To not eat the Pesach sacrifice uncooked or boiled: To not eat from the meat of the Pesach sacrifice uncooked or boiled, but rather roasted with fire, as it is stated (Exodus 12:9), “Do not eat any of it raw (na), or surely boiled with water, but only roasted with fire.” The content of this is not to eat it before it is completely cooked, even if roasted. And this is the explanation of na (Pesachim 41a) — as the meat that the process of heating has begun upon and is roasted a bit but is not [yet] fit for a person to eat is still called na. But when it is completely raw — whereby the heating process has not begun upon it at all — it is not included in the prohibition of na; such as to administer lashes, because of “Do not eat any of it na.” But [it] is [still] prohibited by the Torah, as the Torah prohibited more generally anything that is not roasted with fire. And the explanation of “boiled” (literally, cooked) is that it is boiled in water or in any liquid or fruit juice; as it is stated, “surely boiled” — [to] include all [of these].
That which we have written about its slaughtering (Sefer HaChinukh 5) is from the roots of this commandment — to remember the miracle of the exodus from Egypt. And that which we have been commanded to specifically eat it roasted is because such is the way of the children of kings and ministers, to eat roasted meat — as it is a good and tasty food. And the rest of the people only eat the little meat that they [are able to acquire] boiled, in order to fill their stomachs. And it is certainly fitting for us — that eat the Pesach sacrifice [to remember] that we went out into freedom to be a nation of priests and a holy nation — to behave in a manner of freedom and lordship in its eating. [This is] besides (Guide for the Perplexed 3:46) that the eating of roast indicates the haste [with] which they left Egypt and could not delay, that it should cook in a pot.
The laws of the commandment — for example, what is its law if one made it as a pot roast, or [roasted it basted] with fruit juices or water or with tithed oil; and the rest of its details — are elucidated in Pesachim. (See Mishneh Torah, Laws of Paschal Offering 8.)
And [it] is practiced by males and females at the time of the [Temple]. And one who transgresses it and eats it uncooked or boiled is lashed. And so if he ate both of them, he is lashed one [set of] lashes — since both of them are [the same] negative prohibition, according to the opinion of Rambam (Mishneh Torah, Laws of Paschal Offering 8:4 and Sefer HaMitzvot, Shorashim 9). But Ramban, may his memory be blessed, (on Sefer HaMitzvot, Shorashim 9, s.v. hamin hashlishi) counted them as two [separate] negative commandments and wrote that one receives lashes for each one [of them]. As since it is written, “Do not eat [...] but only roasted with fire,” why do I [need] “raw and boiled?” It is understood from it that we should give lashes for each one of the components. And he, may he blessed, said that the count is like this with all of the commandments — that any that are specified individually, which are two separate things, are each counted in the tally of the commandments. [An] example is this of “uncooked and boiled”; and so [too], “the wage and the price”; and “leaven and honey,” and others [besides them].
However, regarding the matter of lashes, there is a difference between [the examples]. As all those [simply] specified in one negative commandment only receive one [set of] lashes — for example, “the wage of a harlot and the price of a dog” (Deuteronomy 23:19); and “leaven and [...] honey” (Leviticus 2:11); “the case of a stranger [or] an orphan” (Deuteronomy 24:17), and all that is similar to them. But the negative commandments that [also] have a general category and are specified at the beginning or end [of the category] — for example, this negative commandment that specified “uncooked and boiled” and is [then] generalized, “Do not eat [...] but only roasted with fire”; and so [too], with a nazerite (Numbers 6:4), “from anything that is obtained from the grapevine [...] may he not eat,” and afterwards it specifies, “seeds [...] or skin,” (“and grapes wet and dry,” Numbers 6:3) — with these and those similar to them, we give lashes for each and every one. [This is] because the inclusion of the specification that was not needed indicates lashes for each one [of them], as we have said. And the teacher was prolific in his proofs about this in the ninth shoresh in his Book of the Commandments — that the calculation of commandments is not the same as the calculation of [which commandments require] lashes [independently]. And that which I have said that Ramban, may his memory be blessed, will count each of the ones specified by their names individually — each one by itself — only when they are separate in their content, as we have written; [it] is, for example, [in the case of] “leaven and honey,” [and] “the wage and the price.” But in a case where it is the same content — even if they are specified by different names — they are only counted as one commandment. For example, “All male firstborns that are born in your herd and in your flock” (Deuteronomy 15:19) is only one commandment to sanctify all of the firstborns; and the specification is [also] only one commandment. And so [too], “All tithes of the herd or flock” (Leviticus 27:32) is only one commandment to separate to give the tithes of these animals. And so [too], “Judges and officers” (Deuteronomy 16:18) is only that we should establish justice through these people and it is one commandment. And so [too], “An honest balance, honest weights, an honest ephah, and an honest hin” (Leviticus 19:36) is all one commandment, that we should not lie about measures.
