Jerusalem Talmud Pesachim 7.2

משנה: אֵין צוֹלִין אֶת הַפֶּסַח לֹא בִּשְׁפּוּד וְלֹא בָּאֶסְכָלָה. אָמַר רִבִּי צָדוֹק מַעֲשֶׂה בְּרַבָּן גַּמְלִיאֵל שֶׁאָמַר לְטָבִי עַבְדּוֹ צֵא וּצְלֵה לָנוּ אֶת הַפֶּסַח עַל הָאֶסְכָלָה. נָגַע בְּחַרְסוֹ שֶׁל תַּנּוּר יִקְלוֹף אֶת מְקוֹמוֹ. נָטַף מֵרוֹטְבּוֹ עַל הַחֶרֶס וְחָזַר עָלָיו יִטּוֹל אֶת מְקוֹמוֹ. נָטַף מֵרוֹטְבּוֹ עַל הַסּוֹלֶת יִקְמוֹץ אֶת מְקוֹמוֹ:

MISHNAH: One roasts the Pesaḥ neither on a spit nor on a grill. Rebbi Ṣadoq said, it happened that Rabban Gamliel said to his slave Tabi, go and roast us the Pesaḥ on a sacrificial hearth. If it touched the pottery of the tannur, he has to shave off its place. If some of its fluid fell on clay and returned, one has to remove this place. If some of its fluid fell on flour, one has to remove its place.

הלכה: צְלִי אֵשׁ. לֹא צְלִי שְׁפוּד. לֹא צָלִי קְדֵירָה. לֹא צְלִי אֶסְכָלָה. לֹא צְלִי [מַתֶּכֶת. וְלֹא] כָל דָּבָר.

HALAKHAH: Fire roasted, not spit roasted, nor pot roasted, nor grill roasted, nor metal roasted, nor roasted in any other way.

מִכְוַת אֵשׁ. יָכוֹל מוֹרֶרֶת. תַּלְמוּד לוֹמַר וְהָיְתָה מִחְיַת הַמִּכְוָה. [אִם מִחְיַת הַמִּכְוָה] יְכוֹל עַד שֶׁתֵּעָשֶׂה צַלֱּקֵת. תַּלְמוּד לוֹמַר מִכְוַת אֵשׁ. הָא כֵיצַד. חָיְתָה לֹא חָיְתָה. וְכֵן הוּא אוֹמֵר לְמַטָּן צָרֶבֶת הַמִּכְוָה הִיא. עַד שֶׁתִּקְרוּם כִּקְלִיפַּת הַשּׁוּם. וָכָא הוּא אוֹמֵר הָכֵין. אָמַר רִבִּי לָעְזָר. תַּמָּן צְלִי אֵשׁ. כִּי אִם צְלִי אֵשׁ. שִׁנָּה עָלָיו הַכָּתוּב לְעִיכּוּב. בְּרַם הָכָא וְהָיְתָה מִחְיַת הַמִּכְוָה. מִכָּל מָקוֹם. אָמַר רִבִּי שְׁמוּאֵל בַּר אֶבוּדַּמָא. תַּמָּן חוּקָּה תוֹרָה מְעַכֵּב. הָכָא מָה אִית לָךְ.

“A fire burn, I could think if it stays moist, the verse says, if the burn was healed. If the burn was healed, I could think until it becomes scar tissue, the verse says, a fire burn. How is that? It was partially healed; and so it says below, it is a burn scar; until it forms a membrane in the thickness of a garlic peel.” And here he says so? Rebbi Eleazar says, there fire roasted, only fire roasted, the verse repeated it to make it indispensable. But here, if the burn was healed, in any way. Rebbi Samuel bar Eudaimon said, there “law, teaching” makes it indispensable. But here what do you have?

לֵית לְרַבָּן גַּמְלִיאֵל צְלִי אֵשׁ. [אִית לֵיהּ. פֶּסַח מִצְרַיִם צְלִי אֵשׁ.] אֵין פֶּסַח הַדּוֹרוֹת צְלִי אֵשׁ. אְמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. רַבָּן גַּמְלִיאֵל לֹא עֲבַד תּוֹלְדוֹת אֵשׁ כְּאֵשׁ. וְרַבָּנִין עָבְדִין תּוֹלְדוֹת אֵשׁ כְּאֵשׁ. רַבָּן גַּמְלִיאֵל חָלוּק עַל חֲכָמִים וְעוֹשֶׂה הֲלָכָה כְיוֹצֵא בוֹ.

Does Rabban Gamliel not have fire roasted? He does. The Pesaḥ in Egypt was fire roasted; the Pesaḥ for generations is not fire roasted. Rebbi Yose ben Rebbi Abun said, Rabban Gamliel did not consider consequences of fire as fire; the rabbis consider consequences of fire as fire. Rabban Gamliel disagrees with the rabbis and in practice acts on his own opinion.

