משנה: כֵּיצַד צוֹלִין אֶת הַפֶּסַח שַׁפּוּד שֶׁל רִמּוֹן תּוֹחֲבוֹ מִתּוֹךְ פִּיו עַד בֵּית נְקוּבָתוֹ וְנוֹתֵן אֶת כְּרָעָיו וְאֶת בְּנֵי מֵעָיו לְתוֹכוֹ דִּבְרֵי רִבִּי יוֹסֵי הַגָּלִילִי. רִבִּי עֲקִיבָה אוֹמֵר כְּמִין בִּישּׁוּל הוּא זֶה אֶלָּא תוֹלִין חוּצָה לוֹ׃ MISHNAH: How does one roast the Pesaḥ1Since the verse Exodus.12.9">Ex. 12:9 requires: Do not eat from it raw, or cooked in water, but roasted in fire, its head with its hooves and its innards.? A spit of pomegranate wood2Hardwood which will not ooze sap into the meat. The sap would cook the meat near the spit; and the meat may not be eaten as Pesaḥ. he sticks from its mouth to its buttocks and puts the hooves and its innards into it, the words of Rebbi Yose the Galilean. Rebbi Aqiba says, this is a kind of cooking3Since the innards will be heated not by the fire but by hot moist meat.; but one hangs them outside.
הלכה: כֵּיצַד צוֹלִין אֶת הַפֶּסַח כול׳. לָמָּה שֶׁלְרִימּוֹן. אָמַר רִבִּי חִייָה בָּר בָּא. כָּל־הָעֵצִים בּוֹצְצִין מַשְׁקִין וְשֶׁלְרִימּוֹן אֵינוֹ בוֹצֵץ מַשְׁקִין. מַה אֲנָן קַייָמִין. אִם בְּלַחִין. אֲפִילוּ שֶׁלְרִימּוֹן בּוֹצֵץ. אִם בִּיבֵישִׁין. אֲפִילוּ כָל־הָעֵצִים אֵינָן בּוֹצְצִין. אֶלָּא כֵינִי. כָּל־הָעֵצִים יְבֵישִׁין מִבַּחוּץ וְלַחִין מִבִּפְנִים. רִימּוֹן יָבֵשׁ מִבַּחוּץ יָבֵשׁ מִבִּפְנִים. HALAKHAH: “How does one roast the Pesaḥ” etc. Why of pomegranates? Rebbi Ḥiyyas bar Abba said, all wood oozes fluid, but of pomegranates does not ooze fluid. Where do we hold? If fresh, even pomegranate {[wood} oozes. If dry, all other wood does not ooze. But it is so: All other wood if it is dry outside still is moist inside. Pomegranate {wood} if dry outside is dry inside.
תַּנֵּי בְשֵׁם רִבִּי יוּדָה. צוֹלֶה אוֹתוֹ בִשְׁפוּד שֶׁלְמַתֶּכֶת. אָֽמְרוּ לוֹ. וַהֲרֵי הוּא רוֹתֵחַ וּמַרְתִּיחַ. אָמַר לָהֶן. [כְּשֵׁם] שֶׁלְעֵץ אֵינוֹ נִשְׂרַף כָּךְ שֶׁלְמַתֶּכֶת אֵינוֹ מַרְתִּיחַ. אָֽמְרוּ לוֹ. לֹא דוֹמֶה הָעֵץ לַמַּתֶּכֶת. שֶׁהָעֵץ חַם מִקְצָתוֹ לֹא חַם כּוּלּוֹ. שֶׁלְמַתֶּכֶת חַם מִקְצָתוֹ חַם כּוּלּוֹ. It was stated4Tosephta 5:8; Pesachim.74a">Babli 74a. in the name of Rebbi Jehudah: He roasts it on a metal spit. They said to him, is it not hot and heats5Then the inner parts of the lamb are cooked by the heat of the spit, not roasted by the fire outside; cf. Pesachim 7:2:2-11:4" href="/Jerusalem_Talmud_Pesachim.7.2.2-11.4">Halakhah 2.? He said to them, just as the wooden one is not burned, so the metal one does not heat. They said to him, wood is not comparable to metal, for wood, if it is hot somewhere, is not hot everywhere, but metal if hot somewhere is hot everywhere.
