שמות, פרק י״ב, פסוק כ״ח

Just before the dramatic events of the Plague of the Firstborn and the Exodus, the narrative pauses to capture a moment of quiet preparation. The Israelites receive complex instructions for their redemption and approach them with absolute precision and dedication [קאסוטו]. Although the initial command was given on the first of the month, the actual taking and slaughtering of the lamb did not occur until the tenth and fourteenth days. To bridge this gap in time, commentators explain that the moment the Israelites committed to fulfilling the commandment, it was considered as though they had already completed the action [רש״י, גור אריה, תורה תמימה, דברי דוד]. On a practical level, their immediate response was to leave the presence of Moses and head toward their flocks to select the lamb for the Passover sacrifice [רמב״ן, אבן עזרא, הטור הארוך, ביאור יש״ר]. The specific focus on their physical journey serves a distinct purpose: it teaches that a separate reward is granted for the preparation, effort, and travel involved in a commandment, above and beyond the reward for the deed itself [רש״י, רמב״ן, הטור הארוך, העמק דבר, תורה תמימה, ברכת אשר]. Furthermore, their physical actions hint at two separate commandments performed simultaneously: the Passover sacrifice and the rite of circumcision, which was a strict prerequisite for participating in the meal [קיצור בעל הטורים, מגלה עמוקות]. Yet, the preparations did not fall on everyone equally; only those specifically required to handle the physical arrangements were involved [העמק דבר].

The people are highly praised for executing the instructions flawlessly, without omitting a single detail [רמב״ן, אבן עזרא, הטור הארוך, ביאור שטיינזלץ]. This perfect compliance demonstrated that they were acting out of absolute obedience to God, rather than relying on their personal understanding [אור החיים]. Their submission extended to accepting the oral traditions and instructions passed down through the elders [העמק דבר, רש ר הירש]. Beyond their obedience, their actions required immense courage. By taking and slaughtering a sheep—an animal revered as a deity by the Egyptians—they acted without fear, placing their complete trust in God despite the obvious physical danger [שפתי חכמים, גור אריה].

The primary approach among commentators notes that the narrative deliberately emphasizes how Moses and Aaron themselves participated in the Passover sacrifice [רש״י, רמב״ן, הטור הארוך]. This clarification is crucial, as one might easily assume they were exempt. As members of the tribe of Levi, they were never subjected to Egyptian slavery and seemingly did not need a memorial for a redemption they did not physically experience [תורה תמימה, שפתי חכמים, דברי דוד]. Furthermore, as God's chosen messengers and the agents of redemption, they might not have needed to perform the rituals required of the redeemed [גור אריה]. Finally, while the sacrifice was intended to provide the Israelites with the spiritual merit necessary for redemption, Moses and Aaron already possessed abundant merit of their own [משכיל לדוד, חתם סופר]. Nevertheless, they did not place themselves above the people. They personally selected and slaughtered their own lambs [העמק דבר], participating in the commandment with joy and a deep sense of solidarity with the community [חתם סופר, פרדס יוסף]. By noting the actions of the Israelites before mentioning Moses and Aaron, a profound lesson emerges: when it comes to fulfilling God's commandments, social hierarchies vanish. Whoever hurries to perform God's will with love is considered first and foremost [חתם סופר].