Chasidut su Esodo 12:6

When David in psalms 118,11, part of the hallel ‎hamitzri, repeats the words ‎סבוני גם סבבוני בשם ה'‏‎ “they beset ‎me, they surround me; by the name of Hashem I will surely ‎cut them down;” the word: ‎גם‎, “also,” seems problematic. ‎According to what we have just explained, David’s wording is ‎quite easily understood. When David (verse 10) first spoke about ‎all the nations surrounding him being his mortal enemies, he ‎dismissed this threat more or less, as it was only an external ‎threat; his own personality not having succumbed to fear. At that ‎point he had been certain that G’d would take care of him as he ‎had considered himself a loyal servant of the Lord. This is why he ‎had added the words: ‎בשם ה'‏‎, “by the name of the Lord;” he had ‎considered himself as having served the Lord with a mature ‎intellect. Upon reflecting further, he had realized that he had not ‎always served the Lord on such a lofty level, but from time to ‎time had had a relapse to a lower intellectual level, that of ‎מוחין ‏דקטנות‎. On such occasions he had experienced “real” fear. This is ‎what he had in mind when he repeated the words ‎סבוני גם סבבוני‎, ‎i.e. he had really filled encircled, not knowing how to escape the ‎fate that appeared to threaten him. If, as we see from the lines ‎following this, G’d had miraculously extricated him from all the ‎dangers threatening him, he realised that he had every reason to ‎be especially grateful for an escape that he may not have merited ‎due to his own accumulated merits.‎
The considerations just described may have provided the ‎background to a custom mentioned in Shulchan Aruch Orach ‎Chayim 430 that the Sabbath preceding the Passover festival is ‎called ‎שבת הגדול‎, “the great Sabbath,” in commemoration of the ‎great miracle that occurred during the four days between when ‎the Israelites set aside the paschal lamb in preparation of ‎slaughtering it on the 14th of the month, as per the Torah’s ‎instructions in Exodus 12,6. They had been instructed to keep ‎watch over each person’s lamb to be sure that it was not ‎physically blemished, but even more so to demonstrate their faith ‎in G’d that although slaughtering a lamb which was a deity for ‎the Egyptians and therefore a provocation of their “masters,” ‎they were not deterred by the physical danger they were ‎exposing themselves to by doing this. Each Jewish household tied ‎their respective lamb to their beds, daring the Egyptians to do ‎something about this after they had told the Egyptians who ‎enquired about the meaning of this that this lamb would be ‎slaughtered at the command of the Jewish G’d on the evening of ‎the 14th of the month. In the event the Egyptians gnashed their ‎teeth but did not dare to take any countermeasures. ‎