שֶׁלֹּא לֶאֱכֹל הַפֶּסַח נָא וּמְבֻשָּׁל – שֶׁלֹּא לֶאֱכֹל מִבְּשַׂר הַפֶּסַח נָא וּבָשֵׁל כִּי אִם צְלִי אֵשׁ, שֶׁנֶּאֱמַר (שמות יב – ט) אַל תֹּאכְלוּ מִמֶּנּוּ נָא וּבָשֵׁל מְבֻשָּׁל בַּמָּיִם כִּי אִם צְלִי אֵשׁ. הָעִנְיָן הַזֶּה, שֶׁלֹּא יֹאכַל אוֹתוֹ קֹדֶם גְּמַר בִּשּׁוּלוֹ אֲפִילּוּ בְּצָלִי, וְזֶהוּ פֵּרוּשׁ נָא, (פסחים מא, א) שֶׁהַבָּשָׂר שֶׁהִתְחִיל בּוֹ מַעֲשֵׂה הָאוּר וְנִצְלָה מְעַט וְאֵינוֹ רָאוּי לַאֲכִילַת אָדָם, עֲדַיִן נִקְרָא נָא. אֲבָל כְּשֶׁהוּא חַי לְגַמְרֵי שֶׁלֹּא הִתְחִיל בּוֹ הָאוּר כְּלָל, אֵין בִּכְלַל לָאו דְּנָא לִלְקוֹת עָלָיו מִשּׁוּם אַל תֹּאכְלוּ מִמֶּנּוּ נָא. אֲבָל אָסוּר מִדְּאוֹרַיְתָא, שֶׁכָּל שֶׁאֵינוֹ צְלִי אֵשׁ, אָסְרָה הַתּוֹרָה דֶּרֶךְ כְּלָל. וּפֵרוּשׁ בָּשֵׁל שֶׁבִּשְּׁלוֹ בְּמַיִם אוֹ בְּכָל מַשְׁקֶה אוֹ בְּמֵי פֵּרוֹת, שֶׁנֶּאֱמַר וּבָשֵׁל מְבֻשָּׁל, רִבָּה הַכֹּל.
To not eat the Pesach sacrifice uncooked or boiled: To not eat from the meat of the Pesach sacrifice uncooked or boiled, but rather roasted with fire, as it is stated (Exodus 12:9), “Do not eat any of it raw (na), or surely boiled with water, but only roasted with fire.” The content of this is not to eat it before it is completely cooked, even if roasted. And this is the explanation of na (Pesachim 41a) — as the meat that the process of heating has begun upon and is roasted a bit but is not [yet] fit for a person to eat is still called na. But when it is completely raw — whereby the heating process has not begun upon it at all — it is not included in the prohibition of na; such as to administer lashes, because of “Do not eat any of it na.” But [it] is [still] prohibited by the Torah, as the Torah prohibited more generally anything that is not roasted with fire. And the explanation of “boiled” (literally, cooked) is that it is boiled in water or in any liquid or fruit juice; as it is stated, “surely boiled” — [to] include all [of these].
