The seder night ritual is one of the most familiar in Jewish observance. Almost all Jews, observant and non-observant, participate in some form of seder on the night of Pesach. "Why is this night different from all other nights?" asks the Haggadah. The answer, "shebekhol haleilot..." responds that this night is rich with peculiar practices and curious customs: "On this night we eat only matzah...a bitter herb...dip twice...and recline." These bountiful reminders and vivid symbols, recalling our harsh servitude in Egypt, and our miraculous redemption by the hand of God, inexplicably draw the entirety of the Jewish people to this eloquent and demonstrative night. Although we are all familiar with these rites, many are unacquainted with their source, character, and complex inter-relationship. Let us review the various practices of this illustrious and memorable evening.
Which practices on the leil haseder are de'orayta in origin and which are merely derabbanan?
The Torah is explicit in its requirements for the seder night. We must articulate the story of our exodus from Egypt - sippur yetzi'at Mitzrayim[1] - and we are obligated to eat the korban pesach,[2] matzah, and maror.[3] However, there is a tannaitic dispute as to the precise method of eating the korban pesach, matzah, and maror. The Gemara[4] relates that Hillel ate them in a sandwich,[5] korekh, whereas rabbanan ruled that one can fulfill one's obligation by eating them separately.
There is a machloket rishonim, however, regarding the substance of Hillel's sandwich. Some rishonim understand that it was composed only of matzah and maror, and did not include the korban pesach which was eaten separately.[6] Other rishonim believe that Hillel's korekh included the korban pesach as well.[7] These two opposing interpretations are reflected in the pesukim themselves. The pasuk "matzot on maror shall you eat it"[8] isolates akhilat korban pesach, while the pasuk "on matzah and maror shall you eat it"[9] conjoins akhilat korban pesach with matzah and maror.
Rishonim further disagree as to the precise nature of the dispute between Hillel and the Rabbis. According to one opinion,[10] Hillel rules that korekh is only required lekhatchilah, but if one eats the components separately, he has bedi'eved fulfilled his obligation. The Rabbis, on the other hand, rule that one can only fulfill his obligation by eating the components separately, and on the contrary, korekh disqualifies the mitzvah since "mitzvot mevattelot zo et zo," concomitant mitzvot nullify each other. A second opinion is that according to Hillel, korekh is absolutely required, and failure to do so precludes the mitzvat akhilah. The Rabbis, though, rule either that it does not matter how you eat it,[11] or according to another variation,[12] one should lekhatchilah eat the components separately, as this is the principal mitzvah, but if one ate it as a sandwich he is nonetheless yotze. Yet a third opinion understands that according to Hillel, korekh is absolutely required, whereas according to the Rabbis eating the components separately is absolutely required.[13]
The Gemara[14] seems uncertain how to rule in the debate between Hillel and the Rabbis. It thus concludes that bizman hazeh we should fulfill both opinions by first eating matzah with a berakhah, and then maror with a berakhah, and then a sandwich of matzah and maror without a berakhah.[15] According to Shulchan 'Arukh,[16] one should not be mafsik between akhilat matzah and maror and the subsequent korekh, so that the berakhot will relate to korekh as well.[17]
The seder is also comprised of rabbinic requirements. Miderabbanan we must drink the four cups - the arba' kosot,[18] dip and eat the karpas,[19] and perform heseibah, leaning.[20] The Gemara[21] states that heseibah is required during the drinking of the arba' kosot[22] and akhilat matzah[23] but not for akhilat maror.[24] However, heseibah might have to accompany other acts as well. The author of the Bach, R' Yoel Sirkis, understands[25] that bizman Beit Hamikdash, heseibah was required while eating the sandwich - the korekh - of korban pesach, matzah and maror since the korban pesach is harmonious with heseibah's theme of "zekher lecherut," a reminder of our freedom. He thus rules that bizman hazeh, as a zekher le'akhilat hapesach, the korekh of merely matzah and maror must also be eaten beheseibah.[26]
The Avudraham[27] rules that one must lean while eating karpas, while most rishonim forbid it. Interestingly, there is an opinion[28] that one must recline while reciting kiddush, haggadah, Hallel, and birkat hamazon. This is rejected, however, by most posekim.[29] Finally, Rambam[30] rules that it is praiseworthy to recline during the entire meal.
