Page 314 - Tzurba M'Rabanan Volume1

312 · Hilchot Leil Haseder I Tzurba M’Rabanan

hold that the nature of the mitzva is not just to tell the other Tannaim in Bnei Brak. 15
the story and praise Hashem, but also to focus on From Rabbeinu Yonah’s words it seems that
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the halachot of Pesach, and in order to do this, he holds that both elements are true, namely that
one has to have lucidness and cannot be inebri- the nature of the mitzva of sippur yetziat mitzray-
ated in any way (more than the four cups that the im includes learning the halachot of Pesach as well
Sages instituted). as the story, and the scope extends until the morn-
The Griz explains that the Torah speaks to us ing, and does not apply only during the meal. Ac-
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in two different fashions: One is by way of story cordingly, even if one has completed the meal, we
and narrative, and the other is by way of mitzv- are still concerned that a person should not be-
ot, chukim and halachot. He parallels these two come drunk, as the obligation of learning hilchot
elements with the makeup of the Haggada and Pesach is still incumbent upon him until dawn.
concludes explicitly that the mitzva of sippur yet- When clarifying the opinion of the Rashbam
ziat mitzrayim on the Seder night includes both we are left slightly in the dark. As mentioned pre-
aspects: There is an obligation to tell the story of viously, he states that the reason for not drinking
yetziat mitzrayim as well as an obligation to ex- between the cups is lest one becomes inebriated
plain the practical mitzvot of the night. and is unable to recite Hallel. Arguably, after Hal-
On the other hand, the Rishonim who permit lel is recited on the fourth cup, he might not have
drinking the fifth cup understand that the focus a problem of adding a fifth cup. This is how the
of the mitzva of sippur yetziat mitzrayim is trans- Ba’al Hamaor understood his opinion. On the
mitting the story in any form, and if one wants to other hand, the Rashbam earlier in his commen-
drink and tell it while inebriated, one still fulfills tary brings another reason for not drinking in be-
the obligation. 13 tween the third and fourth cup that it looks as
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if one is adding onto the cups instituted by the
The Scope of the Mitzva Sages. This reason might apply even after the end
Another understanding of the machloket is that it of the Seder. Alternatively, there might not be a
revolves around the scope of the mitzva. Accord- problem of adding once the Seder has ended. Yet
ing to those who permit drinking, the mitzva is another possibility is that the Rashbam would ac-
only until the latest possible time one can partake tually agree with Rabbeinu Yonah as we have ex-
of the matza and maror. However, according to plained him above.
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Rabbeinu Yonah, the obligation exists the entire
night until the morning, as mentioned in the Ge- The Opinion of the Ran and Rambam
mara and Haggada regarding Rabbi Akiva and Revisited

12. Chidushei HaGriz Hachadashim, Siman 37
13. See for example Rambam, Sefer HaMitzvot 157, where he stresses telling the story and singing and praising Hashem.
14. According to this approach, the deadline would be chatzot, in accordance with those opinions that give this as the deadline for consuming the
korban pesach as well as the afikoman.
15. Rabbeinu Yonah himself in his Seder Leil Pesach paskened like Rabbi Elazar Ben Azaryah that one has to finish eating by chatzot. This seems to
contradict how we have explained Rabbeinu Yonah here. Furthermore, Rabbeinu Yonah only mentioned the obligation of learning hilchot Pesach
and doesn’t refer to continuing with sippur yetziat mitzrayim until dawn. One could argue that this is an independent obligation not connected
to the mitzva of sippur yetziat mitzrayim. However, the Tur and Rosh quote him as including discussing sippur yetziat mitzrayim together with
the obligation to study hilchot Pesach; accordingly, it sounds like both are included within the mitzva of sippur yetziat mitzrayim. In the body
of the article we have stated Rabbeinu Yonah’s opinion based on how the Tur understood him. However, this matter requires further analysis.
16. Tur quoting Rabbeinu Yonah. See previous note.
17. Rashbam, Pesachim 108a, s.v. bein shelishi

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