שמות, פרק י״ג, פסוק ו׳

The establishment of the week-long holiday of unleavened bread forms a complete framework for commemoration and spiritual growth. A single day of remembrance is insufficient; a full week is required to properly engage in the necessary spiritual work [העמק דבר]. Furthermore, repeating these instructions served to prepare the Israelites for their future life in the Land of Israel [חזקוני].

The specific timeline of the holiday raises several considerations regarding the first day. Some suggest that Moses delivered these instructions precisely on the first day of the departure from Egypt, as the original unleavened bread was being eaten. Therefore, the command to observe a seven-day period was directed primarily at future generations [רש״ר הירש]. Others address an apparent discrepancy with another Biblical passage that commands eating unleavened bread for only six days. They explain that the other passage refers to the six days remaining after the first day, whereas here, all seven days are grouped together as a single unit [שד״ל]. Alternatively, the seven days mentioned might actually represent a period entirely separate from, and following, the initial night of the holiday [קאסוטו].

Consuming unleavened bread throughout this period is an ongoing spiritual practice [אבן עזרא]. However, it does not mean a person must eat it constantly. The rule simply dictates that any bread consumed during this time must be unleavened. The strict obligation to eat unleavened bread applies only to the first night, while consuming it on the subsequent days remains entirely optional [רלב״ג]. This concept of minimal obligation is subtly reflected in the original Hebrew text, where the term for unleavened bread is written in a shortened form. This omission implies that an individual may choose to eat only the absolute minimum amount required, contrasting with other passages where the full spelling hints at the broader responsibility to provide the poor with an abundance of wheat [פרדס יוסף].

The conclusion of this period highlights the seventh day as a specific festival to God, prompting the question of why the first day is not given the same title here. The primary approach among commentators is that the first day is undeniably a sacred festival, but the seventh day is singled out to teach a practical rule regarding the holiday sacrifice. While this sacrifice is ideally brought on the first day, an individual who misses this opportunity has the rest of the week to complete it. Designating the seventh day as a festival serves as a strict warning that this is the absolute final deadline to bring the sacrifice, with no chances for a makeup afterward [רמב״ן, העמק דבר, הטור הארוך].

Beyond the practical rules, the conclusion of the week carries a deeper allegorical meaning. The term used for a festival shares a linguistic root with the ideas of drawing a circle or setting a boundary. In this light, the seventh day symbolizes the later twilight years of a person's life. It serves as a profound call for individuals to dedicate their older years to God, establishing strong spiritual boundaries and carefully guarding themselves against wrongdoing [שפתי כהן].