Observing the Passover sacrifice in the second year after the exodus from Egypt carries profound historical and spiritual weight, reflecting the inner state of the Israelites at that time. The emphasis that they performed the act exactly as commanded points to a vast framework of laws passed down through an oral tradition [העמק דבר].
Originally, the Israelites were not expected to offer the Passover sacrifice while wandering in the desert. The formal requirement was intended to take effect only upon their arrival in the Land of Israel. The very first sacrifice, offered before leaving Egypt, was designed to repair the ancient spiritual damage caused by the sin of the first man, and it was meant to be sufficient on its own. However, the grave sin of the Golden Calf brought that spiritual corruption back. Consequently, a deep spiritual need arose, and God issued a new command to offer the sacrifice in the desert to mend what had been broken. This made the desert sacrifice an additional, restorative act [נחל קדומים]. The timing of this renewed command was precise. It coincided with the dedication of the Altar and the separation of the Levites for sacred service, events that were also orchestrated to atone for the Golden Calf [רבנו בחיי, נחל קדומים].
Despite this profound opportunity for repair, the primary approach among commentators is that the record of this event carries a strong element of criticism, pointing to the disgrace of the nation. The specific emphasis on the exact date and the location in the Sinai desert serves to highlight a painful reality: this was the first and only time the Israelites offered the Passover sacrifice during their entire forty years of wandering.
Commentators offer several explanations for why the sacrifice was never repeated in the desert. One approach suggests that the harsh realities of travel created technical barriers. Constantly being on the move and facing difficult weather conditions made it life threatening to circumcise newborn children. Since anyone who is uncircumcised, or who has uncircumcised children or servants, is strictly forbidden from eating the Passover offering, the entire nation was effectively barred from performing the Commandment [רבנו בחיי, חזקוני]. Given this situation, some suggest that only the tribe of Levi, who rigorously maintained the practice of circumcision despite the conditions, actually participated in this specific offering [צפנת פענח, מלבי״ם].
Taking a different perspective, other commentators explain that the Israelites were never legally obligated to offer the sacrifice in the desert at all, as the requirement was strictly tied to entering the land. According to this view, the disgrace is not that they failed to offer the sacrifice, but rather that their ongoing sins delayed their entry into the land for forty years, thereby denying them the opportunity to fulfill the Commandment [מלבי״ם]. Alternatively, the criticism stems from a lack of spiritual initiative. Even if they were not formally obligated, they could have volunteered to offer the sacrifice year after year to continually repair the spiritual flaws caused by the Golden Calf, yet they chose not to [נחל קדומים].