A Yisrael slaughtered it, and the Kohen received it, and he would hand it to his fellow and he to his fellow. He would accept the full one and return the empty one. The Kohen nearest the altar would throw it with one toss opposite the base.

When the first group left, the second group entered; when the second left, the third entered. Like the procedure of the first, so was the procedure of the second and the third. They recited the Hallel; if they finished it, they repeated it, and if the repetition was completed they would recite it a third time, although they never did recite it a third time. R' Yehudah says: The third group never reached as far as, I love, for HASHEM hears (Psalms 116:1), because its people were few.

Like its procedure on weekdays so was its procedure on the Sabbath, except that the Kohanim rinsed the Temple Courtyard without the consent of the Sages.  R' Yehudah says: He would fill a cup with the mixed blood [and] throw it once upon the altar; but the Sages did not agree with him.

How did they suspend and flay [them]? — Iron hooks were fixed into the walls and into the pillars, on which they suspended and flayed [the pesach]. Anyone for whom there was no room to suspend and flay [his animal], there were thin smooth staves there, which he placed upon his shoulder and upon the shoulder of his fellow and so hung and flayed [it].  R' Eliezer says: [If] the fourteenth fell on the Sabbath, he placed his hand on his fellow's shoulder, and the hand of his fellow [rested] upon his shoulder, and [thus] he suspended and flayed [it].

He tore it [open] and removed its sacrificial parts, put them in a plate and burned them upon the altar.  The first group went out and remained on the Temple Mount, the second [group] in the Chel, and the third [group] remained where they were. After dark, they went out and roasted their pesach-offerings.

These things pertaining to the pesach-offering override the Sabbath: its slaughter; throwing of its blood; removal [of the offal] from its entrails; and the burning of its fats. But its roasting and the rinsing of its entrails do not override the Sabbath.  Carrying it, bringing it from outside the Sabbath limit, and cutting off its wart do not override the Sabbath;  R' Eliezer says: They do override [it].

Said R' Eliezer, “But is this not a logical argument! If slaughter [of the pesach] which is [Scripturally prohibited as] a labor overrides the Sabbath, [then] these which are forbidden [merely] because of a Rabbinic prohibition, should certainly override the Sabbath!”  Said R' Yehoshua to him, “Let [the] festival [laws] prove [this], for on it they permitted labor, but forbade on it [what is proscribed] because of Rabbinic prohibitions.”  R' Eliezer said to him, “What is this, Yehoshua? What proof [can be adduced from] a permissible act to a mitzvah?”  R' Akiva responded and said, “Let `sprinkling' prove [this], for it is a mitzvah, and is [forbidden] because of a Rabbinic prohibition, and does not override the Sabbath; so you should not wonder about these, that even though they are a mitzvah, and are [forbidden] because of a Rabbinic prohibition, they do not override the Sabbath.”  Said R' Eliezer to him, “But about this do I apply my logic. If slaughter which is [forbidden] because it is [categorized as] a labor overrides the Sabbath, [then] sprinkling which is [forbidden only] by Rabbinic prohibition should surely override the Sabbath!”  Said R' Akiva to him, “Perhaps the opposite [is more correct]? If sprinkling which is [forbidden] by Rabbinic prohibition does not override the Sabbath, [then] slaughtering which is [forbidden] because it is [categorized as] a labor should [surely] not override the Sabbath!”  R' Eliezer said to him, “Akiva! You have uprooted what is written in the Torah: In the afternoon ... in its appointed time [Numbers 9:3], [which implies] both on weekdays and on the Sabbath.”  Said he [R' Akiva] to him, “My master! Give me an appointed time for these which is like the appointed time for slaughter.”  A general rule was stated by R' Akiva: Any labor that can be performed on the eve of the Sabbath does not override the Sabbath. Slaughtering, which cannot be performed on the eve of the Sabbath, does override the Sabbath.

When does one bring a chagigah with it? —- When it is offered on a weekday, in purity, and is insufficient. But when it is offered on the Sabbath, or is abundant, or in contamination, we do not bring a chagigah with it.

A chagigah may be brought from the flock, from cattle, from sheep or from goats; from males or from females. And it may be eaten for two days and one night.

If one slaughtered the pesach-offering for some other designation on the Sabbath, he is liable thereby for a sin-offering. And all other sacrifices that he slaughtered with the designation of a pesach-offering: If they are not suitable —- he is liable [for a sin-offering]; but if they are suitable —- R' Eliezer obligates him to bring a sin-offering, but R' Yehoshua absolves [him].  Said R' Eliezer, “If the pesach, which is permitted [on the Sabbath] for its own designation, if he changed its designation he is liable, [then] other sacrifices, which are forbidden [on the Sabbath even] for their own designations, if he changed their designations he should surely be liable.”  R' Yehoshua said to him, “Not so! If you say thus of the pesach when he changed it to a forbidden matter, will you say thus of [other] sacrifices when he changed them to a permitted matter?”  Said R' Eliezer to him, “Let public offerings prove it, for they are permitted [to be offered] for their own designations, yet one who slaughters [other sacrifices] for their designations is liable.”  R' Yehoshua said to him, `Not so! If you say thus of public offerings which have a limit, will you say thus of the pesach which has no limit?' R' Meir says: Even one who slaughters [other sacrifices] for the designation of public offerings is not liable.

[If] one slaughtered it for those who cannot eat of it or for those not registered on it, for uncircumcised or contaminated [people], he is liable. [However, if he slaughtered] for those who can eat of it and those who cannot eat of it, for those registered and for those not registered, for circumcised and uncircumcised, for those who are cleansed and those who are contaminated, he is not liable.  [If] one slaughtered it and it was found to have a blemish, he is liable.  [If] one slaughtered it and it was found to be a tereifah internally, he is not liable.  [If] one slaughtered it and then it became known that the owners had withdrawn from it, or had died, or had become contaminated, he is not liable, because he slaughtered with permission.

How do we roast the pesach? We bring a spit of pomegranate wood and thrust it [through] from its mouth to its anus and place its knees and its entrails inside it —- [these are] the words of R' Yose HaGlili.  R' Akiva says: This is [considered] a form of cooking; rather, they are hung outside it.