Shabbos: Zecher L’yetziyas Mitzrayim (kollel yom rishon)

I apologize for the need for amplification. I also apologize in advance if the background noise is going to be a concern a little bit. As we all know, when the Torah presents Mitzvas Shabbos in the Aseres Hadibros, so there are two different associations which the Torah makes for Shabbos. In Parshas Yisro, when the Torah presents the Mitzvah of זכור את יום השבת לקדשו, the Torah aligns Shabbos, associates Shabbos with the fact of

כי ששת ימים עשה ה' את השמים ואת הארץ את הים ואת כל אשר בם וינח ביום השביעי על כן ברך ה' את יום השבת ויקדשהו.

Shabbos is presented as a testament and a memorial of Ma'aseh Bereishis. In Parshas Va'eschanan, when the Torah presents the Aseres Hadibros for the second time, so here Ma'aseh Bereishis is not mentioned, but rather in

וזכרת כי עבד היית בארץ מצרים ויוצאך ה' אלהיך משם ביד חזקה ובזרע נטויה על כן צוך ה' אלהיך לעשות את יום השבת.

Here the Torah associates Shabbos with Zecher l'Yetzias Mitzrayim. This occasions a Machlokes between the Rambam and the Ramban as to what the relationship is between these two different associations of Shabbos. You have it in front of you on the third source, maybe we'll try to read it together. Be'ezras Hashem, we have it in front of you. והרב אמר בספר המורה, the Rambam says in Moreh Nevukhim that the first presentation of Shabbos is kevod hayom v'hiduro. The Torah speaks of the inherent... okay, we'll try it without. Okay. I apologize, I haven't the voice this morning. Okay. If people want to come closer, it might make it somewhat more audible. Okay, so reading again in source number three. This is from the Ramban in Parshas Va'eschanan. So the Ramban writes as follows: והרב אמר בספר המורה. The Ramban, whatever points of disagreement in particular and in terms of worldviews he had with the Rambam, had the utmost respect for the Rambam. He speaks of him always and consistently as HaRav.

והרב אמר בספר המורה כי המאמר הראשון הוא כבוד היום והידורו.

The first Aseres Hadibros presentation of Shabbos identifies the inherent yofi and majesty of the day. Kevod hayom v'hiduro, the inherent majesty and beauty of the day. V'chen amar, and as the Torah in fact says, על כן ברך ה' את יום השבת ויקדשהו. Accordingly, because of this inherent majesty, because of the fact that Hashem was shoves on the seventh day, so there's something inherent in that day and accordingly,

על כן ברך ה' את יום השבת ויקדשהו ועל כן הזכיר כי ששת ימים עשה ה'

when... If you want to depict what inherent quality Shabbos has, that's associated with Ma'aseh Bereishis, אבל בכאן כאן בפרשת ואתחנן יזהיר אותנו לשמור השבת. Here the Torah, the Torah commands us to observe Shabbos for a different reason:

בעבור היותנו עבדים במצרים עובדים כל היום על כרחנו ולא היתה לנו מנוחה.

When we were slaves in Mitzrayim, we worked around the clock without a day of rest. והוא יצונו עתה לשבות ולנוח and He commands us now to desist from melacha and to rest כדי שנזכיר חסדי השם עלינו so that we'll remember and bring to mind Ha-Kadosh Baruch Hu's benefactions, His kindnesses, והוציאנו אותנו מעבדות למנוחה that He took us out from slavery to a life of tranquility. והנה בשבת בכללה שני טעמים. Now the Ramban is summing up that according to the Ramban what emerges is that there are two distinct reasons which, as it were, propel, underlie the mitzvah of Shabbos: Aleph, להאמין בחידוש העולם כי יש אלוה בורא to believe in creation, that there's a Creator, the world was not eternal, to believe in creation and everything that that implies, all the corollaries and consequences to that belief; and then the beis, לזכור עוד החסד הגדול שעשה עמנו to also to recall the great kindness that He did with us, שאנחנו עבדיו אשר קנה אותנו לו לעבדים. He acquired us as avadim by taking us out of Mitzrayim. The Ramban doesn't like this. He says, גם זה אינו מחובר אצלי. Earlier he had quoted the Ibn Ezra whom whose view he had also dismissed, hence the gam.

גם זה אינו מחובר אצלי, כי בהיותנו שובתים ולא נעשה מלאכה ביום השביעי אין לנו בזה זכר ליציאת מצרים.