מִשָּׁרְשֵׁי מִצְוָה זוֹ, מָה שֶׁכָּתוּב בִּשְׁחִיטָתוֹ, לִזְכֹּר נֵס יְצִיאַת מִצְרַיִם. וְזֶהוּ שֶׁנִּצְטַוֵּינוּ לְאָכְלוֹ צָלִי דַּוְקָא, לְפִי שֶׁכָּךְ דֶּרֶךְ בְּנֵי מְלָכִים וְשָׂרִים לֶאֱכֹל בָּשָׂר צָלִי, שֶׁהוּא מַאֲכָל טוֹב וּמֻטְעָם, אֲבָל שְׁאַר הָעָם אֵינָם יְכוֹלִים לֶאֱכֹל מְעַט בָּשָׂר שֶׁתַּשִּׂיג יָדָם, כִּי אִם מְבֻשָּׁל, כְּדֵי לְמַלֵּא בִּטְנָם. וְאָנוּ שֶׁאוֹכְלִים הַפֶּסַח לְזִכְרוֹן שֶׁיָּצָאנוּ לְחֵרוּת לִהְיוֹת מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ, וַדַּאי רָאוּי לָנוּ לְהִתְנַהֵג בַּאֲכִילָתוֹ דֶּרֶךְ חֵרוּת וְשֵׁרוּת, מִלְּבַד (עי' מורה נבוכים ח"ג פמ"ו) שֶׁאֲכִילַת הַצָּלִי יוֹרֶה עַל הַחִפָּזוֹן שֶׁיָּצְאוּ מִמִּצְרַיִם וְלֹא יָכְלוּ לִשְׁהוֹת עַד שֶׁיִּתְבַּשֵּׁל בַּקְּדֵרָה.
That which we have written about its slaughtering (Sefer HaChinukh 5) is from the roots of this commandment — to remember the miracle of the exodus from Egypt. And that which we have been commanded to specifically eat it roasted is because such is the way of the children of kings and ministers, to eat roasted meat — as it is a good and tasty food. And the rest of the people only eat the little meat that they [are able to acquire] boiled, in order to fill their stomachs. And it is certainly fitting for us — that eat the Pesach sacrifice [to remember] that we went out into freedom to be a nation of priests and a holy nation — to behave in a manner of freedom and lordship in its eating. [This is] besides (Guide for the Perplexed 3:46) that the eating of roast indicates the haste [with] which they left Egypt and could not delay, that it should cook in a pot.
דִּינֵי הַמִּצְוָה, כְּגוֹן אִם עָשָׂהוּ צְלִי קְדֵרָה, אוֹ סָכוֹ בְּמַשְׁקִים, אוֹ בְּמֵי פֵּרוֹת אוֹ בְּמַיִם, אוֹ בְּשֶׁמֶן תְּרוּמָה מָה דִּינוֹ וְיֶתֶר הַפְּרָטִים, מְבֹאָר בִּפְסָחִים (מ ב הל' קרבן פסח פ"ח).
The laws of the commandment — for example, what is its law if one made it as a pot roast, or [roasted it basted] with fruit juices or water or with tithed oil; and the rest of its details — are elucidated in Pesachim. (See Mishneh Torah, Laws of Paschal Offering 8.)
וְנוֹהֶגֶת בִּזְכָרִים וּבִנְקֵבוֹת בִּזְמַן הַבַּיִת, וְהָעוֹבֵר עָלָיו וְאָכַל נָא אוֹ מְבֻשָּׁל לוֹקֶה. וְכֵן אִם אָכַל שְׁנֵיהֶם כְּאֶחָד לוֹקֶה מַלְקוּת אַחַת, שֶׁשְּׁנֵיהֶם לָאו אֶחָד לְדַעַת הָרַמְבָּ"ם ז"ל. (שם ה"ד וסהמ"צ שורש ט) וְהָרַמְבָּ"ן ז"ל (שם בשורש ט ד"ה המין השלישי) מָנָה אוֹתָן שְׁנֵי לָאוִין וְכָתַב, שֶׁלּוֹקִין עֲלֵיהֶן עַל כָּל אֶחָד וְאֶחָד. דְּכֵיוָן דִּכְתִיב לֹא תֹּאכְלוּ כִּי אִם צְלִי אֵשׁ "נָא וּמְבֻשָּׁל" לָמָּה לִי ? שְׁמַע מִנַּהּ, לִלְקוֹת עַל כָּל אֶחָד וְאֶחָד מִן הַפְּרָטִים. וְאָמְרוּ זַ"ל כִּי בְּכָל הַמִּצְוֹת יִהְיֶה הַמִּנְיָן כֵּן, שֶׁכָּל הַנִּפְרָטִים בַּתּוֹרָה אֶחָד אֶחָד וְהֵם דְּבָרִים חֲלוּקִים, נִמְנֶה כָּל אֶחָד לְמִצְוָה אַחַת בְּחֶשְׁבּוֹן הַמִּצְוֹת, כְּגוֹן זֶה דְּנָא וּמְבֻשָּׁל, וְכֵן אֶתְנָן וּמְחִיר וּשְׂאוֹר וּדְבַשׁ וְזוּלָתָם.
