Question about the Hatas
Hello,
I saw what you wrote on the weekly page, Leviticus, following the “Chats.” (There is a mistake there for “the young man who was a scoundrel” and it should be Shabbat 22:1).
For many years I have had a question about the Hatas.
Apparently the KJV is that if a poem was written about salvation from slavery to freedom that tells the story of the miracle of the parting of the sea, then a poem about salvation from death to life should be written about one of them, and the reading of the Megillah is the story of salvation from death to life. But in any case, we do not learn from the KJV about setting a Yom Tov!!!.
The Netziv (Shaltot Darb Achai, 26, HaEmek Question 1) commented on the Hatas in that there is no obligation to recite the Song of the Sea for Generations on the seventh day of Pesach, but he did not comment on the fact that one does not learn from the K’V about determining a Yom Tov.
What are you saying?
Regards
It seems from this that only the poetry is about the deliverance from slavery to freedom, but the Yot is not. It is about the actual departure/freedom and not about the deliverance from slavery. And in the PYZ, slavery in the story of the Exodus is only a matter of judgment, beginning with condemnation and ending with praise, but this is only the way to tell the praise of freedom, and the story is about the departure from slavery to freedom.
And perhaps we should further clarify the matter, as the Midrash of Chazal, which is cited by Rashi regarding the angels with Lot, states that there was Passover. This is a figure of evidence (to the extent that the Midrash cites) for what some commentators (from the Ramban to the Rabbis and others) have written that Passover is related to that time and was not determined because of historical events. The events are because of the time and not vice versa. They linked this to the verse “For this reason the Lord did for me when I came out of Egypt,” which, in simple terms, shows that what the Lord did is for the sake of the commandments, and not the commandments for what the Lord did.
But all of these are legends or legends, which I have no business with. The evidence from the report is strong.
There was room to explain this differently, in light of the Maimonides’ method in the second root, that everything learned from the Midut Hadrash is the words of the scribes (and in my opinion it is literally the words of the rabbis, not as it is commonly learned), and therefore the poetry learned from the Mishnah is only from the rabbis. Although according to this there was room to say that they would determine a time according to its law with the prohibitions of labor, etc., but that its validity would be from the rabbis (like Yot Sheni). But as mentioned, it seems more like what I said above.
Goodbye,
And regarding the seventh of Pesach, simply speaking, the salvation in the sea was from death to life and not from slavery to freedom (although Pharaoh came out to bring them back, but simply the fear was that he would kill them), and therefore the poetry is also there, and if so, then it is not a verse but at most what we find (the building of the father). And on this one must expound all the dehu (that this is an open salvation and perhaps in a hidden salvation like Purim there is no obligation to learn to recite poetry. And on Purim, not all the people of Israel were saved from the sea, and even more so on this path).
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