He says when you take a day off and you don't engage in melacha on the seventh day, that doesn't really bring Yetzi'as Mitzrayim to mind, neither to ourselves nor ואין לרואה אותנו בטלים ממלאכה ידיעה בזה. Neither in an inner sense or an outer-directed sense does shevisas Shabbos really bring Yetzi'as Mitzrayim to mind. V'hare'u yoser lomar, the Ramban says I think the more appropriate understanding:

כי בעבור היות יציאת מצרים מורה על אלוה קדמון מחדש חפץ ויכול כאשר פירשתי בדיבור הראשון

since the miracles associated with Yetzi'as Mitzrayim demonstrate an eternal God who brought the world into existence voluntarily and He is omnipotent as I explained earlier on the dibbur harishon, says the Ramban. על כן אמר בכאן, here the Torah fleshes that out and says: אם יעלה בלבך ספק if at some point, Chas v'Shalom, a doubt will arise על השבת המורה על החידוש והחפץ והיכולת, if at some point a person will harbor doubts as to the veracity of any of these beliefs, the belief in creation, the belief that Ha-Kadosh Baruch Hu acts voluntarily, not out of necessity, the belief in Ha-Kadosh Baruch Hu's omnipotence; if at any point a person Rachmana litzlan will be beset by doubts, so the antidote to that is

תזכור מה שראו עיניך ביציאת מצרים שהיא לך לראיה ולזכר.

