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The mitzvah of sippur yetziat Mitzrayim - to publicize the story of the exodus on the first night of Pesach - constitutes an independent mitzvah, and is a central component in the Pesach experience. The Rambam devotes a full chapter (7) of his Hilchot Chametz u-Matzah to the details of this mitzvah. This focus is particularly noteworthy when contrasted with his treatment of the parallel obligation of zechirat yetziat Mitzrayim - to remember the exodus - that applies daily. The Rambam omits that continuous obligation from the list of 613 commandments, as many mefarshim noted; he subtly integrates that theme with the daily mitzvah of keriat Shema (see Shiurim le-Zecher Abba Mori on this topic). The Rambam's formulation of sippur yetziat Mitzrayim is especially intriguing in light of this stark contrast. In the beginning of chapter 7, he introduces the theme of sippur yetziat Mitzrayim by invoking a verse (Shemot 13:3) that specifically articulates the obligation of zeichirat yetziat Mitzrayim. He states as follows: "mizvat aseh shel Torah le-sapper be-nisim ve-niflaot she-naasu le-avoteinu be-Mitzrayim be-leil chamishah asar be-Nisssan she-nemar zachor et ha-yom asher yazatem mi-Mitzrayim kemo shenemar zachor et yom haShabbat...."
Indeed, Rashi, citing the Mechilta, explicitly links that verse to the daily obligation to remember the exodus. The Rambam's emphasis of zechirat Mitzrayim in the sippur context is especially puzzling when one considers that in the very next line he cites "vehigadeta la-bincha ba-yom hahu leimor...", a proof text that does refer to sippur yetziat Mitzrayim. The reference in the Rambam's sippur yetziat Mitzrayim presentation of "zachor et yom ha-Shabbat"- the fact that we usher in the Shabbat by means of the kiddush - as an apparent parallel also commands our attention. What did the Rambam seek to convey about sippur yetziat Mitzrayim with these seemingly gratuitous references?
Perhaps the Rambam's linkage to daily zechirat yetziat Mitzrayim and weekly kiddush conveys an important perspective on how the halachah perceives and projects even (and, perhaps, especially) singular themes and unique experiences. Rather than innovate an entirely novel structure to celebrate and commemorate the inimitable event of the exodus, the halachah invariably invokes and applies, in some cases adapts broader existing categories, albeit in singular fashion. This approach accomplishes the dual, yet complementary objectives of sharpening the contrast to highlight particularly novel dimensions, while simultaneously integrating the novel components into the totality of halachic life, also demonstrating its wider relevance and coherence vis-a-vis halachic total halachic commitment. By invoking the pasuk of zechirat yetziat Mitzrayim and by alluding to the parallel role of kiddush, the Rambam provides a wider halachic context, framework, and perspective for the singular manifestation of sippur yetziat Mitzrayim. By reminding us of zechirat yetziat Mitzrayim, the Rambam subtly underscores that the obligation of sippur does not arise in a vacuum, nor is its scope and impact restricted to a single night. Moreover, the coordinating and tone-setting effect of sipur yetziat Mitzrayim on the total commemoration and celebration of the seder night is not unprecedented; the ubiquitous kiddush every Shabbat effectively serves that very function.
The Rambam's carefully crafted articulation of the mitzvah of sippur yetziat Mitzrayim subtly yet artfully conveys that the singular focus of the actual night of Pesach is further enhanced by its wide and pervasive impact, as expressed in daily zechirat Mitzrayim. Moreover, while the emphasis on details, the need to verbalize, perhaps the requirement to engage in a dialectic, and various other components differentiate the sippur of the seder night from the daily zechirah, it is the ubiquitous zechirah, which according to the Rambam is integrated with the tenet of kabbalat ol malchut Shamayim in the context of keriyat Shema, that determines sippur's ultimate significance even as a concrete commemoration of the historical event of the exodus. Thus, zechirat yetziat Mitzrayim and sippur yetziat Mitzrayim are mutually enhancing, even mutually dependent. Without the detailed, intense and more concrete sippur practiced once a year, the more amorphous and abstract zechirah would be compromised; absent the continuous outlet and impact provided by daily zechirah, the anniversary of the exodus would be nothing more than a nostalgic memory.
This halachic formula for structuring singular motifs, particularly regarding the Pesach holiday, is typical, as demonstrated by other aspects of the seder night. The korban Pesach constitutes an extraordinary rule-breaking korban in many respects, reflecting the singular dimensions of sippur yetziat Mitzrayim and the actual experience of Pesach Mitzrayim. It is brought outside of the confines of the regular temidim structure (alecha hashlem). Moreover, the function of shechitah and the eating of the korban, the institution of the minui and chaburah, the application of yotze, and numerous other novelties differentiate Pesach from typical korbonot, as well. Yet, with all of its novelty, korban Pesach retains the fundamental form and structure and status of a korban and is rightly perceived by the Mishnah and Talmud in that context. The adaptations of various principles as they are applied to korban Pesach accommodate its special themes, yet retain the core of the classical korban structure.
The four kosot of the seder certainly represent a novelty. Yet, surely, the utilization of existing halachic structures of kiddush, birkat ha-mazon, and hallel is significant. This method accentuates the singular facet of the seder night by highlighting sharp contrasts , even as it also establishes a sense of continuity, relevance, and coherence with the totality of halachic life. The Rambam ruled (Hilchot Chametz u-Matzah 8:6) that the typical yom tov requirement of lechem mishneh (2 breads) should include a broken matzah (perusah) on the night of the seder. He explains that while the generic requirement of lechem mishneh is retained, its application on this unique night should reflect the singular motif of Pesach. Refashioning the existing structure subtly further underscores the novel aspects of sippur yetziat Mitzrayim; retaining the classical structures of halachic conduct accentuates the themes of continuity and integration with the totality of halachic life.
While this perspective reflects a general tendency, it is of particular importance and relevance with respect to the celebration of yetziat Mitzrayim. This unique experience literally transformed the Jewish people, paving the way for mattan Torah and a singular relationship with Hashem, reflected by the reference to yetziat Mitzrayim in the introduction of the aseret ha-dibrot. At the same time, as the Ramban (end of parshat Bo) notes, this singular event confirmed and reinforced the very purpose of Creation and Jewish destiny, and became the ultimate expression of the theological tenets of Hashem's existence and special providence that underpin every important dimension of halachic life. [Hence, also the link between zechirat yetziat Mitzrayim and keriat Shema.] Everything we do on the seder night, including some of the general routines of yom tov, cannot help but be refashioned and reformulated to reflect the profound impact of that singular evening and experience. The innovative application of the traditional halachic structures on the seder night highlights this reality, even as the continuity afforded by typical and conventional halachic structure conveys the equally powerful motifs of the general indispensability of halachic structure, as well as of the dual status of yetziat Mitzrayim as a singular event on the one hand, and as a transformative experience that profoundly impacted on and integrated into the totality of halachic life, on the other.
The Rambam's subtle, yet elegant articulation and integration of zechirat and sippur yetziat Mitzrayim truly captures this central theme as the focal point of our national celebration.