Shemot 12:9 records that the lamb of the korban pesach had to be roasted, which implies that the animal was roasted whole. Why was it required to roast the entire animal as one piece?
The Rashbam (on 12:8,9, also see Bekhor Shor, Rambam, Moreh 3:46) explains that the requirement to roast the lamb whole was because this was the quickest way of preparing the food, and 12:11 records that the sacrifice was to be eaten quickly. Benno Jacob (1992, pp. 309,310) claims that roasting isn’t really the quickest way to prepare food, that it would be quicker to boil the food in water. He also points out that the people did have time, as they prepared the sacrifice in the afternoon of the 14th and only left Egypt in the morning of the 15th. Instead, he suggests that the people had to be packed at night to show that they were ready to leave, and hence they had no utensils to cook with, so instead they roasted the sacrifice on an open fire.
Hizkuni (on 12:8,9, also see Abravanel) follows the idea that the korban pesach was to repudiate Egyptian idolatry that the Egyptians worshipped the lamb (see Ramban on 12:3 and 8:22, and Rambam, Moreh 3:46). He suggests that the roasting was in order that the smell would waft, and the Egyptians would know that their god was being cooked. Similarly, he suggests the animal was roasted whole because then if an Egyptian would have seen the animal being roasted or eaten, he would have recognized the animal since it was still would have been in its natural shape. Yet, I wonder whether any Egyptians saw the people roasting and eating the sacrifice.
My guess is that this requirement to roast the animal whole is due to another law of the korban pesach, which is recorded in the second section of the laws of the sacrifice in chapter 12. 12:46 records that no bone could be broken of the animal. This requirement would seem to correspond to the roasting whole since if the animal was baked or boiled it was likely that one would need to break the bones of the lamb, as who would have such a big pot to fit a whole animal? Yet, why was it forbidden to break the bones of the sacrifice?
The Rashbam (on 12:46, also Rambam Moreh 3:46) again explains that this requirement not to break the bones was relating to eating hastily, as Bekhor Shor (12:46) explains that a person who is eating fast throws the bones and does not break the bones to get to the marrow. The Rashbam and the Bekhor Shor are consistent with their explanation why the animal had to be roasted whole, but the law of 12:46 was for the future. Why was there a need to eat the sacrifice in haste for all the generations (see Ibn Ezra on 12:11)?
Hizkuni records several additional reasons why the bones of the sacrifice could not have been broken. One, the prohibition was in order that the group of people would not fight over the bones. Two, one is supposed to be satiated when one eats the sacrifice, and if one breaks the bones to get to the marrow of the bones, then it appears that the person is still hungry. Benno Jacob (1992, p. 356) quotes the Ralbag that breaking bones is bestial, and this is forbidden since the Jewish people are a holy people. Yet, then one could never break bones. Abravanel suggests that breaking the bones is disrespectful to the sacrifice. Luzzatto suggests that slaves break bones when they eat, so the prohibition is to show that the Jewish people we are free.
While all of these suggestions are possible, the law of not breaking the bones is recorded within the section that stresses the connection between the korban pesach and the laws of circumcision, 12:43-49. For example, a person who is not circumcised cannot eat of the sacrifice, 12:48. This connection suggests that the laws of not breaking the bones also relates to circumcision, but how?
When G-d told Avraham about the covenant of circumcision G-d began by telling Avraham, “be whole,” Bereshit 17:1. How does wholeness relate to circumcision? Many understand the term as being wholehearted with G-d, that Avraham should be willing to circumcise himself. However, the Midrash (Bereshit Rabbah 46:4, quoted by Rashi on 17:1) points out that the term can also be understood in a physical sense, that by removing the foreskin, Avraham became whole.
This physical understanding of the term “be whole” might be the reason why the korban pesach was roasted whole and no bones could be broken. The korban pesach is intrinsically related to circumcision, and thus the sacrifice was patterned after circumcision. Hence, if by circumcision, there is concept of making one whole physically, then also the korban pesach needs to be whole physically. Thus, the animal is roasted whole, and one would eat without breaking the bones, which leaves the form of the animal intact, the animal remained whole. This physical connection might also explain why 12:5 stresses that the animal must be whole. (Is this physical connection also the reason why the sacrifice must be a male, 12:5?)
Furthermore, if the prohibition of breaking the bones is related to the idea of being whole by circumcision, then this same rational might explain why one cannot take the meat of the sacrifice out of its designated house. This law is recorded in the same verse as the law prohibiting the breaking of the bones, 12:46, and this prohibition not to take the meat out keeps the whole household together, see Jacob, 1992, p. 356. The idea of wholeness also refers to 12:47, that the whole community must offer the sacrifice. Thus, in 12:46,47 we have the wholeness of the household, of the animal, and of the nation, and all are in accordance with G-d’s directive to Avraham “be whole” in Bereshit 17:1. If this understanding is true, then all the laws of the korban pesach in section 12:43-48 relate to the laws of circumcision.
Why is the korban pesach connected to circumcision? The point of the korban pesach was to take the blood of the sacrifice and put it on the doorposts, 12:13,27. This placing of the blood separated the Jewish people from the Egyptians and this is why G-d "passed over" their homes. Similarly, circumcision also separates the Jewish people from the rest of the world. These acts of separation are part of the covenantal process, and both are called signs, Bereshit 17:11 and 12:13. Why are two separations needed? My guess is that in Egypt, really the korban pesach was sufficient, and my guess is that the people only circumcised themselves after the night of the tenth plague, 12:50, see below. However, for later generations, the korban pesach was only a re-enactment and then the real separation is the circumcision. Yet, circumcision is a one-time act, and hence its significance can be lost. Also, many people never perform the circumcision if they do not have children or they only have girls. Thus, every year we bring the korban pesach which reminds us of the separation in Egypt, 12:26,27. Furthermore, following the explanation suggested above, the laws of roasting the sacrifice whole and not breaking the bones are to re-enforce the connection between the korban pesach and the circumcision.
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