The Mishna (Berakhot 1:5) records a disagreement between Shimon ben Zoma and the sages as regards the interpretation of a word in Deuteronomy 16:3. There, the verse says that one should recall the exodus from Egypt all the days of one's life (למען תזכר את יום צאתך מארץ מצרים כל ימי חייך).

Either the word all refers to all of each day or to all of one's individual days; the first interpretation is adopted by Ben Zoma, who says that it includes the nighttime as well, while the second interpretation is adopted by the sages who say that it includes the days of the messianic era also:

ימי חייך - הימים, כל ימי חייך - הלילות. וחכמים אומרים ימי חייך - העולם הזה, כל ימי חייך - להביא לימות המשיח

[Ben Zoma says that] "the days of your life" would refer to the daytimes, but all the days of your life refers also to the nighttimes. The sages say that "the days of your life" would refer to this world only, but all the days of your life refers also to the messianic age.

In the gemara (Berakhot 12b-13a), a baraita is brought in which the sages demonstrate to Ben Zoma that the exodus from Egypt will be secondary at that time to our remembrance of an even greater liberation, but will not be uprooted altogether. My question is, why?

Of what benefit would a recollection of the original exodus be during the era of the moshiach? Was it the intention of the sages that we would continue conducting a seder every erev Pesach after the moshiach comes? What purpose would such recollection serve?

  • Can you indicate why whatever purpose it serves now would be no longer applicable then? – Double AA Apr 23 '14 at 3:20
  • @DoubleAA - no reason, it just strikes me as curious that people yearning for their own liberation from the Romans/Zoroastrians would specifically envisage a continued discussion of the liberation from Egypt occurring at such a time. – Shimon bM Apr 23 '14 at 4:12

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