The exodus from Egypt was a foundational event in the history of the Jewish people. It transformed us from a family into a nation, from slaves to a people pursuing their own destiny, into a community that affirms the Oneness of God. We acknowledge this event daily, and celebrate it during the holiday of passover.

רמב"ם חמץ ומצה ז:א

(א) מצות עשה של תורה לספר בניסים ונפלאות שנעשו לאבותינו במצרים בליל חמישה עשר בניסן, שנאמר "זכור את היום הזה אשר יצאתם ממצרים" (שמות י"ג:ג'), כמה שנאמר "זכור את יום השבת" (שמות כ':ז'). ומניין שבליל חמישה עשר, תלמוד לומר "והגדת לבנך ביום ההוא לאמר בעבור זה עשה י"י לי בצאתי ממצרים" (שמות י"ג:ח'), בשעה שיש מצה ומרור מונחים לפניך:

Rambam - Laws of Chametz and Matzah 7

(1) It is a positive commandment of the Torah to relate the miracles and wonders wrought for our ancestors in Egypt on the night of the fifteenth of Nisan, as [Exodus 13:3] states: "Remember this day, on which you left Egypt," just as [Exodus 20:8] states: "Remember the Sabbath day.” From where [is it derived that this mitzvah is to be fulfilled on] the night of the fifteenth? The Torah teaches [Exodus 13:8]: "And you shall tell your son on that day, saying: 'It is because of this...' [implying that the mitzvah is to be fulfilled] when matzah and maror are placed before you.

One of the mitzvot of passover is the retelling of the exodus from Egypt. We are required to discuss this transformational event in the context of the seder, surrounded by specific mitzvot such as matzah and maror –bitter herbs. The Rambam sources this obligation in a verse obligating us to “remember the day you left Egypt” (Shemot 13:3). He further compares this to the obligation to “remember the day of Shabbat” (Shemot 20:7) as formulated in the decalogue. What is the comparison between remembering the exodus and remembering the sabbath?

רמב"ם שבת כט:א

(א) מצות עשה מן התורה לקדש יום השבת בדברים, שנאמר "זכור את יום השבת לקדשו" (שמות כ':ז'), כלומר, זכרהו זכירת שבח וקידוש. וצריך להזכירו בכניסתו וביציאתו, בכניסתו בקידוש היום וביציאתו בהבדלה

Rambam – Laws of Shabbat 29

(1) It is a positive commandment from the Torah to sanctify the Sabbath day with a verbal statement, as [implied by Exodus 20:8]: "Remember the Sabbath day to sanctify it" - i.e., remember it with [words of] praise [that reflect its] holiness. This remembrance must be made at the Sabbath's entrance and at its departure: at the [day's] entrance with the kiddush that sanctifies the day, and at its departure with havdalah.

The Rambam formulates the mitzvah of remembering the Shabbat as an act of making Shabbat “holy” with words. We make this declaration through Kiddush at the beginning of Shabbat and Havdalah at the end. If we aimed to formulate a common definition across Shabbat and Pesach, we might define halakhic remembering as an act of verbal declaration.

Rambam – Book of Mitzvot – Positive Commandment 155

The 155th mitzvah is that we are commanded to make a verbal declaration when Shabbos enters and when it leaves. We must mention the greatness and exalted character of this day, and how it is distinct from the other days of the week which precede it and follow it. The source of this commandment is G‑d's statement (exalted be He), "Remember the Shabbos day to sanctify it." This means that one should commemorate it through mentioning its holiness and greatness. This is the mitzvah of Kiddush. The Mechilta says the following: " 'Remember the Shabbos day to sanctify it,' — this means one should sanctify it through reciting a blessing." The Sages said explicitly, "Remember [Kiddush] over wine.” The Sages also said, "Sanctify it when it enters and when it leaves," [the phrase, "when it leaves"] referring to Havdalah, which is also part of our commandment to remember Shabbos. The details of this commandment are explained in the end of tractate Pesachim, and in many places in Berachos and Shabbos.

Upon examining the Rambam’s formulation in his Book of Mitzvot, we note an additional element. Beyond a mere verbal declaration, we acknowledge the distinct character of Shabbat, and its distinction from the other days of the week. The function of Kiddush at the beginning of Shabbat, sanctifying Shabbat with words, and Havdalah at the end of Shabbat, literally meaning separation, is to demonstrate the unique character of Shabbat.

As a young teacher I remember struggling with how to translate the term Kiddush or Kodesh, commonly translated as “holy”. I wasn’t sure the term “holy” meant much to my students. After discussing the issue with my Rosh Yeshiva, he helped me understand the core concept of “holiness” in Torah. It really means “special” or “distinct” or “distinguished”. The Jewish people distinguish themselves based on their observance of Mitzvot (see Vayikra 19:2).

Taken together, the mitzvah of remembering Shabbat is to distinguish it from other days of the week. This is accomplished through a verbal declaration at the beginning and end of Shabbat. It is the contrast that is essential. Similarly on the holiday of Pesach, we distinguish it from all other nights. This is famously formulated in the four questions recited as part of the Hagadah.

רמב"ם חמץ ומצה – נוסח ההגדה

מה נשתנה הלילה הזה מכל הלילות, שבכל הלילות אין אנו מטבילין אפילו פעם אחת, והלילה הזה שתי פעמים, שבכל הלילות אנו אוכלין חמץ ומצה, והלילה הזה כולו מצה, שבכל הלילות אנו אוכלין שאר ירקות, והלילה הזה מרור, שבכל הלילות אנו אוכלין בין יושבין ובין מסובין, והלילה הזה כולנו מסובין:

Rambam – Text of the Hagadah

Why is this night different from all other nights? On all other nights, we are not required to dip even once. On this night, we dip twice? On all other nights, we eat chametz (leaven) or matzah. On this night, only matzah? On all other nights, we eat any type of vegetables. On this night, we eat maror (bitter herbs)? On all other nights, we eat either sitting upright or reclining. On this night, we all recline?

This section of the Hagadah could have been formulated much more efficiently. It could have merely stated, “this night is different because we dip twice, eat matzah, maror, and lean." But this formulation is designed to highlight the differentiation explicitly. On all other nights we do X, but on this night we only do Y. One of the primary obligations on Pesach night is to make it special and distinct from all other nights, to celebrate this singular event in the history of the Jewish people. We make Shabbat and night of Pesach holy and special, by verbally declaring their distinction and exceptionality from all other times of the year.

References

Maimonides, M., Touger, E., Kaplan, B., Abramson, Z., & Silverstein, S. (2007). Mishneh Torah. New York: Moznaim Pub. Retrieved from: https://www.chabad.org/library/article_cdo/aid/682956/jewish/Mishneh-Torah.htm

Maimonides, M., Bell, B. (2007). Sefer HaMitzvos. New York: SIE Pub. Retrieved from: https://www.chabad.org/library/article_cdo/aid/940209/jewish/Sefer-Hamitzvot-Translation.htm

Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/

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