Yet, there are elements of the seder which are not clearly identified as Biblical or rabbinic, and are thus subject to dispute. For example, the nature of the obligation to recite Hallel on the seder night[31] is unclear.[32] Firstly, there is a disagreement as to whether generally the recitation of Hallel is Biblical[33] or rabbinic[34] in origin. Moreover, even if there is a distinctive Hallel min Hatorah on the seder night, it might be considered merely part of the Haggadah, i.e. a kiyyum in sippur yetzi'at Mitzrayim. This idea is punctuated by both Rambam[35] and Sefer Ha'Chinukh[36] who categorize Hallel under the mitzvah of sippur yetzi'at Mitzrayim, effectively negating the concept of an independent mitzvah of Hallel.[37]
Charoset's ambiguous chararacter also inspires debate. The Mishnah Pesachim 114a rules that we dip maror into the charoset; however, tanna'im debate the nature of this obligation. According to the Chakhamim, charoset is not a mitzvah, whereas R' Elie'zer berabbi Tzadok rules that it is a mitzvah derabbanan.[38] The Chakhamim's opinion poses an obvious problem. If charoset is not a mitzvah, why are we obligated to dip maror into the charoset? The Gemara[39] explains that charoset was used as an antiseptic to neutralize the deadly kafah.[40] If so, the obligation to dip maror into charoset is not a mitzvah of leil haseder, but rather a din min hatorah of protecting one's life, "venishmartem me'od lenafshoteikhem."
Although there are numerous components to the seder, the seder can actually be reduced to two basic parts - acts of yetzi'at Mitzrayim and the story of yetzi'at Mitzrayim. Eating the korban pesach, matzah, and maror, drinking the arba' kosot, dipping and eating karpas, and reclining are all acts relating to yetzi'at Mitzrayim. We tell the story of yetzi'at Mitzrayim, on the other hand, by reading the Haggadah.[41] Both forms certainly serve as zekher lenes and pirsumei nisa as is required in many other mitzvot, like sitting in the Sukkah and lighting Chanukkah candles. Yet, on Pesach, ma'aseh and sippur yetzi'at Mitzrayim have a more ambitious design - to transcend time. They enable us to achieve the overarching goal of the seder which is to look upon oneself as having come out of Egypt.[42]
While these components serve a collective purpose, they nonetheless have a particular inter-relationship. What precisely is the relationship between korban pesach, matzah, and maror? In theory, one can envision one of two extreme positions - either that akhilat korban pesach is the cornerstone of the seder or that pesach, matzah, and maror are each independent and sovereign mitzvot.
On the one hand, akhilat korban pesach might be the hub around which the seder revolves. A radical variation of this approach would establish the korban pesach as the sole mitzvah min hatorah, whereas matzah and maror would be merely subservient to it. Thus, although there would exist three ma'asei mitzvot - akhilat korban pesach, matzah, and maror - there would be only one kiyyum hamitzvah - akhilat korban hapesach.[43]
Moreover, as an exemplification of korban pesach's dominance, one would have to eat the matzah and maror in a sandwich[44] together with the korban pesach in order to fulfill the mitzvah.[45] However, paradoxically, if matzah and maror are entirely absorbed and integrated into the mitzvah of eating the korban pesach, they might possibly be considered as critical components of akhilat korban pesach, without which korban pesach could not exist. If so, precisely because of its subjugation of matzah and maror, akhilat korban pesach might be contingent upon akhilat matzah and maror.[46]
On the other hand, one might suggest that matzah and maror are each mitzvot 'aseh totally independent from that of akhilat korban pesach, and akhilat korban pesach, matzah, and maror, comprise three separate mitzvot 'aseh min hatorah.[47] This constellation would require one to specifically eat each of them separately, and not in a sandwich.[48] Moreover, in the event one could not bring the korban pesach, as when one is ritually impure or to far away from the Mikdash, one would still be obligated min hatorah to eat matzah and maror.[49] If so, even though we cannot bring the korban pesach bizman hazeh, we should still be obligated in akhilat matzah and maror min hatorah.
