Remembrance of the Exodus from Egypt

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You shall not eat anything leavened with it; for seven days thereafter you shall eat unleavened bread, bread of distress—for you departed from the land of Egypt hurriedly—so that you may remember the day of your departure from the land of Egypt as long as you live.

Deuteronomy 16:3

And Moses said to the people,“Remember this day, on which you went free from Egypt, the house of bondage, how יהוה freed you from it with a mighty hand: no leavened bread shall be eaten.

Exodus 13:3

MISHNA: It is a mitzva by Torah law to mention the exodus from Egypt at night, but some held that this mitzva was, like phylacteries or ritual fringes, fulfilled only during the day and not at night. For this reason it was decided: The exodus from Egypt is mentioned at night, adjacent to the recitation of Shema. Rabbi Elazar ben Azarya said: I am approximately seventy years old, and although I have long held this opinion, I was never privileged to prevail (Me’iri) and prove that there is a biblical obligation to fulfill the accepted custom…

Berakhot 12b:23-26

למען תזכור את יום צאתך מארץ מצרים כל ימי חייך, the reason why I have commanded to eternalize this manifestation of G’d’s direct guidance of your fate, השגחה, is so that the compensation of the shorter lunar year with the seasonal orbits of the solar year be effected through the addition of extra days or an extra month, so that this month will always occur partially after the equinox of spring. I did not legislate anything similar for the solar year as there is no need for it, and that would have little to do with the Exodus…

Sforno on Deuteronomy 16:3:5

“And you should know that I am Hashem your God who takes you out…” (Exodus 6:7). This is a promise that they will know that Hashem took them out from the land of Egypt. And this is the reason for the entire exile, that a person should know that from his side he is set to be in exile. And this is the practice for every person from Israel. Similarly I heard from my father, my master, my teacher and mentor, whose memory should be a blessing, that if a person truly knew that everything is from Hashem, they would not hide from him anything…

Sefat Emet, Exodus, Vaera 1:3

The commandment to recount the exodus from Egypt: To tell about the exodus from Egypt on the night of the fifteenth of Nissan (the first night of Pesach) — each person according to his own power of expression — to laud and to praise God, may He be blessed, for all the miracles He performed for us there, as it is stated (Exodus 13:8), “And you shall tell your son.” [Although the verse doesn’t specify when this should be done,] the Sages have already explained (Mekhilta DeRabbi Yishmael 13:8) that this commandment of retelling is on the night of the fifteenth of Nissan — which is the time…

Sefer HaChinukh 21:1-3

And you must tell your son [child]. This is the positive commandment of relating the story of the Exodus, which applies only “on that day.” This is in contrast to the earlier verse, “Remember this day” (Shemos 13:3), which is an injunction merely to mention the exodus but it applies every day.

Malbim on Exodus 13:8:1

“Israel saw the great power that the Lord wielded upon Egypt and the people feared the Lord; and they believed in the Lord, and in His servant Moses” (Exodus 14:31).
“The people feared the Lord.” Our Rabbis taught: One who recites Shema is required to mention the splitting of the Red Sea and the plague of the firstborn in emet veyatziv, but if he did not mention them, one does not require him to repeat it. However, if he did not mention the exodus from Egypt, one requires him to repeat it…

Shemot Rabbah 22:3

ULTOTAPHOTH’ BETWEEN THINE EYES. No affinity is known to this word. Linguists, however, associated it with the expressions: ‘v’hateiph’ (And speak) to the south; And my word ‘titoph’ (dropped) upon them. The figurative usage thereof is based on the verse: And the mountains shall drop (‘v’hitiphu’) sweet wine. Thus the verse is saying that you should make the exodus from Egypt a sign upon your hand, and between your eyes a source for discourse distilling as the dew upon those that hear it…

Ramban on Exodus 13:16:1

The Gemara asks: Isn’t he required to mention the exodus from Egypt at night as well? The Gemara responds: In place of reciting emet ve’emuna he said the following shorter passage: We give thanks to You, Lord, our God, Who took us out from Egypt and redeemed us from the house of bondage, and performed miracles and mighty deeds on our behalf on the sea, and we sang unto You, as this formula includes all of the content comprising emet ve’emuna.

