[The Mishnah, Pes. 7:4, states that the Passover offering may be brought in a state of impurity and eaten in a state of impurity.] At what time did they say that the Passover offering may be eaten in a state of impurity? At any time that it started out by being brought in a state of impurity. [If] it was slaughtered in a state of purity and [then the owner] was rendered impure by the community, he [should] sprinkle the blood in a state of impurity (but see GR"A and Pes. 78b:20, "in a state of purity") and not eat the meat in a state of impurity. [If] he slaughtered in a state of purity and the blood became impure, he [should] sprinkle the blood in a state of impurity and not eat the meat in a state of impurity.

[If] the community and the Kohanim are pure and the service vessels are impure, they perform it (i.e., the slaughter of the Passover offering) in a state of impurity. At what time may the Passover offering be brought in a state of impurity? At any time that the majority of the community is impure. [If] half was pure and half was impure, the pure [half] observe Pesach Rishon and the impure [half] observe Pesach Sheni. [However,] an individual may tip the balance (i.e., he may intentionally make himself impure, thereby creating an impure majority (Pes. 80a:4)), in order [for the entire community] to observe [the first] Passover in a state of impurity, the words of Rabbi Yehuda. Rabbi Eliezer ben Metatyah says, an individual may not [intentionally] tip the balance in order [for the entire community] to observe [the first] Passover in a state of impurity, as it says (Deut. 16:5), "You may not slaughter the Passover offering in one of your settlements" (see Y. Pes. VIII.7.2). Rabbi Shimon says, [if there are] half pure and half impure, the pure perform [the Passover offering] amongst themselves, and the impure perform amongst themselves. They said to him, they may not divide the community; rather, either everyone performs it in a state of purity, or everyone performs it a state of impurity.

Rabbi Yehoshua says, every sacrifice that is [mentioned] in the Torah as to which an olive's-bulk of flesh or an olive's-bulk of fat is left over, he sprinkles the blood on its behalf. [If] half an olive's-bulk of flesh or half an olive's-bulk of fat [is left over], he does not sprinkle the blood on its behalf. With a burnt offering, even if but half an olive's-bulk of flesh or half an olive's-bulk of fat was left over, he sprinkles the blood on its behalf because the whole [animal] is fit go up in smoke. And with a grain-offering, even if the entire grain-offering remains, but an olive's-bulk of flesh or an olive's-bulk of fat is not left over from the [accompanying] sacrifice, he does not sprinkle the blood on its behalf. And with a Passover offering, if there [remains] an olive's-bulk for each and every person [in the syndicate], he sprinkles, and if not, he does not sprinkle.

Rabbi Yehoshua says, every sacrifice that is [mentioned] in the Torah as to which the flesh became impure and the fats remain [pure], he sprinkles the blood on behalf of the fats. [If] the fats became impure and the meat remains [pure], he sprinkles the blood on behalf of the flesh. But not so with the Passover offering: Even though the flesh became impure and the fats remain [pure], he does not sprinkle the blood on behalf of the fats, since it was only brought from the start to be eaten. [If] the fats became impure and the flesh remains [pure] -- if there is an olive's-bulk for each and every person [in the syndicate], he sprinkles, and if not, he does not sprinkle.

Every public and individual sacrifice -- the tzitz (i.e., the frontplate of the Kohen Gadol) effects appeasement on the impurity of blood and on the impurity of the body, except for that of a nazir and one who performs the [slaughter of the] Passover offering, for [as to these] the tzitz appease the impurity of blood and does not appease the impurity of the body, and if one is rendered impure by the impurity of the deep (i.e., of a concealed grave), behold, it appeases. How so? If he was going to slaughter the Passover offering and they said to him, "A dead person was with you in a house that you entered," or "[A dead person was] under a stone that you sat upon," and it became known to him either after he performed the [slaughter of the] Passover offering or before he performed the [slaughter of the] Passover offering, he needs to observe Pesach Sheni. But if they said to him, "A grave of the deep was with you in a house that you entered," or "under a stone that you sat upon," and it became known to him before he performed the [slaughter of the] Passover offering, he needs to observe Pesach Sheni (however, unlike in the first case, he is not disqualified if he is informed after the slaughter).

