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Why does Rabban Gamaliel rule that one hasn't fulfilled sippur yetzias Mitzrayim without mentioning Pesach (פסח), matzah, and maror? The shiur explains Rashi (רש"י)'s reading of "baavur zeh"—the miracles were not merely to inspire awe but to bring us to fulfill mitzvos. Without connecting the narrative to the mitzvos we perform tonight, the obligation remains incomplete.
The shiur opens with a Mishna in Pesachim in which Rabban Gamaliel states that anyone who does not say three things on Pesach (פסח)—Pesach, matzah, and maror—has not fulfilled his obligation. The Ran in Sukkah is troubled by this formulation. The primary mitzvah (מצוה) of sippur yetzias Mitzrayim is to recount the miracles Hashem (ה׳) performed for us; why would failing to mention these three items constitute a failure to fulfill the mitzvah? The Ran therefore reinterprets the Mishna: one who omits them has not fulfilled the mitzvah "min hamuvchar"—at its highest level—but has still discharged the basic obligation. The Rambam (רמב"ם), however, cites the Mishna verbatim in Hilchos Chametz Umatzah: "Kol shelo yomar shlosha devarim elu lo yatza yedei chovaso"—he has not fulfilled his obligation at all. This is difficult, because the Rambam himself opens Perek Zayin by defining the mitzvah as "lesaper b'nisim u'vniflaos"—to recount the miracles and wonders. If the essence of the mitzvah is retelling the miracles, why does failure to mention Pesach, matzah, and maror constitute non-fulfillment?
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Shemos 13:8; Mishnah Pesachim 10:5
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