אִית תַּנָּיֵי תַנֵּי. תּוֹחְבוֹ מִבֵּית נְקוּבָתוֹ עַד שֶׁהוּא מַגִּיעַ לְתוֹךְ פִּיו. עַל דַּעְתֵּיהּ דְּהָדֵין תַּנָּייָה בַרְייָה חוֹזֵר וְהוֹפְכוֹ. There are Tannaim who stated, he sticks from its buttocks to its mouth. In the opinion of this baraita teacher he turns it around6The argument implies that the lamb was roasted on a vertical spit, like shawarma. According to the Tanna of the Mishnah, the pointed end of the stick stands out at the top; the lamb, whose meat has not been koshered, hangs down and the blood can flow out through the cut in the neck; koshering is not needed. But in the scenario of the baraita, the spit has to be turned around, with the pointed end at the bottom..
מַה. כְּיֶרֵיךְ [עָבָה] עֲבַד לֵיהּ רִבִּי יוֹסֵי הַגָּלִילִי. אוֹ קְּרָיי דְרַשׁ רֹאשׁ֥וֹ עַל־כְּרָעָ֖יו וְעַל־קִרְבּֽוֹ׃ מַה נְפַק מִבֵּינֵיהוֹן. צְלָייוֹ כִגְדִי שֶׁלְחוּלִין. אִין תֵּימַר כְּיֶרֵיךְ עָבָה עֲבַד לֵיהּ רִבִּי יוֹסֵי הַגָּלִילִי. פָּסוּל. אִין תֵּימַר קְּרָיי דְרַשׁ רֹאשׁ֥וֹ עַל־כְּרָעָ֖יו וְעַל־קִרְבּֽוֹ. כָּשֵׁר. חָתַךְ מִמֶּנּוּ בָשָׂר וּצְלָייוֹ בוֹ. אִין תֵּימַר כְּיֶרֵיךְ עָבָה עָבִיד לֵיהּ רִבִּי יוֹסֵי הַגָּלִילִי. כָּשֵׁר. אִין תֵּימַר קְּרָיי דְרַשׁ רֹאשׁ֥וֹ עַל־כְּרָעָ֖יו וְעַל־קִרְבּֽוֹ. פָּסוּל. צְלָייוֹ בַּחֲבַל שֶׁלִּקְדֵירָה. אִין תֵּימַר כְּיֶרֵיךְ עָבָה עֲבַד לֵיהּ רִבִּי יוֹסֵי הַגָּלִילִי. פָּסוּל. אִין תֵּימַר קְּרָיי דְרַשׁ רֹאשׁ֥וֹ עַל־כְּרָעָ֖יו וְעַל־קִרְבּֽוֹ. כָּשֵׁר. לֹא כֵן תַּנֵּי. צְלִי־אֵ֔שׁ. לֹא צְלִי קְדֵירָה. [שָׁנִי לָהּ]. בְּנוֹגֵעַ בְגוּפָהּ שֶׁלִּקְדֵירָה. הָדָא אָֽמְרָה. קְּרָיי דְרִישׁ. What? Does Rebbi Yose the Galilean consider it as thick hips7Is his argument a practical one? Since it is assumed that the inner parts also will be roasted by the fire burning under the lamb, there is no reason that the innards, if put inside, will not be roasted., or does he explain the verse8Deuteronomy.12.9">Deut. 12:9. As explained in the next paragraph, he reads “on” to mean in direct bodily contact; and this is guaranteed at all times only if the hooves and innards are tucked inside the body., its head, on its hooves, and on its innards. What is the difference between them? If he roasted it like a profane lamb9Innards and hooves separate from the body.. If you are saying that Rebbi Yose the Galilean considers it as thick hips, it is disqualified10One has to read “qualified”. This is the reading of the quote in Or Zaruaˋ II §229. This author is usually trustworthy in his readings.; if you are saying that he explains the verse, its head, on its hooves, and on its innards, it is qualified11Read: disqualified, confirmed by Or zaruaˋ. Clearly, if the innards hang in the fire separate from the body, they will be roasted but the verse is violated.. If he cut some meat from it and roasted it inside, if you are saying that Rebbi Yose the Galilean considers it as thick hips, it is qualified; if you are saying that he explains the verse, its head, on its hooves, and on its innards, it is disqualified12In the first case the meat will be roasted, therefore being qualified as Pesaḥ; but the verse does not permit to roast anything inside the body except innards and hooves.. If he roasted it in the steam of a pot, if you are saying that Rebbi Yose the Galilean considers it as thick hips, it is disqualified13Read: qualified (Or zaruaˋ).; if you are saying that he explains the verse, its head, on its hooves, and on its innards, it is qualified14Read: disqualified (Or zaruaˋ).. But did one not state, roasted in fire, not roasted in a pot. [Explain it,] if it touched the body of the pot. This15Not the preceding inconclusive discussion but the following discussion of the verse. implies that he explained the verse.