And [it] is practiced by males and females at the time of the [Temple]. And one who transgresses it and eats it uncooked or boiled is lashed. And so if he ate both of them, he is lashed one [set of] lashes — since both of them are [the same] negative prohibition, according to the opinion of Rambam (Mishneh Torah, Laws of Paschal Offering 8:4 and Sefer HaMitzvot, Shorashim 9). But Ramban, may his memory be blessed, (on Sefer HaMitzvot, Shorashim 9, s.v. hamin hashlishi) counted them as two [separate] negative commandments and wrote that one receives lashes for each one [of them]. As since it is written, “Do not eat [...] but only roasted with fire,” why do I [need] “raw and boiled?” It is understood from it that we should give lashes for each one of the components. And he, may he blessed, said that the count is like this with all of the commandments — that any that are specified individually, which are two separate things, are each counted in the tally of the commandments. [An] example is this of “uncooked and boiled”; and so [too], “the wage and the price”; and “leaven and honey,” and others [besides them].
וְאָמְנָם בְּעִנְיַן הַמַּלְקוֹת יֵשׁ חִלּוּק בָּהֶם, שֶׁכָּל הַנִּפְרָטִים בְּלָאו אֶחָד, אֵין לוֹקִין עֲלֵיהֶם אֶלָּא מַלְקוּת אֶחָד, כְּגוֹן אֶתְנַן זוֹנָה וּמְחִיר כֶּלֶב, וּשְׂאוֹר וּדְבַשׁ, מִשְׁפַּט גֵּר יָתוֹם וְכַיּוֹצֵא בָּהֶן כֻּלָּן. אֲבָל הַלָּאוִין שֶׁיֵּשׁ בָּהֶן כְּלָל וּפְרָטָן בַּתְּחִלָּה אוֹ בַּסּוֹף, כְּגוֹן זֶה הַלָּאו שֶׁפָּרַט נָא וּמְבֻשָּׁל וְכוֹלֵל אַל תֹּאכְלוּ כִּי אִם צְלִי אֵשׁ, וְכֵן בְּנָזִיר כּוֹלֵל (במדבר ו ד) מִכֹּל אֲשֶׁר יֵצֵא מִגֶּפֶן הַיַּיִן לֹא יֹאכַל, וְאַחַר כָּךְ פּוֹרֵט חַרְצַנִּים וְזָג וַעֲנָבִים לַחִים וִיבֵשִׁים, בְּאֵלּוּ וְכַיּוֹצֵא בָּהֶם לוֹקִין עֲלֵיהֶן עַל כָּל אֶחָד וְאֶחָד, כִּי רִבּוּי הַפְּרָט שֶׁלֹּא הָיָה צָרִיךְ, יוֹרֶה עַל הַמַּלְקוֹת עַל כָּל אֶחָד וְאֶחָד כְּמוֹ שֶׁאָמַרְנוּ. וְהִרְבָּה הָרַב רְאָיוֹתָיו עַל זֶה בָּעִקָּר הַתְּשִׁיעִי בְּסֵפֶר הַמִּצְוֹת שֶׁלּוֹ, שֶׁאֵין חֶשְׁבּוֹן הַלָּאוִין כְּחֶשְׁבּוֹן הַמַּלְקוֹת. וְזֶה שֶׁאָמַרְתִּי שֶׁהָרַמְבָּ"ן ז"ל יִמְנֶה כָּל הַנִּפְרָטִים בִּשְׁמָם אֶחָד אֶחָד מִצְוָה בִּפְנֵי עַצְמָהּ דַּוְקָא כְּשֶׁהֵם חֲלוּקִים בָּעִנְיָן כְּמוֹ שֶׁכָּתַבְנוּ, כְּגוֹן שְׂאוֹר וּדְבַשׁ, אֶתְנָן וּמְחִיר. אֲבָל בְּמָקוֹם שֶׁהָעִנְיָן אֶחָד, אַף עַל פִּי שֶׁנִּפְרָטִין בְּשֵׁמוֹת חֲלוּקִים, לֹא נִמְנֶה זֶה כִּי אִם מִצְוָה אַחַת, כְּגוֹן (דברים טו יט) כָּל הַבְּכוֹר אֲשֶׁר יִוָּלֵד בִּבְקָרְךָ וּבְצֹאנְךָ שֶׁאֵין זֶה אֶלָּא צִוּוּי אַחַת לְהַקְדִּישׁ כָּל הַבְּכוֹר, וְהַפְּרָט אֵינוֹ אֶלָּא צַוָּאָה אַחַת. וְכֵן (ויקרא כז לב) כָּל מַעְשַׂר בָּקָר וָצֹאן שֶׁאֵין זֶה אֶלָּא צִוּוּי אַחַת לְהַפְרִישׁ לָתֵת מַעֲשֵׂר מִבְּהֵמוֹת אֵלּוּ. וְכֵן (דברים טז יח) שׁוֹפְטִים וְשׁוֹטְרִים שֶׁאֵין זֶה אֶלָּא שֶׁנַּעֲשֶׂה דִּין עַל פִּי אֲנָשִׁים אֵלֶּה וְצִוּוּי אֶחָד הוּא. וְכֵן (ויקרא יט לו) מֹאזְנֵי צֶדֶק אַבְנֵי צֶדֶק אֵיפַת צֶדֶק וְהִין צֶדֶק. שֶׁהַכֹּל צִוּוּי אֶחָד, שֶׁלֹּא נְשַׁקֵּר הַמִּדּוֹת.
