The Mitzvah of Sipur Yetziat Mitzraim

The Mitzvah of Sipur Yetziat Mitzraim
There are many mitzvot, practices, and traditions that relate to the first night of
Pesach. The most central is the mitzvah of sipur yetziat Mitzraim, the recounting of the
story of the exodus from Egypt. Acharonim ask a fundamental question regarding the
mitzvah of sipur yetziat Mitzraim. The Mishna, Berachot 12b, as well as the Haggadah,
record a dispute between Ben Zoma and Chachamim as to whether there is an obligation
to mention the exodus from Egypt on a nightly basis (zechirat yetziat Mitzraim).
Rambam, Hichot Keri'at Sh'ma 1:3, rules in accordance with Ben Zoma that there is a
mitzvah to mention the exodus on a nightly basis. If in fact, there is such a mitzvah, what
is added by having an additional mitzvah on the first night of Pesach of sipur yetziat
Mitzraim. Isn’t this already a nightly obligation?
The Difference between Sipur and Zechirah

R. Chaim Soloveitchik, Chidushei HaGrach al HaShas, Pesachim 116a, answers
that the mitzvah that exists throughout the year is a mitzvah of zechirah, mentioning the
exodus from Egypt. The mitzvah on the first night of Pesach is a mitzvah of sipur,
recounting the exodus from Egypt. R. Chaim states that this difference is manifest in
three ways. First, the Beraita (quoted in Pesachim 116a) states that part of the
requirement of sipur yetziat Mitzraim is that it must be in question and answer format.
The extent of this requirement is such that even if a person is alone, he must ask
questions of himself. R. Chaim notes that this requirement only applies to the mitzvah of
sipur yetziat Mitzraim. It does not apply to the nightly mitzvah of zechirat yetziat
Mitzraim. Second, the Mishna, Pesachim 116a, states that the story of the Exodus must
start by mentioning the dishonorable events and end with the praiseworthy events. R.
Chaim notes that this requirement is limited to the mitzvah of sipur yetziat Mitzraim, and
not the mitzvah of zechirat yetziat Mitzraim. Third, the Mishna, Pesachim 116a, states in
the name of Rabban Gamliel that in order to fulfill the mitzvah of sipur yetziat Mitzraim,
one must mention the korban pesach, the matzah and the maror, and how they relate to
the story of the exodus from Egypt. There is no such requirement when fulfilling the
nightly obligation to mention the exodus from Egypt.
R. Chaim's grandson, R. Yosef Dov Soloveitchik (quoted in Hagadat Si'ach
HaGrid no. 27), adds one more fundamental difference between the mitzvah of sipur
yetziat Mitzraim and the mitzvah of zechirat yetziat Mitzraim. The mitzvah of sipur
yetziat Mitzraim not only requires one to recount the story of the exodus from Egypt, but
requires that one also praise the Almighty for all of the miracles that were performed at
the time. This is why Hallel is recited on the first night of Pesach. As such, Hallel is part
of the mitzvah of sipur yetziat Mitzraim.
The Tosefta, Pesachim 10:8, states that there is a requirement to learn the laws of
Pesach the entire first night of Pesach. [Shulchan Aruch, Orach Chaim 481:2, codifies
this Tosefta and writes that one is not required to stay up the entire night, but should at
least learn the laws of Pesach until sleep overcomes him.] R. Soloveitchik, ibid, no. 22,
comments that the requirement to spend the night learning the laws of Pesach is part of
the mitzvah of sipur yetziat Mitzraim. One can then add another distinction between the
mitzvah of sipur yetziat Mitzraim and the mitzvah of zechirat yetziat Mitzraim. As
opposed to the mitzvah of zechirat yetziat Mitzraim, the mitzvah of sipur yetziat Mitzraim
requires that one familiarize oneself with the laws that relate to the mitzvot of the first
night of Pesach.
A unique aspect of the seder is that one is required see oneself (lirot et atzmo) as
if he was personally liberated from Egypt (Mishna, Pesachim 116b). Rambam, Hilchot
Chametz UMatzah 7:6, writes that one must exhibit oneself (l'harot et atzmo) as if he was
liberated from Egypt. Rambam then writes (ibid, 7:7) that this is the reason why one eats
in a reclined position (heseibah), and why one drinks four cups of wine on the first night
of Pesach. One can argue that the requirement to exhibit oneself as if he was liberated is
an independent fulfillment of the mitzvah of pirsumei nissa, publicizing the miracles.
However, one can equally argue that publicizing the miracles of the night is an added
fulfillment of the mitzvah of sipur yetziat Mitzraim. Whereas the mitzvah of zechirat
yetziat Mitzraim only requires that one mention the exodus from Egypt, the mitzvah of
sipur yetziat Mitzraim demands that one re-experience the exodus.
The Role of Children