אִילּוּ אָמַר לֹא תאכְלוּ מִמֶּנּוּ כִּי אִם צְלִי אֵשׁ וְלֹא נֶאֱמַר נָא. הָיִיתִי אוֹמַר. הִיבְהֲבוּ וּצְלָייוֹ מוּתָּר. הֲוֵי צוֹרֶךְ הוּא שֶׁיֹּאמַר נָא. אוֹ אִילּוּ אָמַר. (לֹא) [אַל תֹּאכְלוּ] מִמֶּנּוּ כִּי אִם צְלִי אֵשׁ וְלֹא אָמַר וּבָשֵׁל. הָיִיתִי אוֹמַר. שְׁלָקוֹ וּצְלָייוֹ יְהֵא מוּתָּר. הֲוֵי צוֹרֶךְ הוּא שֶׁיֹּאמַר וּבָשֵׁל. אוֹ אִילּוּ אָמַר. אַל תֹּאכְלוּ מִמֶּנּוּ כִּי אִם צְלִי אֵשׁ וְלֹא אָמַר מְבוּשָּׁל. הָיִיתִי אוֹמַר. בִּישְּׁלוֹ וּצְלָייוֹ יְהֵא מוּתָּר. הֲוֵי צָרִיךְ הוּא שֶׁיֹּאמַר נָא. וְצָרִיךְ הוּא שֶׁיֹּאמַר [בָּשֵׁל. וְצָרִיךְ הוּא שֶׁיֹּאמַר] מְבוּשָּׁל.

If it had said “do not eat from it except fire roasted” and had not said “raw”, I would have said that if he singed it and roasted it would be permitted; therefore he needed to say, “raw”. Or if it had said “do not [eat from it] except fire roasted” and had not said “cooked”, I would have said that if he parboiled it and roasted it, it would be permitted; therefore he needed to say, “cooked”. Or if it had said “do not eat from it except fire roasted” and had not said “thoroughly cooked”, I would have said that if he cooked it and roasted it would be permitted. Therefore it was needed to say “raw”, and it was needed to say [“cooked”, and it was needed to say] “thoroughly cooked.”

אָכַל כְּזַיִת נָא מִבְּעוֹד יוֹם. אִית תַּנָּיֵי תַנֵּי. חַיָיב. וְאִית תַּנָּיֵי תַנֵּי. פָּטוּר. מָאן דְּאָמַר. חַיָיב. אַל תֹּאכְלוּ מִמֶּנּוּ נָא מִכָּל מָקוֹם. וּמָאן דְּאָמַר. פָּטוּרּ בְּשָׁעָה שֶׁהוּא בְקוּם אֲכוֹל צְלִי הוּא בְּבַל תֹּאכַל נָא. בְּשָׁעָה שֶׁאֵינוֹ בְקוּם אֲכוֹל צְלִי אֵינוֹ בְּבַל תֹּאכַל נָא.

If somebody ate the volume of an olive raw when it still was daylight. There are Tannaim who state, he is liable, and there are Tannaim who state, he is not liable. He who says that he is liable, do not eat from it raw, in any case. But he who says that he is not liable, at a time when he is obligated to eat fire-roasted he is under obligation not to eat raw; at a time when he is not obligated to eat fire-roasted he is not obligated not to eat raw.

שָׁבַר בּוֹ עֶצֶם מִבְּעוֹד יוֹם. אִית תַּנָּיֵי תַנֵּי. חַיָיב. אִית תַּנָּיֵי תַנֵּי. פָּטוּר. מָאן דְּאָמַר. חַיָיב. וְעֶצֶם לֹא תִשְׁבְּרוּ בוֹ כו׳ מִכָּל מָקוֹם. וּמָאן דְּאָמַר. פָּטוּר. בְּשָׁעָה שֶׁאֵינוֹ בְקוּם אֲכוֹל צְלִי אֵינוֹ מִשּׁוּם וְעֶצֶם לֹא תִשְׁבְּרוּ בוֹ. בְּשָׁעָה שֶׁהוּא בְקוּם אֲכוֹל צְלִי הוּא מִשּׁוּם וְעֶצֶם לֹא תִשְׁבְּרוּ בוֹ.

If he broke a bone of it when it still was daylight. There are Tannaim who state, he is liable, and there are Tannaim who state, he is not liable. He who says that he is liable, do not break a bone in it etc., in any case. But he who says that he is not liable, at a time when he is not obligated to eat fire-roasted there is no do not break a bone in it; at a time when he is obligated to eat fire-roasted there is do not break a bone in it.

נָגַע בְּחַרְסוֹ שֶׁלְתַּנּוּר. פְּסוּל גּוּף [הוּא] וְנִשְׂרַף מִיַּד. נָטַף מֵרוֹטְבּוֹ עַל הַחֶרֶס. פְּסוּל מַכְשִׁיר [הוּא] וְטָעוּן צוּרָה. נָטַף מֵרוֹטְבּוֹ עַל הַסּוֹלֶת [יִקְמוֹץ אֶת מְקוֹמוֹ]. חִיָיה בַּר אָדָא בְּשֵׁם רִבִּי שִׂמְעוֹן בֶּן לָקִישׁ. הָדָא דְתֵימַר בְּרוֹתַחַת. אֲבָל בְּצוֹנֶנֶת אָסוּר. אָמַר רִבִּי לָעְזָר. לֹא אָמְרָה הַתּוֹרָה. הוּא לֹא יִצְלֶה אֶת אֲחֵרִים. אֶלָּא הוּא לֹא יִצָּלֶה מַחְמַת אֲחֵרִים.

“If it touched the pottery of the tannur,” it is a disability of its body and it has to be burned immediately. “If of its fluid fell on clay,” it is a disability on the instrument and needs [losing its] shape. “If of its fluid fell on flour, one has to remove its place.” Ḥiyya bar Ada in the name of Rebbi Simeon ben Laqish: that is, if it is hot. But if it is cool, it is forbidden. Rebbi Eleazar, the Torah did not say, it should not cook others, but it should not be cooked because of others.