In reality, though, these two extremes only exist in a more tempered and milder form. The Mekhilta[50] explains that akhilat korban pesach does not depend on matzah and maror.[51] Thus, akhilat korban pesach did not completely integrate matzoh and maror into itself. Conversely, it is agreed in the Gemara[52] that bizman hazeh when there is no korban pesach, the mitzvah of maror is only miderabbanan. Thus, one cannot say that maror is entirely independent of akhilat korban pesach.[53] Nonetheless, two extremes clearly emerge - one mitzvat 'aseh of korban pesach or three separate mitzvot 'aseh of akhilat korban pesach, matzah, and maror.
Yet, it is possible to suggest a middle position - one that recognizes a measure of independence in matzah and maror, but which concomitantly acknowledges their fundamental bond to korban pesach and to each other. Representative of this approach would be to define eating matzah as both a fulfillment of korban pesach and of an independent mitzvat 'aseh of akhilat matzah.[54] Maror, though, is absorbed into the mitzvah of korban pesach, and has no independent kiyyum.[55] Nonetheless, maror does express a measure of independence from korban pesach in that maror does not have to be eaten with the korban pesach. Instead, maror must be eaten in a sandwich together with matzah,[56] le'ikkuva.[57] According to this approach, there are two mitzvot 'aseh - akhilat korban pesach and akhilat matzah.[58]
What emerges, then, is a spectrum of possibilities. On the one hand, perhaps eating the korban pesach, matzah, and maror, comprise only one mitzvat 'aseh - akhilat korban pesach. On the other hand, it is possible that each of these acts is a separate and independent positive commandment - three mitzvot 'aseh. Finally, one can envision a middle approach - one that integrates both extremes. According to this perspective, there are two mitzvot 'aseh - akhilat korban pesach and akhilat matzah, with maror and matzah simultaneously exhibiting a measure of independence from and dependence on akhilat korban pesach.
1. Sippur vs. Zekhirah
We have mentioned that sippur yetzi'at Mitzrayim is a din min hatorah. The Mishnah Pesachim[59] derives this from the pasuk[60]: "And you shall tell your son on that day, saying...." Even though generally there is a mitzvah every night of zekhirat yetzi'at Mitzrayim,[61] remembering the exodus from Egypt, on the night of the fifteenth of Nisan there is a distinctive mitzvah of sippur yetzi'at Mitzrayim, to tell the story of our exodus from Egypt. What precisely is the difference between zekhirat and sippur yetzi'at Mitzrayim?[62]
Rav Chayyim Brisker zt"l explains[63] that sippur yetzi'at Mitzrayim's peculiar character is expressed in four ways: A) It should ideally be articulated to another person derech she'eilah utshuvah, in a question and answer mode; B) it must begin with "genut," the portions of Jewish history reflecting our disgrace, and must conclude with "shevach," the triumphant parts of our history;[64] C) it must include the ta'amei hamitzvot of the night, i.e. pesach, matzah, and maror; and D) it must mention that today (the night of the fifteenth of Nisan) is the day we left Mitzrayim, just like we must mention on Shabbat that today is Shabbat.[65] Since the halakhah is "mitzvot tzerikhot kavvanah," mitzvot require intent, one must contemplate these four points during sippur yetzi'at Mitzrayim.
