Comentario citado sobre Deuteronómio 24:15

And when I passed by and saw you wallowing in your blood I said to you: In your blood, live. This is the blood of circumcision.
Yea, I said unto you: In your blood, live. This refers to the blood of the Passover offering.
“You have captured my heart, my sister, my bride; you have captured my heart with one of your eyes, with one coil of your necklace.” (Song of Songs 4:9) Rabbi Rabinowitz applies this verse to the Exodus of Egypt in a lengthy analysis of this verse. He explains that there were two evil inclinations that Israel had to overcome in Egypt: one was the inclination for sexual immorality and the other was the inclination toward idolatry. Israel had overcome the first inclination but not the second. They finally accomplished this through the two commandments which they observed in Egypt and this is what made them worthy of redemption.
How did Israel overcome idolatry and "capture the heart" of God? They did so by fulfilling two mitzvot, circumcision and the Passover offering. That is why the expression "capture the heart" is repeated twice. While people often perform good deeds with an interest in the reward they will receive, Israel performed these two commandments without any personal interest. These commandments involved a complete personal sacrifice on their part. First the Israelites underwent circumcision which left them in a weakened state so they could not defend themselves, and then they sacrificed the Passover offering enraging the Egyptians who revered the lamb and who might try to kill them. The Israelites did this without any concern for their own well being. God is said to have two eyes – one is for the quality of justice and the other for the quality of compassion. By acting in this fashion, Israel looked to God for His compassion and not for their just deserve; they looked to God with one eye as the verse says. Finally it was through the leadership of Moses that Israel was willing to do this. According to the Midrash, when the people smelled the Passover sacrifice of Moses (it had the aroma of the Garden of Eden) they all demanded that they be circumcised so that they could eat the Passover sacrifice. And who circumcised them – none other than Moses!
And when I passed by and saw you wallowing in your blood, I said to you: In your blood, live. Yea, I said unto you: In your blood, live: This statement is based on a passage in the Mechilta which asks why, in Exodus, Chapter 12, the Torah emphasizes the 'taking' of the Passover sacrifice before the offering of the sacrifice. Obviously the people had to take the offering before they could sacrifice it! Rabbi Matya ben Heresh quotes Ezekiel 16:8, “I passed by you and saw that your time for love had arrived…” This means that the time had come to fulfill God‟s promise to Abraham, but Israel did not have enough commandments to make them worthy of redemption. God, therefore, gave Israel two commandments and God also told them set aside the lamb four days before it was sacrificed.
It was through their actions that they became worthy of reward (and by setting aside the lamb four days early the people showed their intention to sacrifice it).
Yet elsewhere we learn that Israel did have other commandments to their credit. Rabbi Elazar Hakafar taught that Israel performed four mitzvot in Egypt: they were not suspected of sexual immorality, they did not gossip, they did not change their language or their names. Why, then, was it necessary to have two more mitzvot so the Israelites would be worthy of redemption? The reason why the extra two mitzvot of circumcision and the Passover offering were necessary has to do with a law regarding the status of a priest. If a kohen worships idols or bows down to an idol, he can never participate in the temple service again.
While the Talmud says that repentance can transform a willful act (zadon) into inadvertent sin (sh’gagah)26, the kohen is judged as a sinner and cannot participate in the Temple service again. Only if we can show his repentance to be completely sincere and out of love for God (and not out of self-interest) is his sin completely removed from him. But since we cannot know what is in a person's conscience, we can never know whether his repentance was sincere or simply convenient so he is disqualified from the priestly service.
We can now understand the reason for the extra two mitzvot that the Israelites were given before they left Egypt. The Israelites had worshiped idols – how could they now offer the Passover sacrifice? What is more they had not observed any positive commandments. The four mitzvot that they had already observed were all negative injunctions. These commandments were proof that Israel feared God but they did not prove that Israel loved God. They were, therefore, given two more mitzvot that were positive commandments which proved that they truly had abandoned idolatry and were prepared to devote themselves entirely to God even if it involved considerable self-sacrifice. By circumcising themselves, the Israelites were in a weakened state and could not defend themselves. By then setting aside the lamb for the Passover sacrifice they were showing the Egyptians that they were prepared to sacrifice their sacred animal – if the Egyptians became furious with the Israelites, Israel would not be able to defend themselves. These positive commandments were an expression of absolute love for and loyalty toward God. They were also a proof that Israel‟s repentance was repentance out of love rather than repentance out of fear of God. It also proved that they were now worthy of participating in the service of the divine.
We can now understand why Moses commands the people to set aside and also to take the Passover lamb. It wasn't simply enough for the people to have a lamb. They had to publicly take the lamb so that people would witness their repudiation of idolatry. The lamb would make much noise and it would be apparent to everyone that they had taken it for a sacrifice. This would arouse the Egyptians to kill the Israelites and, therefore, the Israelites actions would truly be self-sacrifice. Also the smell of the roasting meat would waft through the neighborhood so everyone would know what the Israelites were doing. The Israelites would have been convinced that the Egyptians would certainly want to kill them. Their willingness to risk martyrdom would certainly make them worthy of redemption. This also explains why the circumcision was also necessary. Without recovering from their circumcision the Israelites might have believed they could defend themselves. Now that they were in a weakened state they realized that they were totally dependent upon God. Prior to their circumcision they might have reasoned that the Egyptians had been weakened by the plagues – now they were weakened by the circumcision so that they were dependent upon God.

der Sonnenschirm. גנוגנות, M.: גנונת (von גנן, schirmen.) Nach Maim. ist unter עני der Handwerker zu verstehen, nach Deut. 24, 15. Ar., ר״ש und Bart. erklären גנוגנה als eine Tasche.

וקרא עליך AND HE CRY [UNTO THE LORD] AGAINST THEE — One might think this is a command (“he shall call against thee”). Scripture, however, states, (Deuteronomy 24:15) “[At his day thou shalt give him his hire … he is poor], so that he may not call against thee [unto the Lord]” (Sifrei Devarim 117:5).

עד בקר UNTIL THE MORNING — Scripture speaks here of a person hired for day-work (שכיר יום) whose departure from work is at sunset. The time for drawing his wages is therefore the whole night (and the law is not infringed provided he pays it before the moment of day break). In another passage (Deuteronomy 24:14) it states, "the sun shall not go down upon it (the man's wages)”. There, however, it is speaking of one hired for night-work (שכיר לילה) the end of whose period of work is at day break, therefore the time for drawing his wages is the whole day (but it must be done before sunset). The reason why he has the whole night or whole day to pay the wages is because the Torah gives the employer the time of one "Ona" (one half of the astronomical day; cf. for the meaning of the word Niddah 65b) to endeavour to obtain the money he requires for paying the wages (Bava Metzia 110b).