The Rambam does not count the mitzvah of mentioning yitziat mitzraim on a daily basis in his count of the mitzvot. Why does he not count it as a mitzvah? Rav Chayim explains since the Rambam rules like Ben Zoma that כל ימי חייך comes to include the night, not in the times of Moshiach, the need to mention yitziat mitzraim on a daily basis will not apply in the times of Moshiach. The Rambam therefore, does not count it as a mitzvah for the Rambam says (Sefer HaMitzvot shoresh 3,) only mitzvot that last forever are counted as mitzvot. If that is the case, why is the mitzvah of sippur yitzias mitzraim counted as a mitzvah, why will it be still be recounted in the times of Moshiach and not be overshadowed by the great miracles that will occur then? Obviously sippur will not be overshadowed and is distinct from zechira; what is the distenction?
I don't think a real Brisker would like your question. By zechira you have a miyut; by sipur you don't. Why that should be the case is philosophy, not lomdus.
ReplyDeleteIf you want to speculate, maybe it's because sipur entails hoda'ah for the nes, but zechira does not. The Rosh even sees the matzah as reminiscent of lachmei todah. It's the kiyum hoda'ah, given that korban todah will apply even after moshiach, which is why there will still be a mitzvah of sipur.
there is no miut regarding zechira, the Gemerah cites a possuk from navi to the effect that the ness would be eclipsed by what happens in mashiach, the same could be argued for sippur
DeleteI see I was mechavein to R' Sorotzkin: https://hebrewbooks.org/pdfpager.aspx?req=51879&st=&pgnum=67
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