Rav Chayyim suggests that mentioning "today is the day of yetzi'at Mitzrayim" is accomplished in Kiddush of leil Pesach when we say "zeman cherutenu," "the time of our freedom," just like the obligation to mention "Shabbat" is fulfilled in kiddush Friday night. If so, kiddush on the seder night is actually a kiyyum in sippur yetzi'at Mitzrayim, and even according to those who understand that kiddush on Yom Tov is generally rabbinic, kiddush on leil Pesach is min hatorah. Moreover, since sippur yetzi'at Mitzrayim is only operative at night, it is logical that kiddush on leil Pesach is recited only when it is actually nighttime.[66] This is despite the fact that on Shabbat and other Yamim Tovim, kiddush may be recited even while it is yet daytime.
The Griz zt"l, Rav Yitzchak Zev Halevi Soloveitchik, understands[67] that sippur yetzi'at Mitzrayim possesses yet an additional idiosyncratic feature. He asserts that learning the laws relevant to yetzi'at Mitzrayim and korban pesach is a component of sippur yetzi'at Mitzrayim.[68] This explains why the Haggadah, which is dedicated to sippur yetzi'at Mitzrayim, states that the father should teach his wise son the laws of pesach. The fact that the Haggadah cites the debate between R' El'azar ben 'Azariah and Chakhamim regarding the mitzvah of zekhirat yetzi'at Mitzrayim, which seems unrelated to the act of sippur, is also eminently sensible. Rav Velvel, however, equivocates if it is possible that even learning the laws of chametz fulfills sippur yetzi'at Mitzrayim, or if this din is limited to the laws of korban pesach.
The Rav zt"l, Maran Rabbi Joseph B. Halevi Soloveitchik, develops sippur's talmud Torah motif more fully.[69] He explains the rationale for this idea as follows. Mitzvat sippur yetzi'at Mitzrayim is actually a mitzvah of talmud Torah and mesorah. This idea is accentuated by a passage, located towards the beginning of the Haggadah, whose wording has a striking resemblance to that of birkat hatorah - "barukh Hamakom, barukh Hu, barukh shenatan Torah leamo Yisra'el etc." Since sippur yetzi'at Mitzrayim is accomplished through talmud Torah, we understand why the Haggadah commences akin to birkat hatorah.
Thus, not only must one tell the story of our exodus, but one must learn the story in the framework of Torah shebikhtav and Torah shebe'al peh. It follows naturally, then, that sippur also demands the learning of hilkhot pesach, as its laws are also part of the mesorah of yetzi'at Mitzrayim. Moreover, according to the Rav zt"l, our mesorah entails understanding the significance of Torah and mitzvot. This is accomplished by both knowing halakhah, and being fully prepared to fulfill all the mitzvot. If so, learning and teaching hilkhot pesach is indispensable to this night, since halakhah represents the essence of our mesorah.
The Rav zt"l[70] has pointed out five further distinctions between zekhirat and sippur yetzi'at Mitzrayim. First, sippur consists of discussing yetzi'at Mitzrayim in detail, whereas mere reference to yetzi'at Mitzrayim suffices for zekhirah. Second, zekhirah does not require Hallel, and sippur does - "lefikhakh, anachnu chayyavim lehodot ulhallel."[71] Third, sippur means a total and all encompassing experience, similar to the way we relate to Shabbat,[72] which must be sustained the entire night. This idea is underscored by Rambam who rules[73] that one is obligated to appear as if he is leaving Egypt right now.