הַכֹּל מוֹדִין בְּעָלָיו שֶׁהוּא סָמוּךְ. מַה פְלִיגִין. בְּעַל. אַבָּא שָׁאוּל אוֹמֵר. עַל הַמַּעֲרָכָה סָמוּךְ לַמַּעֲרָכָה. וְרַבָּנִין אָֽמְרִין. עַל הַמַּעֲרָכָה עַל גַּגָּהּ שֶׁלְמַעֲרָכָה. אַתְיָא דְאַבְּא שָׁאוּל כְּרִבִּי עֲקִיבָה. וּדְרַבָּנִין כְּרִבִּי יוֹסֵי הַגָּלִילִי. רִבִּי אוֹמֵר. אֲפִילוּ עֲשָׂאָן שְׁנֵי סְדָרִין שֶׁלְאַרְבַּע עֶשׂרֵה רוֹאִין אֶת הָעֶלְיוֹנוֹת כְּאִילּוּ אֵינָן וְהַתַּחְתּוֹנוֹת כְּשֵׁירוֹת. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי יוֹחָנָן. רִבִּי וְאַבָּא שָׁאוּל בְּשִׁיטַּת רִבִּי מֵאִיר בְּשׁוּלְחָן. Everybody agrees that “on it” means “in contact”. Where do they disagree? About “on”. 16This refers to Menachot 11:5" href="/Mishnah_Menachot.11.5">Mishnah Menaḥot 11:5, Menachot.97a">Babli Menaḥot 97a, about the placement of incense on the table with the shew-bread. The verse says (Leviticus.24.7">Lev. 24:7): Put pure incense on the array(מַעֲרֶכֶת not מַעֲרָכָה). Abba Shaul says nearby, the rabbis say on top. Abba Shaul says, on the array, near the array. But the rabbis say, on the array, on top of the array. It turns out that Abba Shaul parallels Rebbi Aqiba, and the rabbis Rebbi Yose the Galilean17Since R. Aqiba requires the innards to bu hung outside, i. e. nearby.. Rebbi says, even if he made them two arrangements of fourteen, one considers the upper one as nonexistent and the lower ones are qualified18There are twelve shew-breads. If one made two too many, 7 to a row instead of 6, the additional two can be disregarded and the incense put on top, since we do not read “on” to imply touching.. Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: Rebbi and Abba Shaul use in the method of Rebbi Meïr for the table19Menachot 11:5" href="/Mishnah_Menachot.11.5">Mishnah Menaḥot 11:5 The table in the Tabernacle was 2 cubits long. According to R. Jehudah, the cubit was 5 hand-breadths, according to R. Meïr 6 hand-breadths. Six shew-breads in one row took up 10 handbreadths. This leaves 2 hand-breadths space where according to Abba Shaul the incense was placed, and according to Rebbi another bread could be placed.
The argument shows that the text of the Leiden ms. is correct, attributing the statement about the shew-bread to Rebbi, against the reading of K which attributes it to R. Yose the Galilean..