An integral element of the mitzvah of sipur yetziat Mitzraim is the role of
children. Rambam, ibid, 7:3, writes that one is required to make certain changes to the
meal in order to elicit questions from the children. Rambam, ibid, 7:2, adds that even if
the children do not ask any questions, there is a mitzvah to teach one's child about the
events surrounding the exodus from Egypt.
The Gemara, Pesachim 109a, quotes R. Eliezer that one should grab the matzahs
in order that the children don't sleep. Rashi, ad loc., s.v. Chotfin, and Ra'avad, Hilchot
Chametz UMatzah 7:3, interpret this to mean that the matzah should be eaten without
delay in order that children should remain awake. Rambam, ibid, 7:3, states that R.
Eliezer refers to the practice of stealing the afikoman in order that the children stay awake
until the end of the meal.
There is another aspect of the mitzvah of sipur yetziat Mitzraim that seems to be
at odds with Rashi's interpretation that the matzah should be eaten without delay. The
Haggadah states that with regards to the mitzvah of recounting the exodus form Egypt
that the more one adds in recounting the exodus from Egypt, the more praiseworthy he is.
The Haggadah supports this point by relating a story of five great sages who stayed up
the entire night discussing the exodus from Egypt. Many commentaries (Meyuchas
LaRashbam ad loc., Orchot Chaim ad loc., and Kol Bo ad loc.) ask, how can it be
praiseworthy to spend more time recounting the exodus from Egypt; shouldn't the matzah
be eaten without delay? They answer that the concept of spending additional time
relating the story of the exodus from Egypt does not apply until after the matzah is eaten.
The five great sages who spent the entire night discussing the exodus from Egypt only
did so after they finished the seder.
Mishna Berurah, Sha'ar HaTzi'un 472:2, implies that there is a different answer
implicit in the comments of R. Shimon Ben Tzemach (Rashbetz), Ma'amar HaChametz
s.v. Tanya. Rashbetz writes that the children should be fed expeditiously. Mishna
Berurah interprets this to mean that one does not have to perform the seder quickly, but
rather one should make sure that the children eat earlier than the rest of the participants.
The practical difference between the two interpretations is whether one should
perform the seder quickly, and expound upon the exodus from Egypt after the seder, or
whether one should expound upon the exodus from Egypt during the actual seder while
providing the children with an abridged form of the seder. Mishna Berurah leans slightly
towards the latter approach.
Both interpretations offer varied solutions as to how ensure that the children are
active participants in the seder. They both agree that the participation of the children is
of primary importance. Regardless of which approach one follows, one should ensure
that the conversations and discussions surrounding the seder are age-appropriate to the
participating children.
The Weekly Halacha Overview, by Rabbi Josh Flug, is a
service of YUTorah, the online source of the Torah of
Yeshiva University. Get more halacha shiurim and
thousands of other shiurim, by visiting
www.yutorah.org.

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The Mitzvah of Sipur Yetziat Mitzraim

The Difference between Sipur and Zechirah

The Role of Children

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