Комментарий к Шмот 13:10

מימים ימימה means FROM YEAR TO YEAR (ימים frequently signifies a year) (Menachot 36b).

את החוקה, the statute involving the Passover.

ושמרת את החקה הזאת למועדה מימים ימימה, the Torah repeatedly warns the people concerning the meticulous observance of the Passover. However, this verse is only meant to inform us that from this year onward they would know that the date of observing the Passover will always occur on the anniversary of the Exodus. This also again proves that the calculation of the new moon does not rely on actual sightings.

מימים ימימה, “from year to year;” this is a reminder that one has to examine one’s תפילין, phylacteries once every year to check the writing on the parchments. This is the opinion of the school of Hillel. (His disciples) They based themselves on the fact that elsewhere the meaning of the word ימים means “days,” or maximum “a year.” The school of Shammai holds that they need to be examined only once in a lifetime. Hillel the elder, is reputed to have shown someone the phylactery of his grandfather. (Mechilta, Pisscha, section 17). In the Talmud Sanhedrin folio 92, Yehudah ben Beteyrah who claimed to be one the dead resurrected by the prophet Ezekiel, is reputed to have shown the phylacteries that his father had bequeathed to him as stemming from that generation. (about 300 years prior)

That is that He commanded us to put on the hand tefillin. And that is His saying, "And you shall tie them as a sign upon your hand" (Deuteronomy 6:8). And this command was already repeated four times. And the proof that the head tefillin and the hand tefillin are two commandments is their saying in the Gemara (Menachot 44a) in surprise at one who thinks that one not put on the head tefillin or the hand tefillin without the other, but rather only if they are both together - and this is the language of the statement - "one who does not have two commandments, should he also not do the one commandment?" This means to say, should one who cannot do two commandments not do the one - that is not the case, but rather he should do the one commandment that presents itself. Hence he should put on either one of them that presents itself to him. Behold it has been made clear to you that they called the hand tefillin and the head tefillin, two commandments. And these two commandments are not obligatory for women on account of His, may He be exalted, saying, as a reason for their obligation, "in order that the Torah of the Lord may be in your mouth" (Exodus 13:9) - and women are not obligated in Torah study. And so did they explain in the Mekhilta. And likewise did they explain all the regulations of these two commandments in the fourth chapter of Menachot. (See Parashat Bo, Vaetchanan and Ekev; Mishneh Torah, Tefillin, Mezuzah and the Torah Scroll 1.)