And that's פרק ז הלכה א. מצות עשה של תורה לספר בנסים ונפלאות שנעשו לאבותינו במצרים בליל חמישה עשר בניסן שנאמר זכור את היום הזה אשר יצאתם ממצרים כמו שנאמר זכור את יום השבת. ומנין שבליל חמישה עשר תלמוד לומר והגדת לבנך ביום ההוא לאמר בעבור זה בשעה שיש מצה ומרור מונחים לפניך. ואף על פי שאין לו בן אפילו חכמים גדולים חייבים לספר ביציאת מצרים וכל המאריך בדברים שעירעו ושהיו הרי זה משובח.
So we quote this drasha in the Haggadah also of afillu chachamim gedolim. What was the hava amina that the chachamim gedolim should be patur from מצות סיפור יציאת מצרים? So let's leave that for a minute. Halacha bet. מצוה להודיע לבנים ואפילו לא שאלו שנאמר והגדת לבנך. Meaning that in this case the Torah doesn't present the ve-higgadeta le-vincha in response to והיה כי ישאלך בנך as in other places, but in this pasuk ve-higgadeta le-vincha is that you initiate. לפי דעתו של בן אביו מלמדו. כיצד אם היה קטן או טיפש,
meaning שאינו יודע לשאול או תם, right? That's the Rambam's paraphrase. שאינו יודע לשאול או תם. אומר לו בני כולנו היינו עבדים כמו שפחה זו או כמו עבד זה במצרים ובלילה הזה פדה אותנו הקדוש ברוך הוא ויוציאנו לחירות. ואם היה בן גדול וחכם מודיעו מה שאירע לנו במצרים ובנסים שנעשו לנו על ידי
Moshe Rabbeinu הכל לפי דעתו של בן. So the Rambam leaves out the Rasha, right? When he has the again from the Mechilta which we quote in the Haggadah of כנגד ארבעה בנים דברה תורה, so the Rambam omits the Rasha. The simple pshat again here we're digressing this doesn't connect up with the afillu chachamim gedolim. The simple pshat is as follows: In the כנגד ארבעה בנים דברה תורה, so the instruction that the Torah gives us in terms of how to respond to the ben chacham, the ben tam, and the שאינו יודע לשאול is מדין סיפור יציאת מצרים. The way the Torah tells us to deal with the ben rasha, that's not מדין סיפור יציאת מצרים. אף אתה הקהה את שיניו ואמור לו בעבור זה עשה ה' לי לי ולא לו,
that's not מדין סיפור יציאת מצרים, that's how to deal in a certain time and place with a ben rasha. So the Rambam is interested here in the Rambam's the focus here is the דיני סיפור יציאת מצרים. In terms of the כנגד ארבעה בנים דברה תורה, it's only three of them which are דיני סיפור יציאת מצרים. Okay fine. Again, but that's in our current context parenthetical. לפי דעתו של בן אביו מלמדו is from the Mishna Kuf Tet Zayin. לפי דעתו של בן אביו מלמדו, the Rambam quotes it verbatim. So this is you know correctly recognized as a you know important pedagogical principle, but is that's what it is, the Mishna and the Rambam are pedagogy 101. You know מצות סיפור יציאת מצרים is an act of teaching, so it's pedagogy 101. So itachen as follows: Go back to halacha aleph for a moment. מצות עשה של תורה לספר בניסים ונפלאות. So let's say you find in Parshas Yisro ויספר משה לחתנו את כל אשר עשה אלוקים לישראל עמו כי הוציא ה' את ישראל ממצרים.