Yet a fourth distinction is based on the fact that Rambam[74] refers to sippur yetzi'at Mitzrayim only in terms of the miracles which occured in Mitzrayim, but not those that occured at keri'at Yam Suf. In addition, Rambam's Haggadah does not include the reference to the mitzrim's punishment at keri'at Yam Suf, nor the paragraph "kama ma'alot tovot lamakom 'aleinu." Zekhirat yetzi'at Mitzrayim, however, must include kriat yam suf.[75] What is the reason for this difference? The Rav zt"l explains that according to Rav Chayyim Brisker, zekhirat yetzi'at Mitzrayim is actually a din in kabbalat 'ol malkhut shamayim, and accepting the yoke of heaven is exemplified by keri'at Yam Suf.[76] Sippur yetzi'at Mitzrayim, though, aims to recall and relive the drama of yetzi'at Mitzrayim only, and thus there is no need to mention keri'at Yam Suf.[77]
A final distiction, based on Rambam,[78] is that sippur yetzi'at Mitzrayim cannot be merely a restatement of what everyone already knows about our exodus. Since sippur yetzi'at Mitzrayim is characterized by talmud Torah, sippur entails being mechaddesh, innovating, in the understanding of yetzi'at Mitzrayim, broadening and deepening its essence yet further every year. Accordingly, when one is telling the story to a child, it is simple to fulfill the requirement of chiddush, since most every idea is new to a child. When there are no young children at the seder, however, and all present are talmidei chakhamim, this requirement demands deep thought and hard work from those attending in order that they may compose original thoughts on yetzi'at Mitzrayim. This is the meaning of "afilu ku'lanu chakhamim;" even the sippur yetzi'at Mitzrayim of talmidei chakhamim must contain original ideas.
We queried above whether matzah and maror are merely considered part of the mitzvah of akhilat korban pesach, or if they are independent mitzvot. We must similarly discuss whether sippur yetzi'at Mitzrayim is part of mitzvat akhilat korban pesach, matzah, and maror, or if it is an independent mitzvat 'aseh. To phrase the question differently: Is sippur yetzi'at Mitzrayim merely the narrative in our production of yetzi'at Mitzrayim - a part of chovat akhilah consigned to animating the primary mitzvot of akhilat korban pesach, matzah, and maror, or is it a chovat haggadah, sovereign and independent from the chovat akhilah?
On the one hand, the Torah links "talking" to korban pesach: "Va'amartem zevach pesach."[79] According to the Gemara,[80] matzah and maror are intimately connected to korban pesach, as the Torah states[81]: "al matzot umrorim yokheluhu," and thus it is logical that "amirah" must refer not only to korban pesach, but also to matzah and maror.[82] This idea is echoed in Gemara Pesachim[83] which understands that "ba'avur zeh", in the pasuk of sippur yetzi'at Mitzrayim,[84] refers to matzah and maror. Obviously, in the times of the Beit Hamikdash, "ba'avur zeh" of sippur yetzi'at Mitzrayim would refer to korban pesach as well.[85]
In this light, one may adduce that sippur yetzi'at Mitzrayim is merely a part of chovat akhilah, integeral to akhilat korban pesach, matzah, and maror,[86] and not an independent chovat haggadah. If so, it is possible to construct a position that bizman hazeh there are no de'orayta requirements on the seder night. To illustrate: If matzah and maror are dependent upon korban pesach, and sippur yetzi'at Mitzrayim is dependent upon all of them, it follows that not only are matzah and maror derabbanan bizman hazeh, but so is sippur yetzi'at Mitzrayim.[87] Similarly, even bizman Hamikdash, there would be no mitzvah of sippur yetzi'at Mitzrayim after chatzot according to R' El'azar ben 'Azariah who rules there is no mitzvah of akhilat korban pesach or matzah after chatzot.
Another implication of this position is that sippur yetzi'at Mitzrayim would be me'akkev, i.e. one would not be able to fulfill akhilat korban pesach, matzah, and maror without sippur yetzi'at Mitzrayim.[88] Indeed, this is the import of Rabban Gamli'el's ruling: "Anyone who has not pronounced these three words on Pesach, has not fulfilled his obligation. And they are: Pesach, matzah, maror." In other words, one does not fulfill the mitzvah of akhilat korban pesach, matzah, and maror if he does not recite sippur yetzi'at Mitzrayim in connection with each of them.
