2020/5780
Berachot (1:5) containing the famous statement of Rabi Elazar ben Azaryah: Harei Ani KeBen Shivim Shanah, etc.. This Mishnah is the Mekor for the twice-daily Chiyuv of Zechirat Yetziat Mitzrayim. Interestingly, however, the Rambam does not seem to count this Mitzvah in his Seifer HaMitzvot, despite the fact that in his Mishneh Torah he writes: “We are commanded to mention the exodus both during the day and at night” (Hilchot Kriat Shema 1:3).
Rav Isser Zalman Meltzer explains this anomaly based on the principles for counting Mitzvot (Shorashim) that the Rambam presents in the introduction to his Sefer HaMitzvot. Shoresh Heih states that a Ta’am (reason) which the Torah lists for a Mitzvah (or Issur) will not be listed in the Sefer HaMitzvot. For example, the Torah tells us “Lo Yuchal Baalah HaRishon Asher Shalechah Lashuv Lekachtah Lihyot Lo Le’Isha Acharei Asher Hutama’ah Lo” (Devarim 24:4). A man who divorces his wife may not remarry her if she remarries after the divorce (and then her husband passes or divorces her), the reason being that it is a To’Eivah before Hashem. The Pasuk continues , ”VeLo Tachati Et Ha’Aretz,” “and you shall not bring sin to the land” seeming to teach that a there is separate prohibition associated with such activity. However, teaches the Rambam, this extra statement in the Pasuk is not to be identified as a separate Mitzvat Lo Ta’aseh, but rather as a Ta’am for the Pasuk’s earlier Issur. Therefore, explains Rav Isser Zalman, we can apply the same principle here. In the Mishnah, Ben Zoma derives the Mitzvah of Zechirat Yetziat Mitzrayim from the Pasuk, “Lema’an Tizkor Et Yom Tzeitecha Mei’Eretz Mitzrayim Kol Yemei Chayecha,” “In order that you may remember the day you left Egypt all the days of your life” (Devarim 16:3). However, the beginning of that Pasuk states, “Lo Tochal Alav Chameitz Shivat Yamin Tochal Alav Matzot Lechem Oni Ki VeChipazon Yatzata MiMitzrayim.” Thus, the second half of the Pasuk which Ben Zoma interprets serves as a reason for the earlier command regarding the prohibtion of Chametz and the Mitzva of eating Matzah, which is why the Rambam would not list it in his Sefer HaMitzvot.
Rav Isser Zalman additionally cites the Chazon Yechezkel , which says that our question may also be resolved based on Shoresh Gimmel of the Sefer HaMitzot. Shoresh Gimmel states that a Mitzvah which is not LeDorot--applicable to all generations--is not listed in the Sefer HaMitzvot. Since the Rambam rules in accordance with Ben Zoma, who interprets “Yemei Chayecha” and “Kol Yemei Chayecha” to refer to night and day, in contrast with the Chachamim, who explain these words to mean that the Mitzvah will last even in the times of the Mashiach, we see that he believes that the Mitzvah of Zechirat Yetziat Mitzrayim is not applicable for all generations. He therefore does not list it in the Sefer HaMitzvot. Rav Isser Zalman, however, does not subscribe to this approach. Ben Zoma (Berachot 12b) cites Sefer Yirmiyahu to prove that Zechirat Yetziat Mitzrayim will no longer apply in Yemot HaMashiach: “Lachein Yamim Ba’im Ne’um Hashem VeLo Yomeru Od Chai Hashem Asher He’elah Et Bnei Yisrael Mei’Eretz Mitzrayim, Ki Im Chai Hashem Asher He’Elah Va’Asher Heivi Et Zera Beit Yisrael Mei’Eretz Tzaphonah UMiKol Ha’Aratzot Asher Hidachtim Sham” (23:7-8). How can Yirmiyahu HaNavi proclai that a Mitzvah will be nullified ? Does not the Rambam state (Hilchot Yesodei HaTorah 9:1), that the Mitzvot of the Torah are eternal, and that if a Navi tells you to remove a Mitzvah, he is a Navi Sheker. Rav Isser Zalman explains that Ben Zoma, following in the path blazed by Yirmiyahu HaNavi, understands the Mitzvah of Zechirat Yetziat Mitzrayim in a broader perspective than which we are accustomed to. The Mitzvah is tnot to recall Yetziat Mitzrayim per se, but rather to consider and contemplate Hashem’s intervention in the affairs of man, to the point that the laws of nature are abrogated by Him in order to achieve his purpose of either punishing the wicked or rewarding the righteous. Yetziat Mitzrayim is only a means by which the Torah wants us to develop belief in Hashgachat Hashem. By quoting the Pasuk in Yirmiyahu, Ben Zoma teaches that in the times of Moshiach, new miracles, which will be much more effective for those who experienced them, will be used to achieve this goal. Thus, explains R’ Isser Zalman, Ben Zoma is not saying that the Mitzvah itself will change, but rather the vehicle through which one is Yotzei this Mitzvah will change. Therefore, the Mitzvah applies for all generations.
The Tzelach also provides an answer to our question. He writes that the Mitzvah of Zechirat Yetziat Mitzrayim is part of the Mitzvah of Kriat Shema. Therefore, the Rambam would not need to list a separate Mitzvah of Zechirat Yetziat Mitzrayim, as he already listed the Mitzvah of Kriat Shema. Rav Moshe Feinstein, though, asks why the Tzelach does not explain the reason for this ? Rav Moshe answers this question as well as another question on Rambam (Hilchot Chameitz UMatzah 7:1). Why does he compare the Pasuk of “Zachor Et Hayom Hazeh Asher Yetzatem MiMitzrayim,” (Shemot 13:3) his source for the Mitzvah of Sippur Yetziat Mitzrayim, to the Pasuk of “Zachor Et Yom HaShabbat” (Shemot 20:8)? Rav Moshe explains that there are two different aspects to Yetziat Mitzrayim. There is an aspect of remembering Yetziat Mitzrayim: HaKadosh Baruch Hu saved us from our state at the forty-ninth level of impurity in a process which ended at Ma’amad Har Sinai seven weeks after the Exodus, giving the fledgling Jewish nation a spiritual rebirth. The commemoration of this aspect is via the Mitzvah of Zechirat Yetziat Mitzrayim, which we are obligated to say every morning and evening. Therefore, it would makes sense that this Mitzvah is a corollary to the Mitzvah of Kriat Shema, as their Zemanim are the same, as well as their purpose of accepting an elevated spiritual Madreigah. (As explained in the Mishna (Berachot 13a, Kriat Shema has both Kabalat Ol Mulchut Shamayim as well as Kabalat Ol Mitzvot.) The other aspect of remembering Yetziat Mitzrayim is “Lesapeir BeNissim VeNiphla’ot SheNa’asu La’Avoteinu BeMitzrayim” (Rambam Hilchot Chameitz UMatzah 7:1), to remember the actual miracles and wonders that Hashem did for us in Mitzrayim, in order to reflect upon the fact that Hashem is the Melech Olamim, with the ability to alter nature to achieve His will, just as he did in Mitzrayim. This we fulfill with the Mitzvah of Sippur Yetziat Mitzrayim, and therefore, it makes sense why the Rambam compares it to Zechirat Shabbat, as Shabbat’s purpose is also to instill in us a belief that Hashem created the world and has a mastery of the universe.