Musar su Esodo 12:43

זאת חקת התורה . Why did the Torah need this introduction? This is adequately explained by Eliyahu Mizrachi. There are numerous occasions in the Torah when such an introduction is used, e.g. זאת חקת הפסח, in Exodus 12,43. Even though the law is not in the nature of גזרה היא מלפני, "it is a decree that I have decreed," seeing that the reasons for this legislation have been explained, the Torah's expression here is in a class by itself since we have both the expression חוק and תורה. Surely one of these words is unnecessary. Later, while still discussing the same subject matter, the Torah writes: זאת התורה, אדם כי ימות באהל "This is the Torah concerning a person who dies in a tent, etc." (19,14). At the beginning of our פרשה, it would also have sufficed to write only one of these expressions. In the example before us, the words “Torat,” or “Chukat,” mean that the Torah is about to reveal certain commandments to us. I believe that this question is answered adequately without the Mizrachi pointing out that we are faced here with what seems to be a repetition. We read in Exodus 12, 14: חקת עולם תחגהו, "you shall celebrate is as a statute forever." The Torah sometimes speaks of the Passover as חקת הפסח. This means the expression חק is also tied to certain time frames such as חקך וחק בניך, in Leviticus 10,13, where the consumption of certain sacrifices is discussed. In that instance the time this statute applies is limited. Similarly the statute of the Passover is severely limited in the time it applies. We find the expression חק, even when dealing with social laws, משפטים, such as in Exodus 18,16, where Moses tells his father-in-law that he explains the Torah's litigation laws to those who approach him with complaints. The word חק implies something fixed, whether in quantity or time.

Commandment 17 forbids the participation of a Jewish heretic in eating of the Passover sacrifice. The Torah says: כל בן נכר לא יאכל בו, "Anyone who has become estranged must not eat of it."