(ב) אין צולין את הפסח לא על השפוד ולא על האסכלא. אמר רבי צדוק: מעשה ברבן גמליאל שאמר לטבי עבדו, צא וצלה לנו את הפסח על האסכלא. נגע בחרסו של תנור - יקלוף את מקומו. נטף מרטבו על החרס וחזר עליו - יטול את מקומו. נטף מרטבו על הסלת - יקמוץ את מקומו.
(ג) סכו בשמן תרומה, אם חבורת כהנים - יאכלו. אם ישראל, אם חי הוא - ידיחנו, ואם צלי הוא - יקלוף את החיצון. סכו בשמן של מעשר שני - לא יעשנו דמים על בני חבורה, שאין פודין מעשר שני בירושלים.
(ד) חמשה דברים באין בטמאה ואינן נאכלין בטמאה: העמר, ושתי הלחם, ולחם הפנים, וזבחי שלמי צבור, ושעירי ראשי חדשים. הפסח שבא בטמאה נאכל בטמאה, שלא בא מתחלתו אלא לאכילה.
(ה) נטמא הבשר והחלב קים - אינו זורק את הדם. נטמא החלב והבשר קים - זורק את הדם. ובמקדשין אינו כן, אלא אף על פי שנטמא הבשר והחלב קים - זורק את הדם.
(2) We may not roast the Pesach sacrifice on a [metal] spit, nor on a gridiron. Rabbi Tsadok said, "It happened that Rabban Gamliel [once] said to Tavi his slave, 'Go and roast the Pesach sacrifice for us on a gridiron.'" If [the roasted lamb] touched the oven's ceramic [surface, that part of the meat] must be peeled off. If its juices dripped onto the ceramic, and [dripped] back onto [the lamb, that part of the meat] must be taken off. If the dripping fell on [hot] fine flour, one should take [that part of the flour] in a handful [and burn it].
(3) If one anointed [basted] it with oil that was terumah [a portion of a crop given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household], and the company appointed to eat it [consists of] Kohanim [members of the priestly caste, a subgroup of tribe of Levi, which is uniquely responsible for maintaining and carrying out the sacrificial services in the Temple], they may eat it; but if it is of [common] Israelites; if it is raw, they must wash it off; if it is [already] roasted, one must peel off the outer [surface]. If one anointed [basted] it with oil that was ma'aser sheni [the second tithe of produce, which must be taken to Jerusalem and consumed there], its [value may not be charged] to the company in money, because we may not redeem ma'aser sheni in Jerusalem.
(4) Five [kinds of sacrifices] may be brought [sacrificed, even if those who offer them should be] in [a state of] impurity, but may not be eaten in [a state of] impurity: the omer [the special barley offering, offered the day after Pesach, which permits grain harvested in the new harvest to be eaten]; the two loaves [offered on Shavuot]; the shewbread; the shalmei tzibur [shelamim offering brought by/on behalf of all Israel – specifically, the two sheep brought along with the leavened grain-offering on Shavu’ot]; and the he-goats [offered on] Rosh Chodesh [the first day of the new month, one which special prayers and sacrifices are offered]. The Pesach sacrifice which was brought [sacrificed] in [a state] of impurity, may be eaten in [a state, of impurity] because the [commandment of the Pesach sacrifice] was not [given] to begin with, except [so that the sacrifice] be eaten.
(5) If the meat of the Pesach sacrifice became impure, and [its] chelev [fats around the stomach, intestines, and kidneys of some animals which are forbidden for eating] remains [pure], one may not sprinkle [its] blood [on the altar]; if [its] chelev became impure, and the meat remains [pure], one may sprinkle [its] blood. And it is not like this with [other sacrifices], but rather even though the meat [of these] became impure, and the chelev remains [pure], one may sprinkle [their] blood [on the altar].