The commandment of the Passover sacrifice shifts the focus of worship from the private home to the national spiritual center, outlining a precise schedule that mirrors the stages of redemption. The offering cannot be prepared just anywhere; it is restricted exclusively to the Temple, the specific location God chooses to establish His presence [רש"ר הירש, ביאור שטיינזלץ]. The laws regarding this sacrifice are placed immediately after the laws of the firstborn offering because both share the requirement of being eaten within the Temple grounds [חזקוני]. Furthermore, while bringing the sacrifice, an individual is required to pause their regular daily work to show proper respect for their offering [תורה תמימה].
The process unfolds across three distinct time periods: the evening, the setting of the sun, and the time of the departure from Egypt. The primary approach among commentators views these not as contradictory, but as a step-by-step progression. The first stage, the evening, marks the time for slaughtering the sacrifice. This period begins at midday and continues into the afternoon, indicating that the Passover offering is the final sacrifice of the day, prepared only after the regular afternoon offering [תורה תמימה, רש"ר הירש]. In this context, the concept of the sun's arrival does not mean the final sunset, but rather the sun's westward movement starting from noon [הכתב והקבלה].
The second stage aligns with the setting of the sun and the arrival of nightfall. This is the designated time for eating the sacrifice [רש"י, רבנו בחיי]. The act of offering is understood broadly here, encompassing not just the physical slaughter but the festive meal itself [הכתב והקבלה]. The third stage, the time of departure from Egypt, points to the following morning. By this time, any remaining meat is disqualified and must be burned. However, since it is forbidden to burn holy items on a festival, the leftover meat is kept until the following day when it is finally destroyed [מזרחי, שפתי חכמים, גור אריה, משכיל לדוד].
Other commentators propose a more continuous timeline, suggesting that the time of departure does not refer to the morning burning, but rather defines the entire night as the period for eating the sacrifice. It was during this night that the plague of the firstborn occurred and the Israelites were granted permission to leave [רלב"ג, ביאור יש"ר, נתינה לגר]. Even though the physical exodus happened in the morning, the people were already prepared and worthy of redemption the night before [ביאור שטיינזלץ]. Within this perspective, there are differing views on exactly how long the meal may last, split between midnight, reflecting the haste of the Egyptians, and dawn, reflecting the haste of the Israelites [מלבי"ם, הכתב והקבלה].
Finally, a different approach suggests that the time of departure is not a specific hour of the day at all. Instead, it serves as a broad summary, indicating that the Passover sacrifice is offered in the spring, the general season of the Exodus [אבן עזרא, ברכת אשר].