However, regarding the matter of lashes, there is a difference between [the examples]. As all those [simply] specified in one negative commandment only receive one [set of] lashes — for example, “the wage of a harlot and the price of a dog” (Deuteronomy 23:19); and “leaven and [...] honey” (Leviticus 2:11); “the case of a stranger [or] an orphan” (Deuteronomy 24:17), and all that is similar to them. But the negative commandments that [also] have a general category and are specified at the beginning or end [of the category] — for example, this negative commandment that specified “uncooked and boiled” and is [then] generalized, “Do not eat [...] but only roasted with fire”; and so [too], with a nazerite (Numbers 6:4), “from anything that is obtained from the grapevine [...] may he not eat,” and afterwards it specifies, “seeds [...] or skin,” (“and grapes wet and dry,” Numbers 6:3) — with these and those similar to them, we give lashes for each and every one. [This is] because the inclusion of the specification that was not needed indicates lashes for each one [of them], as we have said. And the teacher was prolific in his proofs about this in the ninth shoresh in his Book of the Commandments — that the calculation of commandments is not the same as the calculation of [which commandments require] lashes [independently]. And that which I have said that Ramban, may his memory be blessed, will count each of the ones specified by their names individually — each one by itself — only when they are separate in their content, as we have written; [it] is, for example, [in the case of] “leaven and honey,” [and] “the wage and the price.” But in a case where it is the same content — even if they are specified by different names — they are only counted as one commandment. For example, “All male firstborns that are born in your herd and in your flock” (Deuteronomy 15:19) is only one commandment to sanctify all of the firstborns; and the specification is [also] only one commandment. And so [too], “All tithes of the herd or flock” (Leviticus 27:32) is only one commandment to separate to give the tithes of these animals. And so [too], “Judges and officers” (Deuteronomy 16:18) is only that we should establish justice through these people and it is one commandment. And so [too], “An honest balance, honest weights, an honest ephah, and an honest hin” (Leviticus 19:36) is all one commandment, that we should not lie about measures.