We have thus far discussed one extreme approach in sippur yetzi'at Mitzrayim's relationship with korban pesach, matzah, and maror - complete integration and subordination. Yet, the simple reading of the pasuk[89]: "And you shall tell your son on that day, saying..." implies an independent chiyyuv of amirah, sovereign from pesach, matzah, and maror. Indeed, an entirely different conception of sippur yetzi'at Mitzrayim emerges from the Mekhilta[90] and Haggadah.[91] Instead of interpereting the link in the pesukim between "amirah" and korban pesach, matzah, and maror as one that conjoins them, the Mekhilta and Haggadah construe it, rather, as a method of scheduling the mitzvah of sippur yetzi'at Mitzrayim. Thus, according to the rendering of the Mekhilta and Haggadah, the mitzvah of sippur yetzi'at Mitzrayim does not begin from Rosh Chodesh, nor does it begin on the fourteenth of Nisan ("mibe'od yom"), but rather it is operative only "besha'ah sheyesh matzah umaror munachim lefanekha", i.e. only on the date when matzah and maror are set before you - the seder night, the fifteenth of Nisan.
According to this viewpoint, sippur yetzi'at Mitzrayim does not serve as the underpinning of akhilat korban pesach, matzah and maror. Instead, it is a separate mitzvat 'aseh,[92] operative only on a prescribed date - from beginning of the seder night, the beginning of the fifteenth of Nisan, the same date on which there is a mitzvah of akhilat matzah and maror (and korban pesach bizman Beit Hamikdash). Indeed, this is precisely the interpretation Rambam offers in his Sefer Hamitzvot.[93] According to this approach, although mitzvat sippur is scheduled on the same date as the mitzvot akhilah, it is totally independent from them. Thus, mitzvat sippur yetzi'at Mitzrayim should be operative the entire night of the fifteenth of Nisan, even according to R' El'azar ben 'Azariah who rules there is no mitzvah of akhilat pesach, matzah, and maror after chatzot.[94]
A variation of this extreme approach can be found in the Sefer Hachinukh[95] which also lists matzah and sippur yetzi'at Mitzrayim as separate mitzvot. Yet, according to the Chinukh, in contrast with Rambam's position, mitzvat sippur yetzi'at Mitzrayim is not operative the entire night of the fifteenth of Nisan. Instead he writes: "And the Rabbis have already explained that this mitzvah of 'telling' is operative on the night of the fifteenth of Nisan, when one is eating matzah." Thus, according to R' El'azar ben 'Azariah - that there is no mitzvah of akhilat pesach, matzah, and maror after chatzot - the mitzvah of sippur should be operative only from tzet hakokhavim, nightfall, to chatzot, midnight, of the fifteenth of Nisan. The Chinukh thus understands that the Torah, in associating "amirah" with "akhilah" was scheduling mitzvat "amirah" not just for the same date as mitzvat "akhilah," but also for the same time period - from nightfall to chatzot.
The position that sippur yetzi'at Mitzrayim is an independent mitzvah,, however, must be reconciled with Rabban Gamli'el's ruling that anyone who has not pronounced pesach, matzah, and maror has not fulfilled his obligation. One viable solution would be to assert that the minimum definition of sippur yetzi'at Mitzrayim is the verbalization of these three items - pesach, matzah, and maror; vekhol hamarbeh lesapper, harei zeh meshubbach. Sippur yetzi'at Mitzrayim, then, is defined as the articulation of the individual themes inherent in pesach, matzah, and maror. Thus, Rabban Gamli'el's ruling means that one who fails to recite "pesach, matzah, and maror" does not fulfill sippur yetzi'at Mitzrayim.[96] We have thus preserved sippur yetzi'at Mitzrayim as a pure chovat haggadah.
Until now, we have presented two extreme approaches to the nature of sippur yetzi'at Mitzrayim; it is either merely a component of mitvat akhilat pesach, matzah, and maror, or it is a sovereign chovat haggadah. Yet, we cannot ignore the possiblity of a middle position - one that simultaneously recognizes the independence of sippur yetzi'at Mitzrayim from akhilat pesach, matzah, and maror, but which nonetheless links them together.