Something like that. Okay, I might have botched a few pesukim together. But anyway, ויספר משה לחתנו את כל אשר עשה. So it doesn't say the beis. The verb sippur doesn't need a beis. You can use the same way in English, right? We, I'll tell you a story. You don't need a preposition. You don't need the beis. So what does the beis mean? What does the beis signify? So the Ramban zichrono livracha explains that lesaper be means to delve into. lesaper without the beis is to tell a story on the surface level. And lesaper be means to delve into, to be me'ayein in. So the mitzvah is not simply to, again, on a superficial level, to just narrate the nissim veniflaos, but lesaper be, to be me'ayein in, to delve into. So it's the pshat is like this. That the mitzvah of the saper be is that to delve into yesterday's chiddush when you're learning is today's davar pashut, right? And it's today's chiddush which is mechudash, right? Yesterday's chiddush is a davar pashut because you already made that breakthrough. So that's already a davar pashut. That's already been brought to the surface. That's already been elicited. So lesaper be means that the standard for מצוות סיפור יציאת מצרים is every year to seek to uncover some new dimension that previously a person hadn't appreciated. Oh. So you expect a Chacham to sit down at age 40 and find something he hasn't found yet? You expect the Vilna Gaon to sit down to the Seder? You expect Rebbi Elazar and Rebbi Akiva and Rebbi Tarfon שהיו מסובים בבני ברק that they're going to discuss סתם חכמים גדולים ופטרו? If the mitzvah is lesaper be, to strive to uncover some element, some dimension, something new, okay, so that's easy for us. You buy one of the 5,000 Haggadahs that are for sale and you read it and find something good. But what are the chachamim gedolim going to do? No, אף על פי כן, they also have to make that effort. The pashut is that לפי דעתו של בן אדם ומלמדו, it's not just saying, you know, to be an effective pedagogue, so you have to teach people on their level. Okay, if you're teaching people who speak French, so you speak in French. I mean, that's pretty clear, right? You're not going to speak in Japanese if you're talking to people who speak and understand French. No, לפי דעתו של בן אדם ומלמדו means heyos again, that the point is to, that there's a sliding scale for the mitzvah, right? The mitzvah doesn't have an objective parameter. No, it's for everyone to go a little bit further. So that's לפי דעתו של בן אדם ומלמדו. If that's the case, so maybe the chachamim gedolim have maxed out? For 20, 30, 40 years they've been me'ayein in sippur yetzias Mitzrayim. So at a certain point, maybe they maxed out? No, afilu chachamim gedolim. No such thing. So the gezeiras hakosuv לפי דעתו של בן אדם ומלמדו again, it's not, it's not simply pedagogy. לפי דעתו של בן אדם ומלמדו is that there's a sliding scale for sippur yetzias Mitzrayim and that the definition is that everyone ba'asher hu sham should seek to either, again, if it's the father's responsibility vis-a-vis the ben, so it's the father's responsibility to give the ben something more, something new, something additional. If it's kullanu zekenim etc. and it's not that anyone else has a responsibility. The Rambam says אם היה בן גדול וחכם מודיעו מה שאירע לנו במצרים וניסים שנעשו לנו על ידי משה רבינו הכל לפי דעתו של בן.
So the Rambam tells us that we only mention Moshe Rabbeinu as part of the sippur to the ben gadol ve-chacham. But otherwise not. Which is why our Haggadah isn't at odds with the Rambam because our Haggadah is pitched as דבר השוה לכל נפש, it's not pitched davka for the ben gadol ve-chacham, which is why in the Haggadah we takeh don't mention Moshe Rabbeinu's name. If you say the whole Haggadah, so you don't mention—Moshe Rabbeinu's name is not mentioned. And that's again it's consistent with this Rambam. Because the Rambam says it's not part of the basic sippur, it's only for the ben gadol ve-chacham that you takeh talk about Moshe Rabbeinu. Why is it davka that the ben katan or tipeish doesn't have the capacity to understand that Hakadosh Baruch Hu sent Moshe Rabbeinu? It requires such tremendous chochmah to understand Moshe Rabbeinu? So lechora the sevarah is: Revel has in his sefer on Chumash on the pasuk in Parshas Shemos where Moshe Rabbeinu says to Hakadosh Baruch Hu, when Hakadosh Baruch Hu says that he's going to send Moshe Rabbeinu to Mitzrayim and Moshe Rabbeinu is as it were pushing back. So Moshe Rabbeinu says מי אנכי כי אלך אל פרעה וכי אוציא את בני ישראל ממצרים.
So Revel proves based on a Rambam in Hilchos Yesodei HaTorah that the Rambam learns pshat differently than Rashi. That the way the Rambam learns pshat in what Moshe Rabbeinu is saying of מי אנכי כי אלך אל פרעה is not that Moshe Rabbeinu's humility, that Moshe Rabbeinu's saying who am I to go? Moshe Rabbeinu's rather saying, and he has a Midrash like this, Chazal say it in one lashon in the Midrash, that Hakadosh Baruch Hu promised Yaakov Avinu that אנכי ארד עמך מצרימה ואנכי אעלך גם עלה. That Hakadosh Baruch Hu said that yetzias Mitzrayim is going to be through His direct acting without any intermediary. So Moshe says mi anochi, the anochi Chazal are darshaning, doesn't just mean who am I Moshe Rabbeinu, as it were, lower-case I, but mi anochi with quotation marks of that haftacha of אנכי אעלך גם עלה, Hakadosh Baruch Hu, how can you send anyone? מי אנכי כי אלך אל פרעה. Hakadosh Baruch Hu answers him that וזה לך כי אהיה עמך וזה לך האות כי אנכי שלחתיך בהוציאך את העם ממצרים תעבדון את האלקים על ההר הזה.
