Jerusalem Talmud Pesachim 7:10

משנה: הָעֲצָמוֹת וְהַגִּידִין וְהַנּוֹתָר יִשָּרְפוּ בְשִׁשָּׁה עָשָׂר. וְאִם חָל שִׁשָּׁה עָשָׂר לִהְיוֹת בַּשַּׁבָּת יִשָּרְפוּ בְּשִׁבְעָה עָשָׂר שֶׁאֵינָן דּוֹחִין לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב: MISHNAH: Pesaḥ which left²²⁷The walls of Jerusalem. or which became impure has to be burned immediately²²⁸On the 14th of Nisan.. If the owners became impure or died it shall lose its shape²²⁹Be spoiled and become unusable as sacral meat. and be brought to the place of burning^229aThe place where disqualified sacrifices and those to be burned outside the sacred domain have to be disposed of.. Rebbi Joḥanan ben Beroqa says, this one also has to be burned immediately since it has no eaters.

הלכה: עֶצֶם שֶׁאֵין עָלָיו בָּשָׂר. רִבִּי יוֹחָנָן אָמַר. אָסוּר לְשׁוֹבְרוֹ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. מוּתָּר לְשׁוֹבְרוֹ. מָתִיב רִבִּי יוֹחָנָן לְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. וְהָא תַנִּינָן. הָעֲצָמוֹת וְהַגִּידִין וְהַנּוֹתָר יִשָּרְפוּ בְשִׁשָּׁה עָשָׂר. וְיִקּוֹץ. מִפְּנֵי הַמּוֹחַ שֶׁבַּקּוֹלִית. וְיַחֲלוֹץ אֶת הַבָּשָׂר מִן הָעֶצֶם וְיִהֲנֶהּ מִן הָעֶצֶם. סָבְרִין מֵימַר. אֵין חוֹלְצִין אֶת הַפָּסוּל. אָמַר רִבִּי לָעְזָר. וַאֲפִילוּ תֵימַר. חוֹלְצִין. פָּתַר לָהּ כְּרִבִּי יַעֲקֹב. דְּרִבִּי יַעֲקֹב אָמַר. הַבָּא בַכוֹשֶׁר מִשָּׁעָה רִאשׁוֹנָה וְנִיטְמָא אָסוּר בִּשְׁבִירַת הָעֶצֶם. רִבִּי אִימִּי בְּשֵׁם רִבִּי לָעְזָר. מַה טַעַם אָמְרוּ. הָעֲצָמוֹת וְהַגִּידִין וְהַנּוֹתָר יִשָּרְפוּ בְשִׁשָּׁה עָשָׂר. שֶׁהַשּׂוֹרֵף יֵשׁ בּוֹ מִשּׁוּם שׁוֹבֵר. שְׁמוּאֵל אָמַר. נִימְנִין עַל מוֹחַ שֶׁבָּרֹאשׁ וְאֵין נִימְנִין עַל מוֹחַ שֶׁבַּקּוֹלִית. נִימְנִין עַל מוֹחַ שֶׁבָּרֹאשׁ. שֶׁהוּא יָכוֹל לְהוֹצִיאוֹ דֶּרֶךְ הָאוֹזֶן. וְאֵין נִימְנִין עַל מוֹחַ שֶׁבַּקּוֹלִית. שֶׁאֵינוֹ יָכוֹל לְהוֹצִיאוֹ אֶלָּא דֶרֶךְ שְׁבִירָה. רִבִּי יוֹחָנָן אָמַר. נִימְנִין עַל מוֹחַ שֶׁבַּקּוֹלִית. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹחָנָן. אֵין נִמְנִין עַל מוֹחַ שֶׁבַּקּוֹלִית. וְאִם נִמְנֶה נִמְנֶה. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן. וְיִשְׂרֹף וְיִמְנֶה. מִפְּנֵי אָבְדָּן קֳדָשִׁים. עַל דַּעְתֵּיהּ דִּשְׁמוּאֵל. יִשְׂרֹף וְיִמְנֶה. סָבַר שְׁמוּאֵל כְרִבִּי יַעֲקֹב. [דְּרִבִּי יַעֲקֹב] אָמַר. הַבָּא בַכוֹשֶׁר מִשָּׁעָה רִאשׁוֹנָה וְנִיטְמָא אָסוּר בִּשְׁבִירַת הָעֶצֶם. HALAKHAH: A bone with no meat on it, Rebbi Joḥanan said, one is forbidden to break it; Rebbi Simeon ben Laqish said, one is permitted to break it²⁵⁸While it is a biblical commandment not to break a bone of the Pesaḥ (Ex. 12:46), it is generally accepted that bone material is inert like wood; cf. Orlah 1:4, Note 163. Therefore the prohibition can only refer to a bone with some meat on it or to the marrow inside the bone. The question may be asked only for a bone whose marrow does not add up to the volume of an olive, since otherwise the marrow, being edible, becomes leftover and has to be burned with the leftover meat.. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish: Did we not state, “the bones, the sinews, and leftovers are to be burned on the Sixteenth^258aText of the Mishnah in the independent Mishnah mss. and the Babli.”? Could he not chop? Because of the marrow in a marrow-bone²⁵⁹One treats all bones as marrow bones to avoid problems in borderline cases. A different approach in Babli 84b referring to Mishnah 8.. Could one not strip off all meat from the bone and profit from the bone? They wanted to say that one may not strip off from the disqualified. Rebbi Eleazar said, and even if you say that one may strip, he explains it following Rebbi Jacob, since Rebbi Jacob said, the prohibition of breaking a bone applies if at the start it was qualified and then became impure²⁶⁰Babli 84b. The prohibition of breaking a bone applies even to the leftovers with or without marrow; cf. Mekhilta dR. Ismael Bo15 (pp. 53–54).. Rebbi Immi in the name of Rebbi Eleazar: why did they say, “the bones, the sinews, and leftovers are to be burned on the Sixteenth”? Because he who burns causes breaking²⁶¹It is forbidden when roasting the lamb on the 14th to cut the meat from the bones and expose the bones to direct fire to cause them to break and give access to the bone marrow.. Samuel said, one may subscribe to the brain in the head but one may not subscribe to the marrow in a marrow bone²⁶²Babli 84b. One may subscribe to the brain in the head because one can take it out through the ear. But one may not subscribe to the marrow in a marrow bone since one could only extricate it by breaking. Rebbi Joḥanan said, one may subscribe to the marrow in a marrow bone. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan, one may not subscribe to the marrow in a marrow bone, but if he subscribed, he subscribed²⁶³He disagrees with the previous statement that burning is like breaking. Since the Pesaḥ may be eaten only by the subscribers to it, if somebody subscribed to the marrow he may open the bone by holding it into the fire; even though this is frowned upon it is not forbidden.. In Rebbi Joḥanan’s opinion, could he not burn and subscribe? Because of the loss of sancta²⁶⁴Since some of the edible marrow also will be burned and become inedible.. In Samuel’s opinion, could he not burn and subscribe? Samuel thinks like Rebbi Jacob, as Rebbi Jacob said, the prohibition of breaking a bone applies if at the start it was qualified and then became impure.