One illustration of this approach would be that both akhilat korban pesach, matzah, and maror, and sippur yetzi'at Mitzrayim have dual roles. Akhilat pesach, matzah, and maror, on the one hand, are a chovat akhilah, as the Torah commands: "Ba'erev tokhelu matzot," "al matzot umrorim yokheluhu," and "veakhelu et habasar balaylah hazeh." On the other hand, akhilat pesach, matzah, and maror, are also an additonal kiyyum in sippur yetzi'at Mitzrayim, serving as an illustration to the story of our exodus, as we learn: "Ba'avur zeh - lo amarti ela besha'ah sheyesh matzah umaror munachim lefanekha."
In order to fulfill akhilah's dimension of sippur, however, one must tell the story of our exodus from Egypt while eating pesach, matzah, and maror. If so, perhaps according to Rabban Gamliel - that one is not yotze if he does not say pesach, matzah, and maror - one does not fulfill akhilah's added dimension of sippur yetzi'at Mitzrayim, but he nonetheless fulfills the chovat akhilah.[97]
Concomitantly, sippur yetzi'at Mitzrayim has a dual motif. On the one hand it is a chovat haggadah, but one the other hand it is an added kiyyumin the chovat akhilah, serving as narration for the acts of yetzi'at Mitzrayim. Thus, while akhilat korban pesach, matzah, and maror are efficacious without sippur yetzi'at Mitzrayim, relating the story of our exodus significantly enhances their performance, and is required lekhatchilah.[98] Accordingly, perhaps Rabban Gamliel's ruling has a dual significance. He means that if one does not recite pesach, matzah, and maror, one does not fulfill the sippur dimension of akhilah, and one also does not fulfill the akhilah dimension of sippur.
This middle approach, however, still preserves the idea of sippur's total independence. It advocates that dibbur alone is sufficient to fulfill one's obligation of sippur yetzi'at Mitzrayim. Yet, one could adduce a more modified position which both recognizes sippur as a separate mitzvat 'aseh, but which nonetheless limits its independence. One variation of such a scheme would be that although sippur yetzi'at Mitzrayim is a separate mitzvat 'aseh, dibbur alone is meaningless. True haggadah needs some form of illustration, and thus sippur yetzi'at Mitzrayim depends on the physical presence of korban pesach, matzah, and maror.
A closer reading of the above Mekhilta sharply underscores this idea. The relevant text states:
I would have thought (the mitzvah of sippur yetzi'at Mitzrayim) is mibbe'od yom (i.e. the fourteenth of Nissan), therefore it is taught "ba'avur zeh," (the mitzvah of sippur yetzi'at Mitzrayim is) at the time when there is matzah and maror set before you on your table.
"Matzah and maror...on your table" implies that an actual display of matzah and maror (and korban pesach in the times of the Beit Hamikdash) is a critical component of sippur yetzi'at Mitzrayim.[99]
Moreover, this might actually be the intent of Rabban Gamliel when he ruled that in order to fulfill one's obligation, one must recite pesach, matzah, and maror. The obligation he was referring to is not pesach, matzah, and maror, but sippur yetzi'at Mitzrayim. To be effective, the abstract story requires concrete symbols and audio-visual aids.[100] Tosafot[101] take a similar position: "One must state 'this pesach which we are eating', and since matzah and maror are connected to (korban) pesach, one must also say 'this matzah' and 'this maror.'" Obviously, one is pointing at each item during these statements, and thus pesach, matzah, and maror need to be physically present.[102]
Other variations of this middle position, which on the one hand acknowledges sippur as a separate mitzvat 'aseh, but which concomittantly limits its independence, are also possible. One such approach conditions sippur yetzi'at Mitzrayim upon akhilat korban pesach, matzah, and maror. This view asserts that although they are all separate kiyyumei mitzvot, nonetheless, due to a gezerat hakatuv - ba'avur zeh - sippur yetzi'at Mitzrayim is only operative as long as there exists a chiyyuv to eat the korban pesach, matzah, and maror. According to this approach, the mitzvah of sippur does not depend on the presence of pesach, matzah, and maror, nor does it rely on the act of eating them. Sippur yetzi'at Mitzrayim is contingent, rather, upon the chiyyuv to eat pesach, matzah, and maror.