Berakhot 14b:9-10

And even if we were all wise, etc. Regarding that which is written: "how many degrees of goodness, etc". Meaning: that He brought us level by level, until we accepted the Torah, and He brought us into Eretz Yisra'el. Even so, all these degrees are conjoined, the latter to the former. Thus, "how many goodness double and doubled" - that they return from lower to higher too! And so, "that we all were wise, etc" even so, the first miracle of the Exodus from Egypt applies to us. And all who increase in telling of the Exodus from Egypt, behold they are praised…

Sefat Emet, Leviticus, Passover 5:4

We have stated: “He who recites Shema‘ in the morning must mention the Exodus in Emet veyaẓiv. Rebbi says, he must mention [God’s] kingdom. Others say, he has to mention the splitting of the Reed Sea and the slaying of the firstborn.” Rebbi Joshua ben Levi says, he has to mention all these and has to say “Rock of Israel and its Redeemer”.

Jerusalem Talmud Berakhot 1:6:6

In every generation one is obligated see themselves as if they had personally left Egypt, etc, and after, the Haggadah says "and took us out". And it appears that it is through this that the faith that there is an Egypt in every generation is revealed. And the Maharal wrote that there is a general assumption that every one that was in the coming out of Egypt is obligated only to see as if they had come personally out of Egypt, see there. And one could say also as above, that it is through belief that one enters into the general assumption, and obviously…

Sefat Emet, Leviticus, Passover 1:3

The Midrash teaches that after reciting the Shema, one should proceed to the Shemone Esrei prayer. This highlights that while idols may seem close, they remain unresponsive, whereas Hashem, though seemingly distant, is always near and responsive when we call upon Him.
This concept means that through our prayers, we draw closer to Hashem and reveal hidden spirituality, leading to Hashem revealing His glory to us. The Shemone Esrei following the Shema emphasizes Hashem's oneness and existence, allowing us to establish a connection with Him through our prayers…

Sefat Emet, Deuteronomy, Vaetchanan 1:5

It is for this reason that the Torah did not find it necessary to explicitly link its objectives to the existence of the world to come, but adduces episodes which confirm it beyond a doubt, such as those of Adam and of the binding of Isaac. For if there were any doubt in the mind of our father Abraham as to the existence of a world to come and if he regarded reward and punishment as limited to this world alone, how could he sacrifice with his own hands his only son born to him in his old age out of fear of meeting with punishment in this world! Could any bodily punishment in his hoary old age…

Derashot HaRan 1:53

(Bamidbar 15:37-38) "And the L-rd spoke to Moses, saying … and they shall make for themselves tzitzith": Women, too, are included (in the mitzvah of tzitzith.) R. Shimon exempts women from tzitzith, it being a time-based (only in the daytime) positive commandment, from which women are exempt, this being the principle: R. Shimon said: Women are exempt from all time-based positive commandments. R. Yehudah b. Bava said: Of a certainty, the sages exempted a woman's veil from tzitzith, and they are required in a wrap only because sometimes her husband covers himself with it…

Sifrei Bamidbar 115:1

50. The Rabbi: The divine law imposes no asceticism on us. It rather desires that we should keep the equipoise, and grant every mental and physical faculty its due, as much as it can bear, without overburdening one faculty at the expense of another. If a person gives way to licentiousness he blunts his mental faculty; he who is inclined to violence injures some other faculty. Prolonged fasting is no act of piety for a weak person who, having succeeded in checking his desires, is not greedy. For him feasting is a burden and self-denial…

Kuzari 2:50

Relatedראו גם

The Exodus from Egypt

Laws of the Recitation of Shema

Memory

Sheetsדפי מקורות

Related Sheets