[If] he slaughtered it before it became known to him that the owners had withdrawn their hands from it, or they had died, or they became impure, it is burned immediately. Rabbi Yishmael bar Rabbi Yochanan ben Berokah says, if there is enough time for him to have been made aware, he burns it immediately, and if not, its form is allowed to decay and it is removed to the house of burning. This is the general rule: If disqualification befell it [due to impurity] of the body, it is burned immediately. [If due to impurity] of the blood or impurity of its owners, its form is allowed to decay and it is removed to the house of burning.

One who burns the bones or cuts into the sinews or the horns or the hooves [of the Passover offering] has not violated a negative commandment. The raw bones and sinews -- behold, they are like the flesh in every respect. One who breaks a bone of a pure Passover offering -- behold, he receives forty lashes, but the Passover offering itself remains valid, and one fulfills his obligation of the Paschal lamb through it. A valid Passover offering -- he is liable on its account under the laws [prohibiting the] breaking of a bone (Ex. 12:46). A disqualified Passover offering -- he is not liable on its account under [the laws prohibiting the] breaking of a bone. Rabbi Ya'akov says, [if the Passover offering] was once valid and it became disqualified, he is liable on its account under "breaking of a bone." [If] it did not have a period of validity before it became disqualified, he is not liable on its account under "breaking of a bone." Rabbi Shimon says, even if it was once valid and it became disqualified, he is not liable on its account under "breaking of a bone." Rabbi Yishmael bar Rabbi Yochanan ben Berokah says, even if only one of its limbs became disqualified [and the rest remained valid], he is not liable on its account under "breaking of a bone."

One who breaks the bone [of the Paschal lamb] in order to eat an olive's-bulk of marrow -- [if it was from] the marrow that is in the head (i.e., the brain), or that is in the thigh-bone, he does not violate a negative commandment, and the marrow itself is valid, and he may fulfill the obligation [of partaking of the Passover offering] through it, and he may be liable through it under [the laws of] piggul and notar, and under [the laws of] impurity, and the impurity of carrying, and a lentil's-bulk [of its carcass renders him impure] through touching. The general rule of the matter of the marrow: Behold, it is like flesh in every respect. [If] he ate an olive's bulk of it raw or boiled -- before it gets dark [on Passover Eve], behold he is exempt, [and] from the time it gets dark, behold, he is liable. [If he ate] an olive's bulk of it roasted -- before it gets dark, he has not exempted himself from the syndicate, [and] from the time it gets dark, behold, he has exempted himself from the syndicate* himself, etc." (see Pes. 41b:7).

One who takes an olive's-bulk of meat [of the Paschal lamb] out of a house [and brings it] to [another] house, or from syndicate to syndicate at the time of eating -- behold, he is liable, as it is said (Ex. 12:46): "Do not remove from the house any of the meat, outside [etc.]." Even though it is said "In one house [it is to be eaten]" (ibid.), they may eat it in their courtyards or on their roofs. What is meant by "in one house"? He should eat with one group. Rabbi Shimon says, behold, if they were sitting and eating and they saw a snake or a scorpion, behold, they may remove (lit., "uproot") their Paschal lamb and eat it in a different place, as it is said (Ex. 12:7), "on the houses in which they eat it." Thus, why does it say, "in one house it is to be eaten"? So that there will not be two syndicates eating, this one facing that one. § [In a situation where two syndicates are eating in one location (Pes. 7:13)], when the attendant stands up to mix [the wine], he must shut his mouth and turn his face, and chew until he reaches his own group and [then] swallow, so that he will not appear to be partaking of two Paschal lambs. [But] if there is only one syndicate in that place, he may eat along with the whole house and need not be concerned.