The transition from the historical events of the Exodus to the establishment of a new nation is marked by a series of instructions designed to preserve the memory of the miracles for all time. The directives regarding the sanctification of the firstborn, the festival of unleavened bread, and the wearing of phylacteries create a lasting system of remembrance. Together, these practices are meant to instill within the people a deep faith in God's ongoing providence and His absolute superiority over the gods of Egypt and the forces of the cosmos [רלב״ג, אברבנאל, אלשיך].
The primary approach among commentators is that God's communication here is a direct instruction for Moses to transmit these laws to the Israelites. However, a striking contrast exists between the brief command God gives to Moses and the highly detailed explanation Moses immediately delivers to the people. This gap is intentional. It serves to avoid unnecessary repetition in the narrative, operating on the clear understanding that God originally provided Moses with all the intricate details behind the scenes [קאסוטו].
Beyond literary efficiency, this structure serves as a prime example of the relationship between the Written and Oral Law. God's concise directive represents the Written Law, while Moses' elaborate explanation to the nation embodies the Oral tradition that completes it [רש ר הירש]. The dual nature of this communication reflects different forms of transmission. The initial act of speaking denotes a broad, profound discussion where Moses intellectually grasped every detail of the law from God. In contrast, the subsequent instruction to convey the message refers to the short, general statements that make up the text of the Written Law [ביאור יש״ר].
Other scholars reverse this symbolism, suggesting that the initial divine speech represents the Written Law, which contains a mixture of mercy and strict justice, much like a bee carrying both honey and a sting. In this view, the instruction to transmit the message symbolizes the Oral Law. Furthermore, the initial communication conveys the simple, revealed meaning of the commandments, while the directive to share it hints at an obligation to uncover the hidden, inner depths of the Torah that are not intended for the general masses [רבנו בחיי]. Alternatively, the direct communication to Moses is understood as a reflection of his unique prophetic state, experiencing clear, absolute, face-to-face revelation without any riddles [רבנו בחיי].
Finally, the brevity of the instruction highlights Moses' role as the representative of the entire nation. God addresses him directly as a mark of profound respect. Even though the firstborn Israelites already belong to God by virtue of being saved during the final plague in Egypt, God specifically commands Moses to sanctify them. This grants Moses the distinct honor of bringing their sanctity into effect through his own voice and leadership [אבן עזרא, אלשיך].