“It is a positive command
to tell of the miracles and wonders that were done for our fathers in Egypt on
the night of the fifteenth of Nisan, as it says: “Remember this day that you
went out from Egypt” just as it says: “Remember the day of the Shabbat.” (Mishne
Torah, Hilchot Chametz U’Matzah 7:1)
One of the most fundamental commandments that we
perform on Pesach is tzipur yetziat
mitzrayim – the recounting of our redemption from Egypt. The mitzvah
of tzipur seems rather easy to
understand. Pesach is the first of the
three annual festivals. It is followed
by Shavuot which recalls the revelation at Sinai and by Succot that recalls our
sojourn in the wilderness. It seems
reasonable that on Pesach when we renew this annual cycle of festivals we
should discuss the redemption from Egypt.
This discussion provides us with an understanding and appreciation of
Pesach and also provides us with the fundamental knowledge needed to understand
and appreciate the festivals that will follow Pesach in this annual cycle.
The Torah also presents us with a rather clear
description of the manner in which the mitzvah
of tzipur is to be performed. The Torah tells us that we are to retell the
events to our children.[1] In other words, we are required to provide
our children with an oral account of the events of our redemption.
However, Maimonides’ explanation of the mitzvah of tzipur does present some troubling difficulties. Maimonides begins his explanation of the mitzvah of tzipur by indicating the source in the Torah for the mitzvah. He explains that the mitzvah
is derived from a passage in Sefer Shemot.
The passage tells us to recall the day that we left the bondage of
Egypt.[2] Maimonides then compares this passage to the
passage that commands us to recall the Shabbat. This passage is also in Sefer Shemot.[3] It is part of the Decalogue. Maimonides understands this passage to be
the source for the mitzvah to recite Kiddush at the advent of Shabbat.[4] In other words, Maimonides is telling us
that the mitzvah of tzipur is similar or comparable to the
requirement to recite Kiddush at the
beginning of Shabbat. However,
Maimonides’ comments do not indicate the manner in which the mitzvah of tzipur is comparable to the mitzvah
of Kiddush.
It is clear from Maimonides’ comments that he
regards as ambiguous the statement in the Torah that we are to recall the day
that we left Egypt. He refers us to the
enigmatic comparison to Kiddush to
provide an explanation for this statement.
Given that the meaning of this statement – that we are to recall the day
of our redemption – is unclear, it seems odd that Maimonides should select this
passage as the source in Torah for the commandment of tzipur. After all, as noted
above, there is a perfectly clear passage that also discusses the commandment
of tzipur. We are commanded to retell the events to our children. Why did Maimonides not use this passage as
the source for the commandment and instead insist that the source is the more
ambiguous directive to remember the day of our redemption?
“And you should tell your
son on that day saying, “Because of this Hashem did (this) for me when I went
out from Egypt.” (Sefer
Shemot 13:8)
“One might think that the
mitzvah of tzipur can be fulfilled from the first of the month. But the Torah tells us “on that day.” If the Torah only said, “on that day”, one
might conclude that the mitzvah can be fulfilled before nightfall. Therefore the Torah tells us, “because of
this.” “Because of this” only refers to
the time at which matzah and marror are before you.” (Haggadah
of Pesach)
The passage above is the pasuk that tells us that the mitzvah
of tzipur requires that we retell the
events of our redemption to our children.
The Haggadah quotes Mechilta’s
explanation of this pasuk. Mechilta
learns from this passage that the mitzvah
of tzipur can only be fulfilled on
the night of Pesach – at the time that matzah
and marror are before us.
This discussion in Mechilta deserves careful analysis. Mechilta proposes that
one might reasonably assume that the mitzvah
of tzipur can be fulfilled from the
beginning of the month of Nisan. This
is a remarkable statement! Why would
one make such an assumption? Either it
is self-evident that the mitzvah of tzipur is related to Pesach or it is not
self-evident! If we assume that it is
self-evident that the mitzvah is one
of the mitzvot of Pesach, then
obviously it cannot be fulfilled from the beginning of the month. Alternatively, if it is not self-evident
that the mitzvah is related to
Pesach, why would one conclude that the mitzvah
can be fulfilled only from the beginning of the month of Nisan? If one does not assume that the mitzvah of tzipur is related to Pesach, then why could it not be fulfilled any
time during the year?
