The Seder and Daily Acknowledgement of Redemption
We were servants to Paroh in Egypt and Hashem, our G-d, took us forth from there with a mighty hand and an outstretched arm. If the Holy One Blessed Be He had not taken our fathers out of Egypt, then we, our children, and our grandchildren would be enslaved to Paroh in Egypt. Even if we are all scholars, we are all understanding people, we are all wise elders, we all know the Torah, it is incumbent upon us to engage in discussion of the exodus from Egypt. The more extensive the discussion of the exodus from Egypt the more praiseworthy. (Pesach Haggadah)
1. The father’s initial response to the son’s questions
The Pesach Seder is constructed in the form of a dialogue between father and son. The son poses questions to his father regarding the Seder night and its mysterious practices. The father responds speaking to his son, the others present, and even to himself. The father begins his response with the above lines. He explains that our ancestors were enslaved by Paroh and the Egyptians and that Hashem rescued His people from bondage. We assert that our own freedom today is a direct consequence of Hashem’s rescue of our ancestors. We are obligated to retell and relive the events of our liberations. This obligation applies to every Jew – the simple lay person and the erudite scholar. The obligation is not limited to recounting specific elements of a redemption narrative. Instead, the more one delves into the events of the redemption and explores their meaning and significance, the greater the fulfillment of the mitzvah.
After this brief, direct response to the son’s inquiry, the focus of the Haggadah moves away from describing and exploring our redemption. Understanding this section of the Haggadah requires a brief introduction.
It is a positive commandment of the Torah to retell – on the night of the fifteenth of Nisan – the miracles and wonders performed for our fathers in Egypt …. (Maimonides, Mishne Torah, Hilchot Chametz U’Matzah 7:1)
2. The commandment of sippur and its laws
Maimonindes explains that we are commanded to retell and discuss the events of our redemption on the Seder night. This mitzvah is referred to as sippur – retelling. After stating that the discussion at the Seder is the subject of a Torah commandment, Maimonides explains the various requirements established by the Torah and the Sages for the fulfillment of this mitzvah. In other words, like all mitzvot of the Torah, the mitzvah of sippur is provided by Jewish law – halachah – with specific form. Halachah dictates the elements that must be included in the discussion, the time when the commandment can be performed, the method of presentation, and other aspects of the mitzvah.
The Haggadah includes a discussion of the halachot (plural of halachah) of sippur. This section begins immediately after the father’s initial response to his son’s inquiry. In fact, the father’s initial response is actually the beginning of the Haggadah’s discourse in halachah. The father explains the basis of our obligation to engage in sippur – because our ancestors and indeed we, ourselves, attained freedom through the redemption. He explains that every Jew is required to participate in this mitzvah. Then, he explains that the more extensive our discussion and exploration of redemption, the greater the fulfillment of the mitzvah.
Ribbi Elazar ben Azariah said: I am as one of seventy years of age and I had not merited to account for the recitation of (the story of) the exodus from Egypt at night until Ben Zoma explained it. It states in the passage “in order that you remember the day of your going forth from the Land of Egypt all the days of your life”. “The days of your life” refers to the daytime. “All the days of your life” refers to the nighttime. The Sages say: “The days of your life” refers to this world. “All the days of your life” refers to the Messianic era. (Pesach Haggadah)
3. Sippur and Zechirah
The above except is found in the Haggadah’s discourse on halachah. The quote describes a dispute between Ribbi Elazar ben Azariah and the Sages regarding the commandment to recall our redemption every day – the obligation of zechirah. In order to understand the dispute an introduction is necessary.
In addition to the mitzvah of sippur, which is fulfilled at the Seder, we are obligated to recall our redemption from Egypt daily – zechirah. Zechirah is executed through recitation of the third paragraph of the Shema which includes a reference to our redemption. Ribbi Elazar ben Azariah assumed that this third paragraph was included in the recitation of the Shema in the morning and also at nighttime. However, he could not, himself, prove from a Torah passage that the nighttime recital of Shema should include reference to our redemption from Egypt.
Ribbi Elazar ben Azariah then explains that Ben Zoma provided a Torah reference from the very passage that stipulates the requirement of zechirah. The portion of the passage that establishes the obligation states, “in order that you remember the day of your going forth from the Land of Egypt all the days of your life”. The word “all” seems superfluous. Ben Zoma explained that the word “all” is included in the passage in order to include the nighttimes – not just the daytimes of our lives – in the mitzvah.
The Sages rejected Ben Zoma’s interpretation of the word “all”. They argued that the word is included in the passage in order to extend the obligation of zechirah into the Messianic era. In other words, without the insertion of the word “all” into the text of the passage, the passage would be understood to direct us to recall our redemption from Egypt until the advent of the Messianic era. However, with the arrival of the Messiah, the obligation of zechirah would lapse. The insertion of the word “all” extends the obligation into the Messianic era. In other words, even when the Messiah arrives and redeems Bnai Yisrael from its final exile, the obligation of zechirah will persist.
4. All of “all”’s meanings
The dispute between Ben Zoma and the Sages can be understood on various levels. One aspect of their dispute is in regard to the meaning of the word “all” in the passage that obligates us in zechirah “all of the days of your life”. The term “all” can mean “in its entirety”. For example the mouse-pad on the desk is all black; it is entirely black. Alternatively, the word “all” can mean every member of a group. For example, I hope that all – every member of the group – of readers of this article will enjoy it.
