"Avodah, serving Hashem, implies being His eved, servant. His eved is not like a butler who serves his master. Rather, to be His eved is to be in a humbled state of mind, like that of a slave. That humility is a result of understanding how great are the benefits that He gives us and how we are incapable of doing anything except to feel gratitude toward Him."
— Rabbi Avigdor Miller, Ohr Avigdor Shaar Avodas Elokim
The very first mitzvah given to every individual of Am Yisrael was the Korban Pesach. As opposed to all other offerings, eating the meat is a separate mitzvah unto itself (Shemos 12:8, Rambam aseh 56). In contrast to other offerings, if it becomes impure and cannot be eaten, it may not be offered (Pesachim 78b). Conversely, when the majority of Am Yisrael is impure and the Korban Pesach is brought in an impure state, it is eaten that way, since the whole reason to offer it is to eat it (76b).
The Torah teaches us that eating, the most basic human need for survival, can be done before Hashem (Devarim 14:23), as a mitzvah. Although this activity is one which man shares with the animal kingdom (Chagigah 16a), man must elevate his eating to a dignified level.
This is a uniquely Jewish perspective. A non-Jew can offer a sacrifice, but only an olah, which is totally burned on the mitzbe'ach (Menachos 73b). Eating before Hashem does not exist in a bifurcated lifestyle in which worldly actions are not included in religious life. Esav told Yaakov "Pour into me now some of the red soup" (Breishis 25:30). Rashi writes, "I will open my mouth, and pour a lot into it, as we have learned (Shabbos 155b) we may pour food into a camel's mouth." Rav Yerucham Levovitz (Daas Torah) explains that many laws apply to eating in order to raise it from an animalistic act to a human one. The portion size and the pace distinguish humans from animals. A Jew must eat for the sake of doing Hashem's will, just as we must do when eating kodshim from the mizbe'ach. Woe unto a person whose eating is not superior to that of an animal.
When Yaakov received the berachos instead of Esav, he was told by Rivka to bring meat from the Korban Pesach to Yitzchak (Rashi 27:9). Yitzchak planned to give Esav worldly berachos, and Yaakov spiritual ones (27:28,29; 28:4). Rivka arranged for Yaakov to receive the physical berachos as well. Her plan was for Yaakov to sublimate earthly matters by including them in avodas Hashem, and this is symbolized by the Korban Pesach which she gave to Yaakov in order to receive, and thereby elevate, worldly berachos (Rav C. Y. Goldvicht). Divine Providence ruled in accordance with Rivka's view (Rav Yosef Dov Soloveitchik).
"You may not break a bone in it" (the Korban Pesach) (Shemot 12:46). The Chinuch (16) explains that it is not honorable for princes to eat like dogs that break bones. To remember the exalted level we reached on Pesach, we must eat like princes would, and not like animals.
The Chinuch famously continues that a person's heart is influenced by his deeds. One should not indulge in the pleasures of those who engage in gluttony and scoffing, as these actions, even if not technically prohibited, affect one's heart and soul negatively.
The Rambam (Hilchos Yom Tov 6:18) states that when one eats and drinks on yom tov, he is also obligated to feed the poor and the stranger (ger). If one does not feed the poor and the embittered souls, his is not a simcha of mitzvah but a simcha of his stomach, which is a disgrace.
This can explain the juxtaposition of the subsequent pesukim (12:47, 48). "All of Adas Yisrael shall do it" (the Korban Pesach), including a ger. One who doesn't break bones recognizes that eating should not be gluttonous but refined. Sharing with those who do not have the means assures that all Am Yisrael, including the poor and the ger, will fulfill the mitzvah of Korban Pesach. This elevates the Korban Pesach of the donor, since he eats it like a prince, who bears and feels responsibility to provide for the unfortunate.
The original Korban Pesach was eaten only in one's home (12:46) in a princely fashion (see Chinuch 15). Ideally, the seder should be at home, with extended family and appropriate guests.
