MISC section - contents: Q Why is the mitzva of Zechirat Yetziat Mitzrayim (=ZYM) (to mention (twice) daily the Exodus from Egypt) not counted in the 613 mitzvot? Also, even if it is a time-based mitzva, why aren’t women obligated to fulfill it, as women are obligated in mitzvot that commemorate miracles they were involved in (af hein hayu b’oto hanes (=AHHBH))? A One of your questions is at the center of much rabbinic discussion, whereas the other is apparently not. But both are good questions and may even help answer each other. We will start, though, with a look to see if all of your assumptions are correct. The gemara (Berachot 21a) treats ZYM as a mitzva from the Torah, and the Mishna (ibid. 12b) brings a pasuk for it: “in order that you should remember the day that you left Egypt all of the days of your life” (Devarim 16:3). We also seem to accept Ben Zoma’s opinion (ibid.) that we must fulfill this mitzva both day and night (Rambam Kri'at Shema 1:3). Therefore, the Magen Avraham (70:1) says that since ZYM is a Torah law that applies every day, at any time of day, it is not time-based, and women are obligated in it. Shaagat Aryeh (12) responds that there are two different obligations, of the day and of the night, and each one is time-based. Therefore, women are exempt from each. Mishna Berura (70:2) brings both opinions, but the minhag seems to be that women are exempt (see Ishei Yisrael 7:13). So, if ZYM is from the Torah, why is it not listed in the 613 mitzvot? (The Semak does count it (#110), but most do not). Several explanations are given. The Ohr Sameiach (on Rambam, ibid.) suggests that ZYM, as an independent mitzva (as opposed to a desired result of the performance of other mitzvot), may be only rabbinic. The indications that it is from the Torah can be explained by the fact that it is evident from the Torah that Hashem is interested that we remember the Exodus. Therefore, Chazal treated the daily practice to do so explicitly as if it were Torah law. Similarly, the Tzelach (Berachot 12b) says that the Torah source brought is authentic, but since it is not written in the form of a command, it is not counted. We will suffice with one more explanation which will help deal with your other points, as well. The Beit Yitzchak (OC 12) says that the Rambam viewed ZYM, not as an independent mitzva, but as something we are to do along with the mitzva of Kri'at Shema. Therefore, he adds, since women are exempt from Kri'at Shema, they are exempt from the addendum of ZYM. Now to the question that women should be obligated because of their involve- ment in the miracles of the Exodus. The gemara does bring this logic in a few places, including the four cups of wine on seder night, because women were involved in the Exodus (Pesachim 108). However, we did not find that those who discuss the obligation or exemption of women in ZYM deal with this factor. One can give some technical answers. One is that Tosafot (Pesachim 108) brings an opinion that AHHBH is said only by rabbinic commandments, not by Torah ones (see Maharil 94, regarding women’s exemption from the mitzva of sukka). However, the following fundamental approach seems to work better. The Minchat Chinuch (#21) deals with the technical element of why we need a mitzva of discussing Yetziat Mitzrayim on seder night if we anyway mention it every night. However, conceptually there is a major difference. On seder night, the focus of the mitzva is to praise Hashem for the miracles that saved us years ago at that time of year. During the rest of the year, it is primarily a matter of stating fundamental beliefs, that the Lord who did miracles and redeemed us is One whom we should believe in and obey (see Shiurim L’zecher Abba Mari, I:1). For that reason, we perform the mitzva by mentioning the Exodus along with other principles of faith contained in Kri'at Shema. In that context, one’s involvement in the miracles, which mandates praise, is not the critical point. Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha
sheet published by Eretz Hemdah. You can read this section or the entire Hemdat
Yamim at www.ou.org or
www.eretzhemdah.org.
And/or you can receive Hemdat Yamim by email weekly, by sending an email to
info@eretzhemdah.org with the message:
Subscribe/English (for the english version) or Subscribe/Hebrew(for the hebrew
version). Please leave the subject blank. Ask the Vebbe Rebbe is partially
funded by the Jewish Agency for Israel The Rabbi looked at him and said, "Yes, he may". Everyone present was astonished. The Torah itself forbids a kohein from marrying a divorcee. "This man, who is a kohein, is a coachman", said R' Abele."He
drives people in his coach from one place to another, and he is unlearned.
Somewhere, he had heard that a kohein may not take a divorced woman. He thus
came to ask me whether it is permitted for him to take a divorced woman in his
coach" This phrase is used once again by the daughters of Tzelafchad:
“Why should the name of our father be diminished (lama yigara) from among his
family?” (B'midbar 27:3). I once heard in the name of Rav Chaim Yaakov Goldvicht
z”l that the two stories are related. In Parshat Pinchas the Torah traces the
ancestry of the daughters of Tzelafchad to Yosef Hatzadik, their great great
grandfather. Yosef showed initiative as he remained a Tzadik in a hard
environment of Galut - never missing a chance to strengthen his connection to
the Jewish people and mitzvot. This is the behavior that the daughters of
Tzelafchad modeled. Just because there are no boys in the family, they should
not have to lose their father’s inheritance in Eretz Israel. Rabbi Chanoch Yeres, Rav of Beit Yisrael shulYemin Moshe,
Jerusalem Butterflies have a life expectancy that ranges from a few days
to almost a year, for the adult stage, greatly differing from species to
species... Butterflies mostly drink flower nectar, but they are not particularly
good pollinators... Caterpillars eat much more than their adult buttterfly form
does... Butterflies can smell with their feet and thus can determine what leaves
to lay their eggs on... According to most opinions, this special task was in the nature of a consolation, Aharon having been left out of the preceding accounts of the offerings of the tribal leaders. Ramban indicates that Aharon’s attention to the lights alludes to the miracle of Chanuka, the rededication of the Temple, which would take place centuries later. In other words, G-d is telling Aharon that his role was greater than that of the other leaders. For his direct descendants would one day save the nation in their zeal to relight the Menora. Moreover, while the offerings of the tribal leaders were impressive, they were but temporary. Aharon’s contribution would be eternal. Ohr HaChaim notes that the process of preparing the lamps of the
Menora was an action that had to be repeated every day. So, while G-d, “renews
the acts of Creation every day” (morning prayers), it seems that Man mirrors
that concept by building a new Menora every day. [The Parshat B'ha-alo-t'cha Homepage]
|
