut it with a hatchet: The same part of the limb that came out. And on Passover, he cannot do so because he is warned about breaking a bone.

From the door-wing and inside: A door-wing is any place where the door closes i.e. the place that the door overlaps and taps when it is closed. (This is the inner lip of thick portion of the door until the spot of closure. From the wing inwards.) This is entirely inside the city.

As inside: and eat there the lesser holies.

From the door-wing and towards the outside: This is from the point of closure outwards, it is considered outside.

The windows that are in the walls of Jerusalem. And the thickness of the top of the wall in the roof, is considered like the inside.

שתי חבורות שהיו אוכלות – one Passover [offering].

אלו הופכים פניהם הילך ואלו הופכים פניהם הילך – and even if they appear as two groups eating one Passover [sacrifice], we don’t care, for the All-Merciful said (Exodus 12:7): “of the houses in which they are to eat it,” which implies two people eating one Passover [sacrifice] in two houses, as it is written: "יאכלו" /”they are to eat it” [two] "אתו"/”it” - one Passover [sacrifice] in two [houses]. And both groups turn their faces like they are in two homes. (see Talmud Pesahim 86a)

והמיחם – that warms up the warm foods that they pour in it wine, it is permissible to place it in the middle in order that it be pleasing for both groups to pour to here and to there, and even though that it separates between the groups, we don’t care.

וכשהשמש – [the waiter] who serves both group, stands from one group – one when he began to eat the Passover [sacrifice] with it (i.e., the group) and pours for the other group.

קופץ את פיו – he closes and muzzles his mouth and turns his face to the side of his group, that they should not suspect him that he is eating with the other group, for one person cannot eat with two groups, as we have said.

והכלה – who is embarrassed, is permitted to turn her face to the other side and to eat, as the Passover [offering] is eaten in two groups.