Remember what you witnessed with your own eyes, the miracles of Yetzi'as Mitzrayim, which serve as a demonstration of all these yesodos ha-emunah. והנה, says the Ramban, השבת זכר ליציאת מצרים ויציאת. יציאת מצרים זכר לשבת. So basically what the Ramban says is that there are no two distinct reasons for Shabbos, really there's one. The one reason for Shabbos is that Shabbos serves as a testimony again to the yesodos ha-emunah, to the fundamentals of our faith, of of belief in Hakadosh Baruch Hu, that Hakadosh Baruch Hu created the the the world, that Hakadosh Baruch Hu acts voluntarily, that Hakadosh Baruch Hu is sovereign over the world. It's that which is what the Torah is is accentuating when it associates Shabbos with ma'aseh bereishis, and that's the same take-home lesson when the Torah associates Shabbos with with yetzias mitzrayim, because yetzias mitzrayim is the proof on ma'aseh bereishis. So really the two the seemingly two different associations are really two sides of a coin. But really it's just one one one reason for the the mitzvah of Shabbos. That's the Rambam's famous famous understanding. Okay, so lifnei he'atah the the Ramban disagrees and thinks that the two can indicate that there's two different reasons. Between the the words in in the Ramban, between the lines, it's clear that the Ramban is asking the question there's something strange as it were that the the Torah is is piling on. Was there a shortage of mitzvos here that Shabbos has to sort of do double duty? That Shabbos has to serve independently as a zecher le-ma'aseh bereishis and also as a zecher l-yetzias mitzrayim, which is the way the Rambam presented it, right? The Rambam didn't he didn't present them as two different and and the Ramban clearly says it's not it doesn't it doesn't make sense. That that the Torah's sort of two disjointed, two disconnected reasons and and both both sort of piled on in Shabbos. And it's clear that that's part of of of the Ramban's a major part of the Ramban's discomfort with with the the Rambam's opinion. Okay, let's if you take a look in in take a look in source four for a moment, both source and both sources four and five come from the Rambam's discussion in in the Moreh of Ta'amei Mitzvos. So in perek mem gimmel the Rambam is talking about the Ta'amei Mitzvos of the Shalosh Regalim and we'll look at an excerpt about what he says about Succos and Pesach. So beginning there towards towards the end of line one: both these festivals, both the yomim tovim, I mean Succos and Pesach, inculcate both an opinion—an opinion here in this translation doesn't have the the sense that we usually associate with it as an opinion as to who to vote for. An opinion means a belief, it means a belief, an article of faith—inculcate both an article of faith and a moral quality. In the case of Pesach, the article of faith consists in the commemoration of the miracles of Mitzrayim and their and in the perpetuation of their memory throughout the periods of time. In the case of Succos, the article of faith consists in the perpetuation of the memory of the miracles of the midbar throughout the periods of time. Okay, so that the Pesach comes to again zecher yetzias mitzrayim and with all the again all the theological implications of the miracles of Mitzrayim. Now as for the moral quality, it consists in man's always remembering the days of stress in the days of prosperity. Rambam says that it's a major principle in the Torah that a person is not supposed to try to forget times of stress, of adversity, of suffering. Rachmana litzlan whatever again suffering, adversity, stress a person has experienced, on the contrary... And so that he should achieve humility and submission because prosperity can and can encourage haughtiness and remembering the ימי הרעה בימי הטובה, remembering the days of stress and the days of prosperity serve to prevent that that haughtiness that can result from the the blessings of prosperity. Accordingly, matzah and maror must be eaten on Pesach in commemoration of what happened to us. That's why as we sit as bnei chorin as we as we sit engaging in haseiba, that we also have to eat matzah lacham oni, we also have to we also have to eat the maror. Similarly, says the Rambam, one must leave the houses and dwell in sukkos as is done by the wretched inhabitants of deserts and wastelands in order that the fact be commemorated that such was our state in ancient times. למען ידעו דרתיכם כי בסכות הושבתי את בני ישראל. But you see something extraordinary here rabbosai and this is parenthetical to to where we're trying to get but just parenthetically something extraordinary here. We generally understand pshat in the posuk Lema'an yed'u doroteichem that we're remembering a chesed of Hakadosh Baruch Hu, that the ananei hakavod, Rambam says no, Lema'an yed'u doroteichem, no you should remember how hard it was. You should remember how miserable it was. You're in Eretz Yisrael and you're living איש תחת גפנו ואיש תחת תאנתו. It's good. You should remember once upon a time how miserable the accommodations were. It wasn't always a five star hotel תחת גפנו ותחת תאנתו. It was למען ידעו דרתיכם כי בסכות הושבתי את בני ישראל, the the wretched accommodations that you had in in in the midbar. Beautiful idea of the Rambam. Rambam actually presented this idea earlier in the section on Ta'amei HaMitzvos and here he elaborated a little bit more and that extra note of elaboration is crucial rabbosai. Here as as we'll see, the Rambam is talking about the mitzvah of mikra bikkurim when a person would bring between Shavuos and and Sukkos he would bring the the bikkurim to to the Beis HaMikdash from the shivas haminim, so there's two two distinct mitzvos, there's one mitzvah of havas bikkurim to bring the bikkurim and there's a second additional mitzvah of mikra bikkurim, the parsha of Arami oved avi that we know from the Haggadah, that is in the Torah, that's the parsha of of mikra bikkurim in parshas Ki Savo. Let's let's read the Rambam's Ta'amei HaMitzvos here inside rabbosai. As for the reading on the occasion of the offering of bikkurim, it also is conducive to the moral quality of humility. First of all for it is carried out by him who carries the basket on his shoulders, right? V'samta b'tene yadecha, so a person isn't allowed to get a a what do they call them in the airport, a porter. You can't you can't get a porter to to take the the bikkurim to the Beis HaMikdash. No, a person has to bring the bikkurim himself even if he never carries even if he doesn't even carry his own briefcase when he brings the bikkurim to the Beis HaMikdash a person takes it himself, says the Rambam, shouldn't feel ga'avah. Also for the purpose to instill to instill anavah shiflus. It contains an acknowledgment of God's beneficence and bountifulness so that man should know that it is part of the divine worship, part of avodas Hashem, that man should remember states of distress at a time when he prospers. Rambam here says just gevaldige pshat when you learn the parsha of of mikra bikkurim, there's something very very strange. Bring bikkurim to the Beis HaMikdash, so of course it's an occasion for hoda'ah, occasion to give shevach v'hoda'ah. The crop was successful, a person had a had a bountiful crop, it's an occasion to give to give shevach v'hoda'ah. So imagine imagine you do someone a tova. You do someone a tova and he begins telling you, "Oy, did I have a difficult childhood," and he launches into a whole half hour drasha. telling you the highlights of his life. Don't be such a nudnik, don't hak a tshaynik. If you want to say thank you, so say thank you and be finished with it. So over here, you're bringing the bikkurim to the beis hamikdash. So all of a sudden, l'ma'anse ma'aseh, he reminds himself ארמי אובד אבי וירד מצרימה. What was the relevance of that to the shevach v'hodaya that a person should give on the occasion of bringing bikkurim? Says the Rambam, no, this is where the Torah teaches us again, this yesod, or again, remembering states of distress, remembering tzarah, remembering metzuka, remembering suffering and adversity at a time when he prospers. It's not enough just to say thank you. In order for the thank you for a person to really to have the adequate gratitude, so the present has to be contrasted with the past. This purpose is frequently affirmed in the Torah. Just note, and obviously we're going to come back to this בעזרת ה' בלי נדר, just note this next pasuk, rabosai. This purpose is frequently affirmed in the Torah, וזכרת כי עבד היית במצרים. That's the pasuk from Va'eschanan, aseres hadibros b'Shabbos, right? וזכרת כי עבד היית במצרים. For there was why is this so important? Why is it so important that at times of prosperity we have to remember our past vulnerabilities? Why is that so important? For there was a fear of the moral qualities that are generally acquired by all those who are brought up in prosperity. The Rambam's insight into human nature is remarkable. There was a fear of the moral qualities that are generally acquired by all those who are brought up in prosperity. I mean conceit, vanity. But look at this next phrase, rabosai, and neglect of the correct opinions. So what the Rambam denotes of the laboration that we have here, rabosai, that he doesn't repeat later in lamed gimmel, is that the Rambam says that if a person, Rachmana litzlan, falls prey to gaiva, so not only does that constitute ethical corruption, but it will inevitably undermine his belief. You hear that, rabosai? For there was a fear of the moral qualities that are generally acquired by all those who are brought up in prosperity. I mean conceit, vanity, and neglect of the correct opinions, again, opinion being used in the same sense as we mentioned earlier of an article of faith, of a fundamental belief. So the Rambam says again, the fallout from gaiva, Rachmana litzlan, again, is not only in the ethical and moral realm, but that it leads to an undermining of belief. And the Rambam says where did I, where did I get this from? He says, look, in parshas Eikev:

