שמות, פרק י״ג, פסוק ה׳

The transition from harsh slavery to newfound freedom carries a hidden danger. Human nature often leads people to forget their Creator specifically during times of prosperity and success. To counter this, the observance of Passover in the Promised Land serves as a permanent anchor of faith and memory. It ensures that even as years pass and material wealth grows, God's kindness remains deeply ingrained in the national consciousness.

When detailing the inhabitants of the Promised Land, only five nations are listed. The primary approach among commentators is that this actually refers to all seven Canaanite nations. The term Canaanite functions in two ways: as a broad category encompassing all the nations, and as the specific name of one family that lacked an independent title [רש״י, חזקוני, בכור שור]. Others explain that the two missing nations were simply secondary to the rest [גור אריה], or that one of them chose to flee rather than fight the Israelites [טור, שפתי כהן]. A different perspective suggests the distinction is purely geographical and agricultural. Only the territory belonging to these specific five nations was exceptionally fertile enough to be described as flowing with milk and honey, distinguishing it from the rest of the region [רמב״ן, רש״ר הירש].

The very fact that the region is named after Canaan, who was a cursed slave, carries a deeper message regarding ownership. A slave has no true property rights against his master. Therefore, the land was merely held in Canaan's possession as a temporary deposit until God transferred it to Israel [רבנו בחיי]. This transfer fulfills a divine oath made independently to each of the three patriarchs: to Abraham at the Covenant of the Pieces, to Isaac when he was commanded to reside in the land, and to Jacob during his dream of the ladder [רש״י, שפתי חכמים].

The famous description of the land flowing with milk and honey is not literal. The soil itself does not secrete these liquids. Rather, it signifies incredible agricultural abundance, where milk flows heavily from the grazing goats, and rich nectar drips from the local dates and figs [רש״י, מזרחי, גור אריה, ברכת אשר].

Upon entering this fertile land, the Israelites are commanded to perform a specific service, which refers to the offering of the Passover sacrifice [רש״י, רלב״ג]. Linking this obligation to their arrival in the land ensures that future generations will continue the exact pattern of the original redemption in Egypt [תורה תמימה]. Furthermore, during their time in the desert, the Israelites were not fully obligated in all the intricate details of the festivals until they finally settled in their permanent home [אבן עזרא, רלב״ג]. Conceptually, this ritual stands in absolute contrast to their past trauma. Instead of bearing the crushing yoke of hard labor for a human master, the Israelites are now privileged to perform a pleasant, meaningful service to honor God, who redeemed them [קאסוטו].

This renewed instruction regarding Passover also introduces a critical educational responsibility. While earlier instructions focused on responding to a rebellious child, this directive is aimed at the child who does not even know how to ask. It teaches that a parent must take the initiative. Rather than waiting for questions, the parent must proactively begin with engaging words, ensuring the tradition of freedom is passed down to the next generation even when the child lacks the ability to seek out the answers themselves [רש״י, מזרחי].