Not to eat the Paschal meat raw or boiled

Pesach – פֶּסַח

• Talmud (Pesachim 41a–b) explains that the Pesach offering must be roasted, not boiled, to preserve its symbolism of urgency. Sefer HaChinuch (7) notes this recalls Israel’s haste, leaving no time for slow cooking, embedding redemption into the mitzvah.

Temple – בֵּית הַמִּקְדָּשׁ

• Rambam (Korban Pesach 8:9) requires preparation strictly within Temple practice. Ramban explains that in the Mikdash context, roasting became a public ritual of rejecting idolatry, as Israel openly ate the lamb — Egypt’s deity.

Sacrifices – קָרְבָּנוֹת

• Many korbanot emphasize manner of preparation, but Pesach uniquely forbids boiling. Rashi (Ex. 12:9) says roasting expresses nobility and dignity, fitting the korban of redemption. Talmud highlights that boiling would reduce its status to an ordinary meal.

Faith – אֱמוּנָה

• Ramban (Ex. 12:9) links roasting to open defiance of Egypt’s gods, teaching faith in Hashem alone. Sefer HaChinuch adds that the boldness of roasting whole symbolizes emunah — Israel’s trust in Divine salvation even under Egyptian eyes.

Holiness – קְדֻשָּׁה

• Zohar (II:39b) interprets roasting as “fire of holiness,” representing purification through Divine presence. Rambam codifies that only exact preparation maintains sanctity, teaching that kedushah is preserved by obedience to Divine form.

Gratitude – הוֹדָיָה

• Midrash (Shemot Rabbah 15:11) says roasting the Pesach was a public act of gratitude, declaring Israel’s thanks for freedom. Rashi notes this mitzvah elevated the meal from mere sustenance to thanksgiving through form and detail.

Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם

• Rambam (Sefer HaMitzvot, Neg. 125) defines this mitzvah as directly toward Hashem, since obedience in preparation shows devotion. Talmud (Pesachim 41b) teaches that one who eats it raw or boiled denies Hashem’s command, severing covenantal loyalty.