“This month should be for you the first of the months. It should be for you the first of the months of the year.” (Sefer Shemot 12:2)
This passage instructs us to designate the month of
Nisan as the first of the months of the year.
Nachmanides, in his comments on this passage, explains that Nisan is
selected as the first month of the year because it is the month of our
redemption. All other months are
identified in their relationship to Nisan.
For example, Iyar is identified as the second month of the year and
Tishrei is the seventh month of the year.
Nachmanides further explains that this system is designed to assure that
we constantly recall and make reference to the redemption. Each time we identify the date and mention
the month, we will identify the month in relationship to Nisan – the month of
our redemption.[5]
It seems from Nachmanides’ comments that the month
of Nisan has a unique identity. It is
the month of our redemption. In other
words, the events that took place in Nisan actually endow the month with an
identity. It is the month associated
with redemption.
Based on these comments, we can begin to understand
the reasoning of Mechilta. Mechilta
assumes that the mitzvah of tzipur can only be fulfilled at a time
that is relevant to the redemption that tzipur
recalls. However, Mechilta proposes that this requirement can be fulfilled from the
beginning of Nisan. Nisan has a unique
identity. It is the month of our
redemption. Therefore, one would
reasonably assume that the mitzvah of
tzipur can be fulfilled from the
beginning of the month.
However, Mechilta
explains that we cannot fulfill the mitzvah
of tzipur from the beginning of the
month. The mitzvah can only be fulfilled at the time that we have matzah and marror before us. In other
words, Mechilta posits that the mitzvah of tzipur is somehow tied to the other mitzvot performed on the night of Pesach. What is this connection between tzipur and the other mitzvot
of Pesach?
Let us now return to our original question. What is the connection between tzipur and Kiddush? Maimoindes
provides a succinct definition of the mitzvah
of Kiddush. He tells us that the mitzvah
of Kiddush is to describe the
greatness of Shabbat, its exalted and distinctive nature that differentiates it
from the other days of the week.[6] In short, the mitzvah of Kiddush is to
express in words the significance of Shabbat – the day we are prepared to
observe.
Apparently, we cannot adequately observe the Shabbat
by simply abstaining from the activities that are prohibited on the day. We must first express in words the
significance of this observance. Mere
abstention from creative labor is not an adequate observance of Shabbat. We must first explain the significance of
this conduct.
Perhaps, this is the basis of Maimonides’ comparison
between tzipur and Kiddush. Tzipur’s objective is
similar to the objective of Kiddush. We are required to provide – through tzipur – an explanation of the mitzvot we are to perform on the night
of Pesach. Just as Kiddush provides an explanation of the observance of Shabbat, tzipur provides an explanation and
framework for the mitzvot performed
the night of Pesach.
We can now appreciate the reasoning of
Michilta. In order to relate Kiddush to Shabbat, we recite the Kiddush at the advent of Shabbat. However, the entire month of Nisan has the
identity of the month of our redemption.
The entire month is related to and is an extension of the observances
performed the night of Pesach.
Therefore, one might reasonably assume that the mitzvah of tzipur can be
performed from the beginning of the month.
However, the Torah tells us that the performance of tzipur must be more closely related to the mitzvot of the night of Pesach.
It must be performed at the time at which these mitzvot of Pesach are performed.
Let us now consider our second question on
Maimonides. Why did Maimonides not cite
as the source for the mitzvah of tzipur the more explicit pasuk requiring us to retell the events
of our redemption to our children? The
passage that instructs us to retell these events to our children provides us
with clear instructions for the manner in which the mitzvah of tzipur is to
be performed. However, the passage
tells us nothing about the nature of the mitzvah. In contrast, the passage telling us to
recall the day of our redemption provides us with an insight into the meaning
and significance of the mitzvah. The passage employs language similar and
reminiscent of the language the Torah uses to describe the mitzvah of Kiddush. Through alluding to this comparison, the
passage reveals to us that the mitzvah
of tzipur is fundamentally similar to
the mitzvah of Kiddush. Both are designed
to provide a framework for the observances that will follow.
[1] Sefer Shemot 13:8.
[2] Sefer Shemot 13:3.
[3] Sefer Shemot 20:8.
[4] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Shabbat 29:1.
[5] Rabbaynu Moshe ben Nachman (Ramban / Nachmanides), Commentary on Sefer Shemot 12:2.
[6] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Sefer HaMitzvot, Mitzvat Aseh 155.