The articles in this column are transcriptions and adaptations of shiurim by Rav Joseph Ber Soloveitchik, zt”l. The Rav’s unique perspective on Chumash permeated many of the shiurim and lectures he presented at various venues over a 40-plus-year period. His words add an important perspective that makes the Chumash in particular, and our tradition in general, vibrant and relevant to our generation.
This week’s shiur is dedicated in memory of Mr. David Kornfeld.
On Pesach night we have two biblical obligations, haggadah and matzah, and two rabbinic obligations, four cups of wine and maror. The obligation of sippur yetziyat Mitzrayim or haggadah on the night of Pesach is distinct from the daily obligation to recall the Exodus, zechirat yetziyat Mitzrayim. Ben Zoma disagreed with Chachamim and said that zechirah applies by day and night. Rabbi Eliezer Ben Azaryah concurred and we rule according to their opinion that there is an obligation to recall the exodus twice daily. In what way does the obligation of haggadah on the night of Pesach differ from the daily obligation of zechirah?
There are three differences between the obligations of v’higadtah l’binchah or sippur yetziyat Mitzrayim, and l’maan tizkor. The first difference relates to format. Sippur means to retell in detail how much we suffered in Egypt and how wonderful was the freedom we experienced when we came into Eretz Yisrael. On a daily basis we just need to mention yetziyat Mitzrayim in the morning and evening to fulfill the obligation of l’maan tizkor. On Pesach night we retell in detail the genus (our low physical and spiritual status) and conclude with shevach, praise to Hashem. We expound on the section of parshat Bikurim and conclude with Rabban Gamliel’s three pre-requisites on the night of Pesach, and the first part of Hallel.
Zechirah is fulfilled by reciting verses to myself. Sippur requires relating the story to someone else. One reciting Keriyat Shema in public fulfills the obligation just as if he recited it to himself. On Pesach night we are required to tell the story to others. V’higadtah l’binchah means teach your children all details. It specifically requires a group teaching experience, according to the ability of the father and the child.
Zechiras yetziyat Mitzrayim requires that we mention the Exodus. But there is no daily requirement to append praise and song (shevach v’Hallel) to Hashem regarding it. Zechirat yetziyat Mitzrayim, included in Keriyat Shema, is part of kabbalat ol malchut shamayim, accepting yoke of heaven. Chazal say that “Ani Hashem Elokaychem” implies kabbalat ol malchut shamayim. However, on Pesach we go further. Not only do we tell the story, we offer praise and song to Hashem as well.
Haggadah not only obligates us to tell the story, it obligates us to relive the Exodus experience, in every generation we must view ourselves as leaving Egypt. We recite Asher Ge’alanu, Hashem redeemed us also from Egypt on this night. Fulfillment of V’higadtah includes the requirement of cheirus. The four cups of wine, introduced by the Rabbis, come under the rubric of freedom. Indeed, Rambam uses the word l’haros, we must demonstrate through our actions and the drinking of the four cups, that we ourselves are leaving Egypt this night and act as free men.
The first cup is Kiddush. Even though on Shabbos and Yom Tov the concept of tosfot Yom Tov, appending time to the sanctity of the day, allows us to recite Kiddush and eat prior to nightfall, on Pesach night we must wait till nightfall to recite Kiddush. Tosfot helps when the mitzvah of Yom Tov requires eating a meal or reciting Kiddush. However Pesach has an additional requirement to eat matzah at night specifically. The obligation of ba’erev tochlu matzot is a separate fulfillment than the rest of Pesach. We require that it be eaten specifically on the night of the fifteenth. Taz holds that Kiddush on Pesach not only satisfies the obligation of Yom Tov Kiddush, the words are part of sippur yetziyat Mitzrayim. Thus Kiddush on the night of Pesach fulfills two aspects, and that second aspect, as an introduction to sippur yetziyat Mitzrayim, requires that we delay Kiddush until nightfall on the fifteenth. Bircat hamazon, which mentions yetziyat Mitzrayim in the second blessing, also fulfills sippur yetziyat Mitzrayim. The second and fourth cups specifically express sippur yetziyat Mitzrayim through the blessing of Asher Ge’alanu and recitation of Hallel.