פן תאכל ושבעת ובתים טובים תבנה וישבת ובקרך וצאנך ירביון וכסף וזהב ירבה לך

pen tochal vesavata and then will come ורם לבבך ושכחת את ה' אלוהיך. The Torah in parshas Eikev describes the progression. And the progression begins with prosperity. Prosperity can, can then lead Rachmana litzlan to gaiva, and gaiva, again, it's not enough that gaiva just ethically and morally is so wrong, but it leads to undermining belief. And that's what the Torah says, that והישמר לך פן תשכח את ה' אלוהיך as a result, as a result of the beracha that he will bestow upon you. And similarly, Torah says also, Vayishman Yeshurun vayivat. Again, Vayishman Yeshurun, again, waxed fat in the sense of prosperity, and vayivat, and then they will buck the Hakadosh Baruch Hu. So now let's give in this elaboration. Let's rethink for a minute in terms of Sukkos and Pesach and then ultimately obviously we want to come back to Shabbos. The Rambam said in source number four rabosai that Sukkos and Pesach look to inculcate again both fundamental beliefs as well as a moral quality. In light of the elaboration on the Rambam here, those are not again two sort of totally independent agendas, but rather what the Torah is saying is in order to ensure that a person can sustain correct and proper belief, there has to be that foundation of what the Rambam calls the moral quality. The agenda, as it were, let's try to strip that of its negative connotations, but the agenda, the goal of inculcating proper belief is linked to the goal of inculcating that moral quality. The moral quality again which remembering our vulnerabilities even at times of prosperity, because otherwise the belief will be eroded, it will become eroded, the belief will become undermined. So what we're talking about here again of Sukkos and Pesach, on the one hand it's two roles but on the other hand it's shnayim sheheim echad because that's what the Rambam elaborated earlier in Gimmel Lamed Tes that if we don't reinforce that anavah, so it results in the undermining of the belief, it results in the undermining of those articles of faith. So here again this is more I guess to be filed away for next year's Seder im yirtzeh Hashem, but just to see how the Rambam had kol haTorah kullah worked out in his mind, and you'll see that there are actually echoes of this in what the Rambam writes l'halacha. If you go to source seven for a moment in the Zeman Chametz u'Matzah what the Rambam is telling us about the halachos of sippur yetzias Mitzrayim.

מצוות עשה של תורה לספר בנסים ונפלאות שנעשו לאבותינו במצרים בליל חמשה עשר בניסן שנאמר זכור את היום הזה אשר יצאתם ממצרים.

Okay, skipping two lines:

ואף על פי שאין לו בן אפילו חכמים גדולים חייבים לספר ביציאת מצרים וכל המאריך בדברים שאירעו ושהיו הרי זה משובח.