Hakadosh Baruch Hu says Ki Eheye Imach. So you understand if Mi Anochi was Moshe Rabbeinu expressing his humility, Hakadosh Baruch Hu says so don't worry you don't have to feel worthy I'm gonna hold your hand Ki Eheye Imach. But if the Mi Anochi is where's the Haftacha, where's the Kiyum of the Haftacha of אנכי אעלך גם עלה, what's Ki Eheye Imach? So Hakadosh Baruch Hu, so Velvel explains, Hakadosh Baruch Hu is telling Moshe Rabbeinu that the level of Nevuah that he'll be on during Yetzias Mitzrayim will be such that his going to Mitzrayim will in no way detract or diminish from the אנכי אעלך גם עלה. That's what Ki Eheye Imach means. משל למה הדבר דומה is like this. Again, I don't know whether the Mashal is Oisgehalten entirely in terms of laws of physics, but let's assume that it is. Let's say you have a glass which is somewhat opaque. So then clearly the light that comes into the room is affected by the fact that it's entering through the prism of the glass. It's discernable, it's Nikar that the light we're not receiving the rays of sun and the light directly, but we're only getting it filtered through the glass. So let's imagine that the glass is not opaque at all, that it's totally, totally translucent. So then we would say that we're getting the light directly. So is the glass there or is the glass not there? So the answer is, at least in terms of the Mashal, the answer is that the glass is there but it's not there. It's there. Is it there? Yeah, it's there. But does that in any way detract, diminish, lessen the directness, the direct exposure to the light? It doesn't Kehuzeh. So all of the Nevi'im are on a level that sort of Devar Hashem doesn't pass through them. They received Devar Hashem and then they communicate it. So for any Navi on the highest level other than Moshe Rabbeinu, when a Navi is involved, so then there is an intermediary, and an intermediary which means that Hakadosh Baruch Hu is therefore at least one step removed from what's happening because it goes to the Navi and then from the Navi it comes to us. Moshe Rabbeinu, he didn't know this yet because Moshe Rabbeinu at Parshas Shemos is not yet on this Madreigah. He's not on this Madreigah until the beginning of Parshas Va'eira. Moshe Rabbeinu doesn't know that yet. So Hakadosh Baruch Hu tells him that Ki Eheye Imach, you should know that you're going to be elevated to such a level of Nevuah, again which will be the Nimshal to the glass which is totally translucent, which it's there but on the other hand it's just that the light passes right through, and in that sense, yes, the light comes through the glass but yes, the light is as direct as though there were no glass. And that's going to be the Madreigah of Nevuah that Devar Hashem will pass through you Moshe Rabbeinu. That Devar Hashem will pass through you so that my Anochi, capital N, my אנכי אעלך גם עלה will not be diminished by your going. So Ad Kan what Velvel has in the Sefer Ha'chumash. My brother Hashem Yikom Damo added a very nice He'arah. Take a look at the Rambam at the end of Perek Aleph in Hilchos Avodah Zarah, so the Rambam describes how in Mitzrayim we regressed into Avodah Zarah and he says Ukimat Kot we were on the threshold Rachmana Litzlan, העיקר ששתל אברהם נעקר, that the fundamental principle of belief, of monotheistic belief, belief in Hashem Echad which Avraham had implanted was about. about to be uprooted וחזרו בני יעקב לטעות העמים ותעייתם ומאהבת השם אותנו ומשמרו את השבועה לאברהם אבינו עשה משה רבינו רבן של כל הנביאים ושלחו.
So the Rambam makes a point of identifying referring to Moshe Rabbeinu here as רבן של כל הנביאים. Okay he was he is and the Rambam earlier has devoted quite a bit of space in הלכות יסודי התורה כל הדברים פרק ז' הלכות יסודי התורה הלכה ו' כל הדברים שאמרנו הן דרך הנבואה לכל הנביאים הראשונים והאחרונים חוץ ממשה רבינו רבן של כל הנביאים ומה הפרש יש בין נבואת משה לשאר כל הנביאים?
The Rambam goes on and he lists the four differences which make Moshe which reflect the uniqueness of nevuas Moshe Rabbeinu. So the description the to'ar of רבן של כל הנביאים expresses Moshe Rabbeinu's uniqueness Moshe Rabbeinu's singularity as a Navi. Okay so in הלכות יסודי התורה he's talking about nevuah so you understand. In Hilchos Avodah Zarah we know who Moshe Rabbeinu is we know he doesn't need to put his business card on his you know משה רבינו רבן של כל הנביאים doesn't need to present the Rambam doesn't have to present his business card on his behalf yet. Oh no so the pshat is like this. The pshat is that it was only in that capacity of רבן של כל הנביאים that Hakadosh Baruch Hu sent him. Again heyos that the haftachah is אנכי אלך עמך גם לו that Hakadosh Baruch Hu said no I'm going to bring about the I will bring about the geulah directly without any intermediary. So how do you reconcile that fact with that Moshe Rabbeinu goes? Because remember Moshe Rabbeinu was רבן של כל הנביאים. He was on that level of nevuah again that he's there but it's but he was so he became so elevated so pure that the devar Hashem just goes through him again as in the mashal with the the light the ray passing through the glass. So that's what it means davka in his capacity davka when he's already on the level of רבן של כל הנביאים then Hakadosh Baruch Hu is able to send him. Okay so l'inyanenu so that's davka צל בין גדול לחכם that you're not going to tell the this shtikel Torah you're not going to tell to the katan or to the...