With the exodus imminent, Hashem now looks to the future. Most of the mitzvot in this chapter are meant to remind the Israelites about the exodus itself.
1) Consecrating the first born – This halacha requires that all first born people and animals be set aside as holy for Hashem. The first born animals must be brought to the Beit Hamikdash to be sacrificed or redeemed with the priests. This is meant to remind the Israelites that Hashem killed the first born Egyptians and saved those of the Israelites:
“Sanctify to Me every first-born, the first issue of every womb among the Israelites, of man and beast, it is Mine.”
קַדֶּשׁ־לִי כָל־בְּכוֹר פֶּטֶר כָּל־רֶחֶם בִּבְנֵי יִשְׂרָאֵל בָּאָדָם וּבַבְּהֵמָה לִי הוּא (Shemot 13:2).
2) Pesach – The holiday itself is a reminder of the exodus from Egypt and maintains elements of the first Pesach that the Israelites had in Egypt, including the need to teach future generations of the Exodus:
“And you shall tell your son on that day, saying, ‘It is because of what Hashem did for me when I came out of Egypt.’”
וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר בַּעֲבוּר זֶה עָשָׂה יְ־הֹוָ־ה לִי בְּצֵאתִי מִמִּצְרָיִם (Shemot 13:8).
3) Tefillin – The tefillin are meant to be a sign on one’s hand/arm and between one’s eyes. The hand/arm commemorates the fact that Hashem took the Israelites out of Egypt with a strong arm and outstretched hand (including a strong finger). The sign between the eyes is a symbol of memory for the Exodus:
“And it shall be for you as a sign upon your hand and as a reminder between your eyes, so that Hashem’s Torah may be in your mouth; for with a strong hand Hashem brought you out of Egypt.”
וְהָיָה לְךָ לְאוֹת עַל־יָדְךָ וּלְזִכָּרוֹן בֵּין עֵינֶיךָ לְמַעַן תִּהְיֶה תּוֹרַת יְ־הֹוָ־ה בְּפִיךָ כִּי בְּיָד חֲזָקָה הוֹצִיאֲךָ יְ־הֹוָ־ה מִמִּצְרָיִם (Shemot 13:9).
4) Mezuzah – This commemorates the blood that was placed on the doorposts during the first Pesach and the plague of the death of the first born:
“And you shall take a bunch of hyssop, dip it in the blood that is in the basin, and apply it to the lintel and the two doorposts.”
וּלְקַחְתֶּם אֲגֻדַּת אֵזֹב וּטְבַלְתֶּם בַּדָּם אֲשֶׁר בַּסַּף וְהִגַּעְתֶּם אֶל־הַמַּשְׁקוֹף וְאֶל־שְׁתֵּי הַמְּזוּזוֹת מִן־הַדָּם אֲשֶׁר בַּסָּף (Shemot 12:22).
Why So Many Ways to Remember?
Hashem did not limit the commemoration of the Exodus to one ritual. Instead, He created multiple mitzvot—Pesach, Tefillin, Mezuzah, and the consecration of the firstborn—each serving as a unique reminder of redemption. This diversity is intentional and profound:
Different Paths for Different People: Not everyone excels in the same spiritual practice. Some connect through intellectual study (teaching the story at the Seder), others through physical action (placing Tefillin), others through the sanctity of the home (Mezuzah), and others through acts of dedication (redeeming the firstborn). By offering many avenues, Hashem ensures that every Jew can find a way to personally and meaningfully engage with the memory of the Exodus.
Uniqueness and Importance: Most historical events are remembered through a single ritual or holiday. The Exodus, however, is the foundation of Jewish identity and faith. It is the moment when a group of slaves became a nation under God. Because of its centrality, it permeates daily life (Tefillin), the home (Mezuzah), the calendar (Pesach), and even family milestones (firstborn). This multi-layered approach guarantees that the Exodus is never relegated to history—it becomes a living experience embedded in every dimension of Jewish life.
In short, Hashem’s design reflects a deep understanding of human nature: memory fades unless reinforced through varied, tangible acts. By giving us many ways to commemorate, He ensures that the story of redemption remains vivid and accessible for all generations.