So Rambam quotes, we know the source, we know Rambam's source from the Haggadah וכל המרבה לספר ביציאת מצרים הרי זה משובח. What's interesting is if you just turn the page rabosai to source number seven, so the Rambam presents here צריך להתחיל בגנות ולסיים בשבח, the Mishna then, and then k'yadua the Rambam quotes both Rav and Shmuel as Rabbeinu Chananel already says that we follow both their opinions:

כיצד מתחיל ומספר שבתחילה היו אבותינו בימי תרח ומלפניו כופרים וטועים אחר ההבל ורודפים אחר עבודה זרה ומסיים בדת האמת שקרבנו המקום לו והבדילנו מן התועים וקרבנו לייחודו.

Okay, the spiritual gnus and shvach. v'chein says the Rambam

מתחיל ומודיע שאבותינו היו עבדים לפרעה במצרים וכל הרעה שגמלנו ומסיים בנסים ונפלאות שנעשו לנו ובחירותנו וצריך שידרוש מארמי אובד אבי עד שיגמור כל הפרשה.

And look at this next sentence rabosai: וכל המוסיף ומאריך בדרש פרשה זו הרי זה משובח. The Rambam repeats the v'chol hamarbeh lesaper again. So I looked, I looked in the Frankel Rambam, I looked in the places where they have an encyclopedic range in terms of sources, there are apparently no two sources in Chazal. quotes it twice. Rambam, the Rambam codifies it once in Halakha Aleph, and then for some reason, he repeats it again in in Halakha Dalet. Okay. Before before we comment on that, let's just note something that the the Rav used to point out, be reading the last two lines or so of of the Halakha:

ומסיים בניסים ונפלאות שנעשו לנו ובחרותנו והוא שידרוש מארמי אובד אבי עד שיגמור כל הפרשה וכל המוסיף ומאריך בדרש פרשה זו הרי זה משובח.