According to Ben Zoma, the directive to recall our redemption “all of the days” means that we are required to recall the exodus the whole day. Of course, this does not mean that we are to constantly dwell upon the redemption. It means that both components of the day – the daytime and the nighttime must include an acknowledgement of our redemption. The Sages understand the directive to mean that every day – even those of the Messianic era must include an acknowledgement of our redemption from Egypt.
5. Zechirah during the Messianic era
Another aspect of the dispute is in regard to Ben Zoma’s and the Sages’ different understandings to the obligation of zechirah. The Talmud explains that Ben Zoma disputes the Sages’ contention that the obligation extends into the Messianic era. He argues that the obligation to recall the redemption from Egypt will lapse with the advent of the Messianic era.[1] It is noteworthy that the Sages disagree with Ben Zoma but tacitly acknowledge the fundamental virtue of his position. The Sages maintain that the obligation of zechirah is only extended into the Messianic era because the Torah specifically directs its application to that era. Other commandments, as a matter of course and without any special stipulation, extend into the Messianic era. This obligation is accompanied by a specific directive which extends it into the Messianic era. Even the Sages agree that there is some basis for assuming that zechirah should lapse with the Messiah’s arrival. However, they contend that the Torah responds to this potential erroneous assumption by specifically extending the obligation into the Messianic era.
Hashem’s presence is evidenced in two ways. The miracles and wonders that He performed in redeeming Bnai Yisrael from Egypt testified to His omnipotence. This omnipotence can only be attributed to the Creator.[2] Our patriarch Avraham concluded that the universe has a Creator without witnessing miracles and wonders. He based his conclusion upon the wonders that he observed in the design of the natural world. He did not require a miracle to arrive at his conviction.[3]
The advent of the Messianic era will provide a revelation akin to but exceeding the revelation discovered by Avraham. With the coming of the Messiah, Hashem’s plan for humanity will become evident. Finally, humanity will arrive at the destination of its wandering journey through the ages. Humankind will recognize that there is a design for humanity and that all of history has unfolded consistent with this design. The emergence of this revelation will constitute profound evidence of Hashem, the Creator and Sovereign. No longer will humankind need to look for miracles and wonders to evidence Hashem.
Ben Zoma and the Sages recognize that in the Messianic era we will no longer recall the wonders and miracles of our redemption from Egypt in order to find Hashem. We will be surrounded by a more profound testimony to His sovereignty. Therefore, Ben Zoma argues that with the Messianic era the obligation of zechira – to each and every day recall our exodus from Egypt – will lapse. The Sages do not accept Ben Zoma’s conclusion. However, the Talmud explains that they do acknowledge his basic premise. They agree that the revelation of the Messianic era will exceed the revelation provided by the miracles of the redemption.[4]
The Haggadah’s discussion of the zechirah is inserted into the midst of its discussion of the halachot of sippur. Why does the Haggadah digresses from its discussion of sippur?
Do not eat with it leavened bread. For seven days eat with it matzot – the bread of affliction - because you went out of the Land of Egypt in haste. (This is) in order that you remember the day of your going forth from the Land of Egypt all of the days of your life. (Sefer Devarim 16:3)
6. The relationship between sippur and zechirah
The above passage contains the directive cited by Ben Zoma and the Sages as the source for the obligation of zechirah. This passage is actually discussing the prohibition against eating chametz – leavened bread – on Pesach and the eating of matzah. Ben Zoma and the Sages are taking the final phrase out of its context and citing it as the textual source for the obligation of zechirah.
This interpretation of passage’s final phrase can be understood based upon a comment of Rav Naftali Tzvi Yehudah Berlin – Netziv. Netziv explains that the mitzvah of sippur and the obligation of zechirah are operationally related; they are intended to operate in tandem. Sippur is performed on an annual basis. It creates an elaborate and inspiring experience. We not only recall our redemption; sippur asks for and facilitates our reliving of the redemption from Egypt. Zechirah extends the message and experience of the Seder night to the remainder of the year. Netziv explains an evening devoted to the recounting and contemplation of our redemption is required each year in order to inspire us. After this evening, we recapture that inspiration throughout the year through zechirah – a daily reminder.[5]
The Torah inserts its directive regarding zechirah into a passage discussing Pesach in order to communicate this idea. The daily recollection is intended to refresh within us the inspiration drawn from observance of Pesach and the experience of the Seder.
Now, the inclusion of a discussion of the obligation of zechirah within the Haggadah’s discussion of sippur is understood. The Haggadah is communicating that the messages and inspiration developed at the Seder through the mitzvah of sippur must remain with us every day throughout the year. Sippur is not to be performed and forgotten the next day. It is the foundation of an ongoing cognizance that extends throughout the year. Each day it is renewed through zechirah in the recitation of the Shema.
[1] Mesechet Berachot 12b.
[2] Rabbaynu Moshe ben Nachman (Ramban / Nachmanides), Commentary on Sefer Shemot 13:16.
[3] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Avotad Kochavim 1:3.
[4] Mesechet Berachot 13a.
[5] Rav Naftali Tzvi Yehudah Berlin (Netziv), Commentary Hamek Davar on Sefer Devarim 16:3.