תּוֹךְ בָּר דִּבְרֵי רִבִּי טַרְפוֹן. רִבִּי יִשָׁמָעֵאל אוֹמֵר. מְקוּלָּס. אַתְיָא דְרִבִּי טַרְפוֹן כְּרִבִּי עֲקִיבָה. וּדְרִבִּי יִשָׁמָעֵאל כְּרִבִּי יוֹסֵי הַגָּלִילִי. דְּתַנֵּי. רִבִּי יוֹסֵי [הַגָּלִילִי] אוֹמֵר. אֵי זֶהוּ גְדִי מְקוּלָּס. כּוּלּוֹ צְלִי. רֹאשׁ֥וֹ עַל־כְּרָעָ֖יו וְעַל־קִרְבּֽוֹ. שֶׁלַק מִקְצַת אוֹ בִישֵּׁל מִקְצַת אֵין זֶה גְדִי מְקוּלָּס. מַכְנִיסִין גְדִי מְקוּלָּס בְּלֵילֵי יוֹם טוֹב הָרִאשׁוֹן שֶׁלְחַג וּבְיוֹם טוֹב הָאַחֲרוֹן שֶׁלְפֶּסַח. מַכְנִיסִין עֵגֶל מְקוּלָּס בְּלֵילֵי יוֹם טוֹב הָרִאשׁוֹן שֶׁלְפֶּסַח. אֲבָל לֹא גְדִי מְקוּלָּס. Inside-out, the words of Rebbi Tarphon. Rebbi Ismael says, helmeted20Rashi’s explanation, Pesachim.74a">Babli 74a.. It turns out that Rebbi Tarphon parallels Rebbi Aqiba, and Rebbi Ismael Rebbi Yose the Galilean; as we have stated: Rebbi Yose the Galilean said, 21Tosephta Yom Ṭov 2:15. The same text in Beitzah 2:7:2-3" href="/Jerusalem_Talmud_Beitzah.2.7.2-3">Beṣah 2:7 (61c line 62); cf. Pesachim.74a">Babli 74a.“what is a helmeted kid-goat? Entirely roasted, its head, on its hooves, and on its innards. If he parboiled part of it, or cooked part of it, this is not a helmeted kid-goat. One serves helmeted kid-goat in the evening of the first day of Tabernacles, and on the last day of Passover22This is the Tosephta’s and the corrector’s text in Beṣah; one Tosephta ms. and K have “on the first day of Passover”. Both texts are acceptable; the roasted kid-goat is forbidden only during the first night. It is remarkable that Pentecost is not mentioned in this context; this may indicate an early form of the usage of German Jews to eat dairy on the first day of Pentecost.. One serves helmeted calf on the first night of Passover but not helmeted kid-goat23Roast meat is acceptable as long as it is not sheep or goat..”
תַּנֵּי. אָמַר רִבִּי יסֵה. תּוּדֵוֹס אִישׁ רּוֹמִי הִנְהִיג אֶת אַנְשֵׁי רוֹמִי שֶׁיְּהוּ אוֹכְלִין גְּדָיִים מְקוּלָּסִין בְּלֵילֵי פְסָחִים. שָֽׁלְחוּ חֲכָמִים וְאָֽמְרוּ לוֹ. אִילוּלֵא שֶׁאַתּ תֵּווּדַס לֹא הָיִינוּ מְנַדִּין אוֹתָךְ. מָהוּ תֵּווּדַס. אָמַר רִבִּי חֲנַנְיָה. דַּהֲוָה מְשֵׁלֵּחַ פַּרְנָסַתְהוֹן דְּרַבָּנִין. לֹא נִמְצֵאתָ מֵבִיא אֶת הָרַבְּים לִידֵי אֲכִילַת קֳדָשִׁים בַּחוץ. שֶׁכָּל־הַמֵּבִיא אֶת הָרַבְּים לִידֵי אֲכִילַת קֳדָשִׁים בַּחוץ צָרִיךְ נִידּוּי. 24In addition to the Beṣah text (צ), this paragraph also is in Moˋed qaṭan 3:1 (81d line 27,ק). Pesachim.53a">Babli 53a, Berakhot.19a">Berakhot 19a, Beitzah.23a">Beṣah23a. It was stated: Rebbi Yose said, Theudas of Rome led the people of Rome to eat helmeted kid-goat in the Passover nights, the Sages sent and said to him, if you were not Theudas, would we not put you in the ban? Who was Theudas? Rebbi Ḥananiah said, because he was providing for the rabbis. Are you not causing the public to eat sancta outside the Temple? And anybody causing the public to eat sancta outside the Temple has to be put in the ban.
