Difference between revisions of "Obligation to Tell the Story of the Exodus/2"
m |
|||
Line 38: | Line 38: | ||
<opinion>Only If Child Asks | <opinion>Only If Child Asks | ||
<p>The obligation only entails responding to a child who asks.  Had there been no child, a parent would not have to recount the story.</p> | <p>The obligation only entails responding to a child who asks.  Had there been no child, a parent would not have to recount the story.</p> | ||
− | <point><b>Purpose of commandment</b></point> | + | <point><b>Source for the obligation</b> – As the only verses which clearly speak of verbally retelling the story of the Exodus specifically on the eve of the 15th (Shemot 12:27 and 13:8 ) , do so only in the context of responding to a child, this position limits the obligation to such a scenario.</point> |
+ | <point><b>Purpose of commandment</b> – The purpose of the commandment would seem to be to ensure the continuation of the tradition.  See Ramban</point> | ||
</opinion> | </opinion> | ||
<opinion>Even Without Children | <opinion>Even Without Children | ||
Line 44: | Line 45: | ||
<point><b>Source for the obligation</b> – Rambam looks to two verses, Shemot 13:3 ("זָכוֹר אֶת הַיּוֹם") and 13:8 ("וְהִגַּדְתָּ לְבִנְךָ"), which when combined, teach that there is an obligation to verbally retell the story, even when no child asks. The two verses complement each other, each compensating for what the other lacks.  While Shemot 13:8 refers to a verbal retelling which takes place on the eve of the 15th, it limits the obligation to responding to a child.  Shemot 13:3, on the other hand speaks only of remembering and is unclear as to the timing of the commandment, but expands the obligation to all.</point> | <point><b>Source for the obligation</b> – Rambam looks to two verses, Shemot 13:3 ("זָכוֹר אֶת הַיּוֹם") and 13:8 ("וְהִגַּדְתָּ לְבִנְךָ"), which when combined, teach that there is an obligation to verbally retell the story, even when no child asks. The two verses complement each other, each compensating for what the other lacks.  While Shemot 13:8 refers to a verbal retelling which takes place on the eve of the 15th, it limits the obligation to responding to a child.  Shemot 13:3, on the other hand speaks only of remembering and is unclear as to the timing of the commandment, but expands the obligation to all.</point> | ||
<point><b>"זָכוֹר אֶת הַיּוֹם הַזֶּה"</b> – Rambam maintains that the word "זָכוֹר" refers to speech rather than to memory by comparing it to the command " זָכוֹר אֶת יוֹם הַשַּׁבָּת", which is also understood to refer to a verbal action, the recitation of kiddush.</point> | <point><b>"זָכוֹר אֶת הַיּוֹם הַזֶּה"</b> – Rambam maintains that the word "זָכוֹר" refers to speech rather than to memory by comparing it to the command " זָכוֹר אֶת יוֹם הַשַּׁבָּת", which is also understood to refer to a verbal action, the recitation of kiddush.</point> | ||
− | <point><b>Focus of the evening</b> – According to the Rambam, the focus of the evening is not the experience of eating, but speaking and learning.  This matches Rambam's general approach to mitzvot where he favors use of the intellect in one's service of Hashem and fulfillment of obligations. | + | <point><b>Focus of the evening</b> – According to the Rambam, the focus of the evening is not the experience of eating, but speaking and learning.  This matches Rambam's general approach to mitzvot where he favors use of the intellect in one's service of Hashem and fulfillment of obligations.</point> |
<point><b>Influence of the Destruction of the Mikdash</b> – It is possible that after the destruction of the Mikdash, when there was no longer a Pesach offering, there was a need to change the focus of the evening from the previous emphasis on the sacrifice and meal to the story itself.   This is comparable to the general shift from sacrifice to prayer.</point> | <point><b>Influence of the Destruction of the Mikdash</b> – It is possible that after the destruction of the Mikdash, when there was no longer a Pesach offering, there was a need to change the focus of the evening from the previous emphasis on the sacrifice and meal to the story itself.   This is comparable to the general shift from sacrifice to prayer.</point> | ||
<point><b>"כל המספר"" versus "כל המאריך לספר"</b> – Since the Rambam maintains that there is an obligation to tell the story, it would be odd to praise someone for simply fulfilling a Biblical obligation.  Thus, it is logical that he prefers the version of the haggadah that praises one for expounding at length about the story (וְכָל הַמַּאֲרִיךְ לְסַפֵּר בִּיצִיאַת מִצְרַיִם הֲרֵי זֶה מְשֻׁבָּח).</point> | <point><b>"כל המספר"" versus "כל המאריך לספר"</b> – Since the Rambam maintains that there is an obligation to tell the story, it would be odd to praise someone for simply fulfilling a Biblical obligation.  Thus, it is logical that he prefers the version of the haggadah that praises one for expounding at length about the story (וְכָל הַמַּאֲרִיךְ לְסַפֵּר בִּיצִיאַת מִצְרַיִם הֲרֵי זֶה מְשֻׁבָּח).</point> |
Version as of 08:15, 16 April 2017
Obligation to Tell the Story of the Exodus
Exegetical Approaches
No Biblical Obligation
There is no Biblical obligation to tell the story of the Exodus on Pesach night. The verses which seem to obligate one are understood to refer to either cognitive actions, other days of the year, or parts of other obligations .
- זכירה בלב – The verse uses the verb "זָכוֹר" rather than "אמור" (or the like) and thus might refer to remembering in the heart and not recounting via speech.
- Heading – It is also possible that the phrase should be understood as a heading for what follows rather than an independent obligation. The nation is told to "commemorate the day you left Egypt" and the rest of the unit then explains how to do so: don't eat leavened bread, do the Pesach service, and celebrate Chag haMatzot for seven days.
- Obligation for the rest of the year – In addition, it is not clear if the verse refers to remembering specifically on Pesach or throughout the year. See Mekhilta DeRabbi Yishmael who reads this phrase as being the source for remembering the Exodus daily.2
Telling Through Eating
The obligation to tell the story of the Exodus does not necessitate a verbal retelling, but is rather fulfilled through the act of eating the Pesach sacrifice. By eating the lamb with matzah and maror, one re-enacts the original Pesach thereby effectively recounting the essence of the story.
Verbal Recounting
There is a Biblical obligation to verbally tell the story. This position subdivides regarding whether the obligation exists only if a child questions or even if not:
Only If Child Asks
The obligation only entails responding to a child who asks. Had there been no child, a parent would not have to recount the story.