The Sefer HaChinuch writes regarding the prohibition of eating the Korban Pesach uncooked and/or boiled the following (Mitzva 7)

(Partial Quote)

(Source from Sefaria.org)

ענין הזה, שלא יאכל אותו קדם גמר בשולו אפילו בצלי, וזהו פרוש נא, (פסחים מא, א) שהבשר שהתחיל בו מעשה האור ונצלה מעט ואינו ראוי לאכילת אדם, עדין נקרא נא. אבל כשהוא חי לגמרי שלא התחיל בו האור כלל, אין בכלל לאו דנא ללקות עליו משום אל תאכלו ממנו נא. אבל אסור מדאוריתא, שכל שאינו צלי אש, אסרה התורה דרך כלל

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.

My Question:

(Please excuse my ignorance)

If eating the raw meat of the Korban Pesach is not considered to be within the prohibition of "na" how is it learned that it is Assur DeOraysa if not within the count of the Mitzvos?

More generally: How is a given law DeOraysa (like the example above) without being a part of the general count of the 613 Mitzvos

1 Answer 1


The Gemara (Pesachim 41a) says that by eating the Pesach completely raw, he violates the positive commandment to eat it roasted.

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