So the Rav used to point out that when you learn the Mishna, you don't necessarily see it, but the Rambam said that when the Mishna in Perek Vav in Pesachim tells us A: מתחיל בגנות ומסיים בשבח, B: דורש מארמי אובד אבי, that's hainu hach. The text that you use, the instrument that you use for being מתחיל בגנות ומסיים בשבח is the Parsha of Arami oveid avi. That's what the Rambam says: v'hu sheyidrosh. How do you accomplish? How do you implement what Chazal what Chazal instructed us to do of being מתחיל בגנות ומסיים בשבח? At least in terms of the political gnus is v'hu sheyidrosh. You do so through the Parsha of Arami oveid avi. So now if if you sort of repeat our question in light of the Rav's he'arah, now the question becomes a little bit more focused, a little bit more targeted, which is that the Rambam quotes the din of v'chol hamarbeh lesaper in general in Halakha Aleph, and then repeats it a second time in context of מתחיל בגנות ומסיים בשבח. Because whatever the Rambam says about drash Parsha zo, he's really saying about מתחיל בגנות ומסיים בשבח because of that equation: v'hu sheyidrosh. So our question then is a little bit more focused. It's clear, it's clear that you you can you can look the Rambam in the eye and say this pshat. It's clear that the Rambam here is is reflecting is reflecting what he said in in the Moreh. What did the Rambam say in in the Moreh? He he tells us in the Moreh that on Pesach there's a double goal. Okay, so there he he told it in terms of mitzvas matzah u'maror, but there's a double goal. What's one goal? One goal is again, articles of faith, correct belief. That's what he's talking about in Halakha Aleph, right? lesaper b'nissim v'niflaos. Then what does the Rambam say in the Moreh? He said then there's a second goal on on Pesach which is the Rambam said the moral quality, right? Remembering ימי הרעה בימי הטובה, remembering how bad things were and how helpless and how vulnerable we were when when things are good. Basically, that is מתחיל בגנות ומסיים בשבח. That's what מתחיל בגנות ומסיים בשבח is. And the source in the Torah for מתחיל בגנות ומסיים בשבח besides the Torah's pesukim of לזכור את יום צאתך is Mikra Bikkurim. Because again, the guy's being Bikkurim so mat'chil me-reisha he he remembers how the alter zeide was Arami oveid avi. And that's exactly the principle of remembering ימי הרעה בימי הטובה. Comes the Rambam and says like this: if if he would have if the Rambam would have told us v'chol hamarbeh lesaper only once, so we would have said, you know what? You can be yotzei sippur yetzias Mitzrayim in twenty minutes. But according to Rabbi Akiva, you have all night, according to רבי אלעזר בן עזריה you have half a night. Don't be yotzei in twenty minutes. Spend half the night on sippur yetzias Mitzrayim. Devote the entire night to sippur yetzias Mitzrayim. Does it make a difference whether a person hones in on this aspect of yetzias Mitzrayim or that aspect? No. There's so much to talk about, v'chol hamarbeh lesaper, you should be marbeh. Comes the Rambam and says no, your ribui in being marbeh make sure you hit on two different themes. Don't be marbeh only in the nissim v'niflaos. Don't be marbeh only in the gnus u'shvach because there are two within the sippur there are two different foci. There's the focus of the nissim v'niflaos, the articles of faith, but then there's also a focus in the מתחיל בגנות ומסיים בשבח. When Chazal said marbeh l'saper, Chazal wanted us to elaborate on both of those centers of gravity. Do you hit that or not? So I'm not sure if I'm being clear. There are two different what emerges in the Rambam without the perspective, without the light that the Rambam in the Moreh sheds, so we would have said there's one center of gravity in sippur yetzias Mitzrayim, and the din of מתחיל בגנות וסיום בשבח is a format, is a structure. Right, whenever you sit down, whenever you're gonna give a drasha, whenever you're gonna make any presentation, so first you have to figure out what you want to say. How to darshan if you have nothing to say? So first you have to figure out what you want to say, and then, then the second task is okay, how do I organize it? How do I present it? How do I structure it? Pashut is sippur yetzias Mitzrayim, we know what we want to say, and then Chazal tell us how to organize it, how to structure it, by מתחיל בגנות וסיום בשבח. What the Rambam tells us in the Moreh is no, it's there's more to it than that. It's not just that מתחיל בגנות וסיום בשבח is how to organize, how to structure; מתחיל בגנות וסיום בשבח is its own focus, is its own center of gravity, because there are two points that we're supposed to drive home in the course of sippur yetzias Mitzrayim. One is again, the articles of faith, the yesodos ha'emunah, which are implied, which are demonstrated by the nissim v'haniflaos, but number two is also, number two is also the middah of anavah which results from remembering yemei hara, yemei hatovah. Hence, says the Rambam, when Chazal told us וכל המרבה לספר ביציאת מצרים הרי זה משובח, they wanted us to hit on both of these points, and that's why the Rambam repeats it. The other thing again before we come back here to Shabbos and literally review what the Rambam tells us in terms of the ta'amei mitzvos of Shabbos, the other thing is Rabbeinu Manoach already in the Frankel Rambam—take a look in Perek Zayin of Hilchos Chametz u'Matzah—Rabbeinu Manoach raises the question: where did Chazal get this din of מתחיל בגנות וסיום בשבח from? The Mishnah tells it to us, but the Mishnah doesn't—Chazal never—thank you very much. Thank you very much. Chazal, Chazal never tipped their hand as to where they got it from, and that's what the Rambam says. No, the makor for מתחיל בגנות וסיום בשבח is the pasuk of וזכרת כי עבד היית במצרים, it's the parsha of Mikra Bikurim, that that's where Chazal learned this yesod that whenever a person is enjoying prosperity, whenever a person is enjoying blessing and bounty, he has to always, always there has to be a split screen where we remember the vulnerability and the helplessness of the yemei hara. That gufa is the makor for מתחיל בגנות וסיום בשבח. Let's come back now to if you go back to source number three, Chavray, on the first page. So the Ramban said, it's line five where the second paragraph begins, Ramban said that v'hinei b'Shabbos again, this is his exposition of the Rambam's opinion, not his own, והנה בשבת בכלל שני טעמים. And we said that that's an implicit critique, that's not sort of a neutral description, but the Ramban intended it as a critique. It's not elegant that the Torah couldn't find—the Torah couldn't—didn't have enough mitzvos, so the Torah had to shtup, okay, so we'll make Shabbos do double duty. And that's why the Ramban goes on to give a unified, integrated explanation of the zecher l'yetzias Mitzrayim together with zecher l'ma'aseh bereishis. In light of what we've seen in the Rambam by Sukkos and by Pesach, so the truth is that for the Rambam it's also integrated. It's not that these are two separate unrelated goals. There's one goal that the Torah wanted. remember yetzias mitzrayim with all of its implications in terms of hakaras hatov to hakadosh baruch hu. No, the Torah always, always links whenever the Torah, and maybe that's a little bit of an exaggeration, but just as by Sukkos and Pesach when the Torah's looking to inculcate belief, the Torah says that belief can't and won't be sustained unless there's a foundation of humility.

