As the narrative reaches the first anniversary of the Exodus, a notable chronological shift occurs. Although the book's opening events took place in the second month, the timeline briefly jumps back to the first month [ביאור שטיינזלץ]. This establishes the well-known principle that the Torah does not strictly adhere to chronological order. The primary approach among commentators is that this arrangement allowed the text to group together all the intricate details surrounding the Tabernacle's establishment, the camp's formation, the Levites' duties, and the leaders' offerings before returning to the Passover commandment [רמב״ן, בכור שור, דעת זקנים]. Alternatively, this sequence deliberately clusters the Israelites' good deeds from that era, highlighting the merits that made them worthy of entering the land immediately [ספורנו]. Another perspective maintains that there is no real deviation; rather, this earlier event is introduced simply as the necessary backdrop for the upcoming narrative of the Second Passover, which indeed took place in the second month [אברבנאל].
The specific phrasing of the date, placing the year before the month, carries deep psychological significance for the nation. Following the Sin of the Golden Calf, the Israelites feared they were now viewed as heretics and permanently disqualified from offering the Passover sacrifice. By emphasizing the year, God reassures them that they remain fully acceptable and desired [אור החיים]. The timeline itself reflects the standard method of timekeeping for that era, as the nation counted its years from the Exodus until the construction of the First Temple [תורה תמימה]. Yet, a subtle linguistic detail hints at a bittersweet reality: this would be the only time the Israelites would observe Passover during their desert wanderings [העמק דבר].
A compelling question arises as to why a new directive was needed to observe Passover, given that they had already received the Commandment in Egypt. Originally, the observance was intended to resume only after the nation entered the Land of Israel. God made a unique exception here, commanding them to observe it in the desert as a powerful memorial to their redemption [רמב״ן, אברבנאל]. Furthermore, the permanent laws of Passover differed significantly from the original event in Egypt, introducing new requirements like a seven-day prohibition against leaven and the sprinkling of blood on the altar. Additionally, the day of the sacrifice fell on the Sabbath that year, necessitating an explicit command to clarify that the Passover offering overrides the Sabbath restrictions [רש״ר הירש].
The placement of this narrative also answers why the book did not simply open with this event. Opening with it would have prominently highlighted the disgrace of the Israelites, as it was the sole Passover they managed to offer during their entire forty-year journey [רש״י]. But if the nation was technically exempt from the Commandment because the harsh desert conditions prevented them from safely circumcising their newborn sons, why is this considered a disgrace?
The fault lies in the root cause of their delay. Had they not sinned through the spies and their constant complaining, they would have entered the land immediately and fulfilled the Commandment properly [דעת זקנים, חזקוני, מלבי״ם, דברי דוד]. Their sins brought about divine disfavor, which manifested physically: the gentle northern winds required to safely heal a circumcision ceased to blow, rendering the procedure impossible and ultimately preventing the sacrifice [רמב״ן, שפתי חכמים, מזרחי, ברטנורא]. Moreover, even when a person is exempt from a Commandment due to circumstances entirely beyond their control, missing the opportunity still constitutes a profound spiritual loss and a personal flaw [גור אריה].
The deepest layer of this disgrace, however, was their apathy. In a subsequent narrative, a group of ritually impure men who were exempt from the offering passionately approach the leadership, crying out to ask why they should be deprived, demanding a way to participate. In stark contrast, the rest of the nation remained silent. Throughout the remaining decades of their desert wanderings, the general populace never once woke up to demand the privilege of observing the Passover [העמק דבר, ברכת אשר].