An implication of this position is that bizman hazeh, sippur yetzi'at Mitzrayim might be only derabbanan.[103] For example, if mitzvat matzah and maror depend upon korban pesach, then since bizman hazeh there is no korban pesach, there is also no chiyyuv of matzah, and maror. Without the existence of a chiyyuv akhilat pesach, matzah, and maror bizman hazeh, sippur yetzi'at Mitzrayim would be rendered inoperative. Similarly, there would be no chiyyuv sippur after chatzot according to R' El'azar ben 'Azariah who rules there is no mitzvah of akhilat pesach, matzah, and maror after chatzot.[104]
Thus, a spectrum of opinion emerges in the understanding of sippur yetzi'at Mitzrayim's relationship with korban pesach, matzah, and maror. On the one hand, sippur might be merely a component of akhilat pesach, matzah, and maror, and as such is not a mitzvat 'aseh unto itself. Alternatively, there might be a sovereign mitzvat 'aseh of sippur yetzi'at Mitzrayim, entirely independent of pesach, matzah, and maror. Finally, it is possible to suggest a middle approach - one which either overlaps the independent mitzvot of sippur and akhilah, or which actually links and binds the mitzvat 'aseh of sippur to pesach, matzah, and maror.
The seder night is indeed rich with symbolism, embroidered with elaborate rituals and customs. Yet, it is more than that. Kelal Yisra'el is drawn to the seder night because it is an opportunity to once again experience the ultimate yad Hashem and ahavat Hashem. By combining the drama of yetzi'at Mitzrayim with talmud Torah umesorah, the seder night transports us to oto halaylah, the night of our redemption, our ge'ulah. As the events of yetzi'at Mitzrayim unfold before our very eyes, we relive that awesome night and experience its miracles, and we emerge cognizant of, and thankful for, chasdei Hashem - barukh Hamakom barukh Hu.
In reliving the past, may we merit the realization of "hashatta 'avdei, lashanah haba'ah benei chorin" today.
* This article will focus primarily on mitvzat akhilat korban pesach, matzah, and maror, and sippur yetzi'at Mitzrayim. Part II, which will discuss arba' kosot, heseibah, and other mitvzot derabbanan, will be forthcoming, be'ezrat Hashem, in the next Nisan edition of Alei Etzion.
[1] Shemot 13:8: "And you shall tell your son on that day, saying...." See Mishnah Pesachim 116b.
[2] One could fulfill the eating of the korban pesach only during the times of the Beit Hamikdash. Whether there is a possibility of bringing the korban pesach even today is the subject of another discussion. See Rabbi J. David Bleich shelita, Contemporary Halakhic Problems, vol. I, pp. 244-269, 1977.
[3] Shemot 12:8: "And they shall eat the meat in that night, roast with fire, and unleavened bread with bitter herbs they shall eat it," and Bemidbar 9:10-11: "...he shall keep the passover to God...they shall keep it, and eat it with unleavened bread and bitter herbs." This is also the understanding of the amora'im in Gemara Pesachim 120a.
[4] Pesachim 115a.
[5] The Rav zt"l understood that korekh did not actually mean a sandwich as we know it, but rather, one was wrapped, me'utaf, around the other. Accordingly, an olive's size of matzah was inside, and romaine lettuce, not horseradish, was wrapped around it. See Nefesh Harav, by mori verabbi Rav Hershel Schachter shelita, pp. 187-188.
[6] Indeed, this position is supported by the formulation of the Gemarot Pesachim 115a and Zevachim 9a. See Rambam, Laws of Chametz and Matzah 8:6-7. This also seems to be the understanding of the Rif, Ramban (Milchemet Hashem), and Ba'al Hama'or (Pesachim 25a in the pages of the Rif).
[7] This position is supported by the Talmud Yerushalmi's formulation in Massekhet Challah 1:1. See Rashi, Rashbam, Tosafot (Pesachim 115a), and Ra'avad, Laws of Chametz and Matzah 8:6-7.