השמר לך פן תשכח את ה' אלהיך פן תאכל ושבעת ורם לבבך ושכחת את ה' אלהיך.

Proper belief, no matter how overwhelming the demonstration, no matter how overwhelming and compelling the arguments, proper belief is not gonna be sustained if prosperity breeds ga'avah, if it breeds vanity and conceit. So because of that, on Sukkos and Pesach when the Torah's looking to inculcate proper belief, the Torah says simultaneously, simultaneously we need to instill that sense of anavah. A person should be anavah which results from remembering one's past suffering, one's past helplessness, one's past vulnerabilities. So it's not two unrelated disjointed reasons. That's the exact same thing which the Ramban is telling us by Shabbos. By Shabbos again, really there's one ultimate goal. The ultimate goal of Shabbos, like the Ramban says, the Rambam is on the same page, the ultimate goal of Shabbos is zikaron lema'aseh bereishis with all of its theological implications as the Ramban says, שיש אלוה קדמון מחדש חפץ ויכול with all of its implications. Says the Rambam, but the Torah again, the Torah warns us that that won't be sustainable unless there's a simultaneous effort to avoid ga'avah and its pitfalls. Because that's what the Rambam said in gimel lamed tes in source five. That there was a fear of the moral qualities that are generally acquired by all those who are brought up in prosperity, I mean conceit, vanity, and neglect of correct opinions, belief, articles of faith. And in that sense for the Rambam also the shnei ta'anim in Shabbos are also two sides of a coin. There also is this symbiotic relationship between the two. That if we want to sustain proper belief, there has to be a foundation and the context of proper character, specifically, especially the middah of anavah. Shifting gears very much. Oh, just I'm sorry, one before we shift gears, stay in the same gear for a minute, rabosai. So the Ramban's kasha that when again coming back to source number three for a moment in the second paragraph when the Ramban says at the end of line two in the second paragraph, כי בהיותנו שוקטים ולא נעשה מלאכה ביום השביעי, when we desist and don't engage in melachah on Shabbos, אין לנו בזה זכרון יציאת מצרים. There's nothing inherent about it which makes a person remember mitzrayim. It doesn't make us remember and it doesn't make others remember either. ואין לרואה אותנו בטלים ממלאכה ידיעה בזה. So the Ramban's comeback to that is Ein hachi nami. There's nothing, it's not some kind of automatic trigger. The whole point is that a person is supposed to reflect. The whole point is that what the Torah wants in zecher l'yetzias mitzrayim is that a person should be reflecting. It requires initiative on our part to recognize that the blessing to be able to not go to work on Shabbos, the blessing to be able to not engage in melachah in Shabbos, it requires initiative on our part to remember that that was made possible only because of yetzias mitzrayim and once upon a time. Once upon a time we didn't have that opportunity. Once upon a time we were so, so meshubadim, we were so enslaved. The whole point is that the Ramban's זכירה בימי הרע כבימי הטובה is something which requires initiative. Ain hachi nami. The Ramban says there's no automatic trigger. The Ramban's answer to the Tur is right. The whole point is that a person is supposed to again be taking that initiative to reflect and to think and to remind himself. And yet when the Rambam describes Pesach and Sukkos, he says it's not enough to remember, you have to eat the matzah. It's something tangible to do. Go into the Sukkah, eat the matzah, eat the maror. Just remembering is not enough. Why by Shabbas is it enough and by Pesach and Sukkos is it not? You're right. Here the tangible, the tangible dimension again is the Shevisa m'melacha. That's the tangible dimension. The contrast between that and between the reality or the of working seven days a week. That's the tangible element. And but wouldn't that also explain why Pesach Mitzrayim they had to eat matzah? Because at the time that they didn't have time for the batzek to rise was not applicable to them in reality, but why did they have to eat matzah maybe l'zeicher or in order to remember? And just maybe rabosai just one last he'ara again totally within the sugya of Zeicher l'Yetzias Mitzrayim and Shabbas but on a totally different level. Take a look at source eight here rabosai.

אמר רב אחאי בר יעקב צריך שיזכיר יציאת מצרים בקידוש היום. כתיב הכא למען תזכור את יום צאתך מארץ מצרים וכתיב התם זכור את יום השבת לקדשו.

