שמות, פרק י״ג, פסוק ג׳

In the very moments of departure, Moses stops the people to lay the foundation for their national identity and historical memory. The liberation from Egypt is not presented merely as a historical event, but as a spiritual turning point that requires the nation to change its worldview and dedicate itself to serving God. The instruction to remember the Exodus implies an ongoing, continuous action. The primary approach among commentators is that this establishes a positive commandment to recall the departure from Egypt every single day, both in speech and in thought, ensuring the liberation is always felt as though it occurred today [רש״י, מזרחי, גור אריה, שפתי חכמים, רבנו בחיי]. Alternatively, some scholars suggest the directive is aimed at a fixed, annual memorial for future generations during the Passover holiday [שד״ל, קאסוטו]. This particular day is etched into memory not only for the physical rescue but because the Israelites achieved spiritual elevation and attained the Holy Spirit the moment they distanced themselves from Egyptian culture [העמק דבר]. Furthermore, the open miracles that occurred in nature on this day completely shattered the false beliefs of the Egyptians [נחל קדומים].

Recalling their origin in a house of slavery highlights the dual nature of the reality from which the Israelites were saved. On a physical level, Egypt functioned as a sealed prison from which no one could escape, and the Israelites lived as slaves from birth, tortured by grueling labor [אבן עזרא, רלב״ג, רש ר הירש, שטיינזלץ]. On a spiritual level, the departure was designed to uproot their lowliness and slave mentality, replacing it with inner freedom and greatness of spirit [העמק דבר]. The mention of slavery also serves as a reminder that God redeemed the people before their decreed time of exile was complete; therefore, they are now obligated to serve Him and improve their actions [שפתי כהן].

There are varying perspectives on the nature of the powerful force that brought about the Exodus. The primary approach among commentators is that it refers to the immense power of God, who subdued the mighty Egyptians through the wondrous Plague of the Firstborn and even defeated the spiritual guardian of Egypt [אבן עזרא, רלב״ג, שטיינזלץ, שפתי כהן]. Another view suggests this power reflects a harmonious combination of God's attribute of strict justice alongside His attribute of mercy, both working together to achieve the redemption [רבנו בחיי]. Conversely, a different interpretation argues that the intense force actually belonged to the Egyptians. Under the crushing pressure of the plagues, the Egyptians rushed and aggressively pushed the Israelites out, a reading that avoids attributing physical exertion to God [הכתב והקבלה].

The prohibition against eating leaven carries profound educational and spiritual significance far beyond a simple historical symbol. Unleavened bread, made solely of flour and water, represents the reality of the Israelites' existence, which depends entirely on the spirit and providence of God. In contrast, leaven, which rises through yeast and human intervention, symbolizes the dangerous illusion that a person is sustained merely by their own intellect and power [העמק דבר]. Therefore, the ban on leaven serves as a warning to the people not to corrupt their deeds [שפתי כהן] and not to compromise their faith by believing exclusively in the attribute of justice [רבנו בחיי]. The absolute nature of this prohibition establishes that the ban on leaven extends even to deriving any form of benefit from it [רלב״ג, מלבי״ם]. It also places a direct responsibility on adults to supervise and educate their young children to avoid leaven, reinforcing the national mission of educating future generations [רש ר הירש].