רִבִּי יוֹסֵה בֵּירִבִּי בּוּן בְּשֵׁם רַב. זֹאת אוֹמֶרֶת שֶׂאָסוּר לָאָדָם לוֹמַר לַחֲבֵירוֹ. הֵא לָךְ אֶת הַמָּעוֹת וצֵא וְקַח לָךְ בָּהֵם בָּשָׂר לְפֶסַח. אֲבָל אוֹמֵר הוּא לוֹ. הֵא לָךְ אֶת הַמָּעוֹת הַלָּלוּ וצֵא וְקַח לִי בָּהֵם בָּשָׂר לִצְלוֹת. Rebbi Yose ben Rebbi Abun in the name of Rav: This25The story of Theudas. implies that a person is forbidden to say to another, here you have money and use it to buy meat for Pesaḥ for yourself26Pesachim.53a">Babli 53a.. But he may say to him, here you have money and buy me meat to roast.
רִבִּי אִימִּי בָעֵי. גָּרַף אֶת הַתַּנּוּר וּצְלָייוֹ בוֹ. אָמַר רִבִּי יִרְמְיָה. מַה צְרִיכָה לֵיהּ כְּרִבִּי יוֹסֵי הַגָּלִילִי. בְּרַם כְּרִבִּי עֲקִיבָה פְּשִׁיטָה לֵיהּ. אָמַר רִבִּי יוֹסֵי. וַאֲפִילוּ כְרִבִּי עֲקִיבָה צְרִיכָא לֵיהּ. מִשֶּׁל גְּחָלִים לָאֲוֵיר הַתַּנּוּר נִצְלֶה לַחֲצִי שָׁעָה. גְחָלִים לָאֲוֵיר הָעוֹלָם נִצְלֶה לַשָּׁעָה. מַה בֵין נִצְלֶה מִקְצָתוֹ מַחְמַת הַתַּנּוּר מַה בֵין נִצְלֶה כוּלּוֹ מַחְמַת הַתַּנּוּר. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. תַּנּוּר אֵינוֹ מוֹעִיל לַגְּחָלִים כְּלוּם. אִינוֹ אֶלָּא מַכְנִיס אֶת הֲבָל. בְּשָׁעָה שֶׁהַגְּחָלִים בָּאֲוֵיר הַתַּנּוּר נִצְלֶה לַחֲצִי שָׁעָה. בְּשָׁעָה שֶׁהַגְּחָלִים לָאֲוֵיר עוֹלָם נִצְלֶה לַשָּׁעָה. Rebbi Immi asked, if one cleaned out the tannur and roasted it in it27The tannur is a truncated clay cone with an open top and some vents on the bottom, used to generate more heat by creating a draft and keeping the heat together in its walls. The question is whether by hanging the lamb into a tannur one roasts it in fire, as required by the verse, or one roasts it in the tannur, which would be forbidden just as using a metal spit is forbidden (see also Pesachim 7:2:2-11:4" href="/Jerusalem_Talmud_Pesachim.7.2.2-11.4">Halakhah 2. Pesachim.95a">Babli 95a.)? Rebbi Jeremiah said, his problem is following Rebbi Yose the Galilean, but it is obvious for him following Rebbi Aqiba28Since for R. Yose the Galilean the innards are roasted indirectly, inside the lamb, it is possible that he accept the use of a tannur while for R. Aqiba it should be clear that the roast must be in the open air.. Rebbi Yose said, even following Rebbi Aqiba it is problematic for him. From the coals into the air of the tannur it is roasted in half an hour. From the coals into free air it is roasted in one hour. What is the difference between being roasted half because of the tannur or being roasted entirely because of the tannur? Rebbi Yose ben Rebbi Abun said, the tannur does nothing for the coals, it only keeps the heat together29One has to say that since in open air one may increase the heat by using bellows to increase the flames, the bottom vents of the tannur do not make the roasting a funxtion of the tannur. Tosaphot 95a s.v. וברפו.. If the coals are inside the tannur it is roasted in half an hour; if the coals are in free air it is roasted in one hour.