So the simple reading of the Gemara is that it's a d'Oraisa requirement. The phrase Zeicher l'Yetzias Mitzrayim that we say in kiddush is a d'Oraisa requirement. Again in keeping with what the Torah says in parshas Va'eschanan, so within we need to mention Zeicher l'Yetzias Mitzrayim within kiddush. Okay fine. Now source number nine, Rambam.

מצות עשה מן התורה לקדש את יום השבת בדברים שנאמר זכור את יום השבת לקדשו כלומר זכרהו זכירת שבח וקידוש וצריך לזכרהו בכניסתו וביציאתו בכניסתו בקידוש היום וביציאתו בהבדלה.

So the Rambam as as you know is of the opinion that mitzvas kiddush is to demarcate or delineate Shabbas and therefore the mitzva of kiddush encompasses havdalah as well and the Rambam is of the opinion that A, havdalah is a d'Oraisa and B, it's a d'Oraisa as part and parcel of the זכור את יום השבת לקדשו. Obviously for the Rambam this has halachic implications that just as nashim are metzuvas in kiddush despite the fact that it's a מצות עשה שהזמן גרמה so for the Rambam they'll be metzuvas in havdalah as well because it's the same mitzva so the same כל שישנו בשמור ישנו בזכור will apply. Others disagree with the Rambam and so it's a whole oisek halacha l'ma'aseh. Comes the Minchas Chinuch and has a fascinating kashye here.

ולכאורה כיון דילפינן מגזירה שוה דצריך הזכרת יציאת מצרים אם כן להסוברים דגם הבדלה דאורייתא תהוי בכלל זכירה ולמה לא תיקנו להזכיר יציאת מצרים.

Fascinating kashye because according to the Rambam in havdalah there should be Zeicher l'Yetzias Mitzrayim and obviously there isn't. ועל הש"ס דילן לא קשיא. It says my kashye is not on the Gemara דאינו מפורש בהבדלה דאורייתא. There is no mefurash Gemara that havdalah is d'Oraisa. עיין שם בהרב המגיד, the Maggid Mishneh on this Rambam we just read. ואף גם אפילו אם דאורייתא and even if you think havdalah is d'Oraisa there are some who say it's נלמד מפסוק ולהבדיל. It's not the same mitzva of זכור את יום השבת. עיין שם בהרב המגיד. Ach l'Rambam, the Rambam u'l'harav ham'chaber, the Ba'al Sefer HaChinuch

דנראה דסבר כדרשת הספרי אם כן הוי בכלל זכירה ולמה לא.

The Alter has a very very simple beautiful in its simplicity teretz from the Gra on this kashya of the Minchas Chinuch. He said that itachen that the pshat according to Raba bar Yaakov again, so according to the Rambam kiddush and havdalah are sort of two installments in a mitzvah. They're not מעכב זה את זה. If for some reason a person didn't make kiddush he can still make havdalah but they're two installments in a single mitzvah which is again sort of demarcating delineating in a way that we also acknowledge the special character of the day Shabbos b'nichnaso u've'tzaiso. Within that program of of delineating demarcating Shabbos there has to be a zecher l'yetzias mitzrayim. But because it's two installments in one mitzvah so me'heicha teisei that you have to say it twice? The zecher l'yetzias mitzrayim means that in in over the course of Shabbos when you're mekayem the mitzvah of kiddush so you should highlight this association between Shabbos and yetzias mitzrayim. So you have two two opportunities to do that. You can do it the first time around in kiddush but there's no requirement that that you don't see anywhere from the gemara necessarily that in each installment in each of the two installments you have to have the yetzias mitzrayim. Kiddush hayom to sort of plug this explanation into the words of the Raba bar Yaakov צריך שיזכיר יציאת מצרים בקידוש היום so kiddush hayom encompasses again the package of kiddush and havdalah. That package at some point needs to include zecher l'yetzias mitzrayim as well but me'heicha teisei that you have to have to say it twice? Ayin alef what would happen halacha l'maaseh? Let's say tough to imagine this really happening but but let's say a person would remind himself at havdalah that somehow or other he skipped the phase of zecher l'yetzias mitzrayim when he was when he was making kiddush. So then maybe we would say let let him say it now and and he'll still be in fulfillment of of the din because what he's doing now again is the second and finishing installment of that מצוה זכר ליציאת מצרים of kiddush and it's that total package of kiddush which has to have the zecher l'yetzias mitzrayim. Okay there was one other idea but I think maybe maybe we'll be mekatzer. Thank you very much, I'm sorry for the straying and misinterpreting.