מַה חֲמִית מֵימַר. וְלֹא תוֹתִירוּ מִמֶּנּוּ עַד בּוֹקֶר וְהַנּוֹתָר מִמֶּנּוּ עַד בּוֹקֶר בָּאֵשׁ תִּשְׂרוֹפוּ. אַחַר שְׁנֵי בְקָרִים אַחַר בּוֹקְרוֹ שֶׁלְאַרְבָּעָה עָשָׂר וְאַחַר בּוֹקְרוֹ שֶׁלַחֲמִשָּׁה עָשָׂר. וְכָתוּב וְהַנּוֹתָר מִבְּשַׂר הַזָּבַח בַּיּוֹם הַשְּׁלִישִׁי בָּאֵשׁ יִשָּׂרֵף. ²⁶⁵This paragraph is copied from Šabbat 2, Notes 50–51; it starts with a question the reason of which is found only there. Here it is used to explain why the Mishnah requires the leftovers to be burned on the Sixteenth when from the verse one would have expected that it would be the 15^th. What did you see that you said so? You shall not leave any leftovers until the morning; what is left over from it until morning you shall burn in fire²⁶⁶Ex. 12:9.. After two mornings, one the morning of the (14^th) and the other the morning of the (15^th)²⁶⁷The correct version is in K and Šabbat,15^th and 16^th.. And it is written²⁶⁸Lev.7:17., what is left of the well-being sacrifice should be burned on the third day.

מָהוּ לְהַצִּית אֶת הָאוֹר בִּמְדוּרַת חָמֵץ. מָאן דִּילִיף מִן הַנּוֹתָר. אָסוּר. מָאן דְּלָא יְלִיף מִן הַנּוֹתָר. מוּתָּר. אָמַר רִבִּי בּוּן בַּר חִיָיה. יָרְדוּ לָהּ כְּשִׁיטַת רִבִּי יִשְׁמָעֵאל (וכו׳). [כְּמַה דְרִבִּי יִשְׁמָעֵאל אָמַר תַּמָּן. תִּינּוֹק שֶׁעָבַר זְמַנּוֹ נִמּוֹל בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה. וְהָכָא עִיבֵּר זְמַנּוֹ נִשְׂרַף בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה.] May one start fire on a pyre of leavened matter²⁶⁹May one dispose of one’s leavened matter by making a pyre on the 14^th and have it burn into the 15^th which is a holiday.? For him who infers from leftovers it is prohibited; for him who does not infer from leftovers it is permitted²⁷⁰This is the disagreement between R. Jehudah and the rabbis explained in Halakhah 2:1, Notes 66 ff. As stated in the Mishnah, leftover sacra may not be burned on a holiday.. Rebbi Abun bar Ḥiyya said, they came to it ²⁷¹This is from Šabbat 2, Notes 58–59. following the argument of Rebbi Ismael. (etc.) [Just as Rebbi Ismael said, a baby whose time has passed can be circumcised either during the day or during the night, so when its time has passed the sanctum may be burned either during the day or during the night.]