Kehuna Konondrum - Emor 5769

In the beginning of the Parsha we are told about the Dinim of Tumas Kohanim and we find different laws for Kohen Hedyot and Kohen Gadol.  In Perek Chaf Alef Posuk Bais where the discussion is regarding Kohen Hedyoit, it says Ki Im Lishairoi Hakaroiv Ailav L’imoi Ul’aviv, mother first and father second. In Perek Chaf Alef Posuk Yud Alef where the discussion is regarding Kohen Gadol, it says V’al Kol Nifashois Meis Loi Yavoi L’aviv Ul’imoi, father first mother second. The Da’as Zikainim Ba’alei Toisafois explain, the Torah’s language has it that the greater Chiddush will be second. By the Kohen Hedyot it goes with Loi Zu Af Zu, with mother, father, son, daughter, and brother. Imoi is first because we are 100% certain that she is his mother. There are no witnesses that he is the father, we go with Chazakah and Roiv. We assume that he is the father. This is said by Kohen Hedyot where it is Mutar to be Metamei for these Kroivim. By Kohen Gadol where we are talking about being Asur to be Metamei to Kroivim, the bigger Chidush is the mother, because the father is only known with a Chazakah.

This is Shver. If he is not really his father, then the child is not a Kohen and could be Metamei anyway for this person so why is Aviv the bigger Chiddush? There are 3 Teirutzim for this Shverkeit.

1) The Kli Chemda B’sheim the Chasam Soifer asks, why is a Kohen not allowed to be Metamei? It says in Perek Chaf Alef Posuk Ches that V’kidashtoi Ki Es Hashem Elokecha Hu Makriv Kadoish Yiyeh Lach. It is because he does the Avoidah in the Beis Hamikdash. Once Roiv Paskens that he is a Kohen and can bring a Korban, now he is not allowed to be Metamei except for the seven Kroivim. 2) The Malbim says, it is talking about the Mitzvah of being Metamei. For a mother it is certainly a Mitzvah, however, for a father, perhaps it is not his real father so it is a bigger Chiddush and is still a Mitzvah. 3) At the point that the Parsha says Emor El Hakoihanim, the only Koihanim in the world were Aron, Elazar, and Isamar. They all were not Kohanim because their father was a Kohen. During the Yimei Miluim, Moshe declared them Kohanim with Nevua. By them they are Kohanim no matter what, so the whole Kasha falls away.

Spontaneous Demonstration? - Acharei Mos 5771

The Mishna in Yoma says and we say in the Machzor that part of the job of preparing the Kohen Gadol for the Avoda is that they made him swear that he wouldn’t do things differently than required. This is because the Tzedukim attempted to do things differently. They had different Shittas about how the Ketores was to be offered. Therefore the Kohen Gadol was made to swear that he wouldn’t do anything different. After that Shevua the Kohen Gadol would step away and weep because they had accused him of being a Tzeduki and the Sanhedrin that made him swear would weep because there is a terrible punishment for one who is Choshed Bich’shairim.  

A difficulty with this is if it had been a spontaneous action when the people were Choshed him then it makes sense that he was weeping and they were weeping. However, it is not so because it is setup in the Mishna that one is required to make the Kohen Gadol swear. Once someone is required to do it, it is just part of the Seder Hadevorim and they are not being Choshed Bich’shairim. They were just doing what the Mishna says that they are obligated to do when they prepared the Kohen Gadol. The fact that the Sanhedrin & the Kohen Gadol turned aside to weep is something that is Tzorech Iyun Gadol.  

Tzibur - Acharei Mos 5771

In the Avoda of Yom Kippur there is a word that is striking. It is striking because it does not belong. During the Avodah of the Kohen Gadol on Yom Kippur we say Sas V’ira Dam Haparah L’toch Hamizrak Shebo Dam Hasair. We say and different versions of the Avoda have it phrased one way or the other, however, essentially we say the Kohen Gadol poured the Dam of the Par into the blood of the Sa’ir so that the Kohen Gadol can mix it well. This was part of the Avodah. The blood was mixed in order to be sprayed on the Mizbaiach, Bain Habadim, Paroches, and the Mizbach Hazav. This is found in Rashi to the Posuk in 16:18 (וְלָקַח מִדַּם הַפָּר, וּמִדַּם הַשָּׂעִיר, וְנָתַן עַל-קַרְנוֹת הַמִּזְבֵּחַ, סָבִיב) that (וכפר עליו: ומה היא כפרתו, ולקח מדם הפר ומדם השעיר, מעורבין זה לתוך זה)

What does it mean Sas that he rejoiced, was there a special joy in mixing the blood?

The (previous) Belzer Rebbe says that the Par is the Korban that the Kohen Gadol brings and says Viduy for himself or the second Par that is for his family. The Sa’ir on the other hand is Mechapeir for all of Klal Yisrael. When it comes to Yom Kippurim we are afraid to be judged alone, we want to be judged with the Klal of Klal Yisrael. B’soch Ami Anochi Yosheves. So the Kohen Gadol when he only has the Dam Hapar, it is only Mechapeir for him and his family and there is a Pachad. However, Sas V’ira Dam Haparah L’toch Hamizrak Shebo Dam Hasair, the Kohen Gadol rejoices when he mixed the Dam of the Par with the Sa’ir of Klal Yisrael so that when the Dam is sprayed as a Kaparah for Klal Yisrael that he is not judged by himself and he is part of the Kaparah with Klal Yisrael.

This is the message here. The Maharal regarding the Seder Shel Pesach mentions a similar idea. Many of the Halachos specifically regarding the Korban Pesach are meant to give a Chizuk to the concept of the idea of a Tzibbur of Klal Yisrael. The Korban Pesach was eaten in a Chaburah (a group of people). That was done so that they should not be individuals but that they should be together as a group. As a group they had to be B’yachad as one. They had to be previously designated to be part of that group. That Achdus of Klal Yisrael was symbolized in the roasting of the Korban Pesach. When you roast meat it comes together as opposed to cooking when it falls apart. It symbolizes the prohibition of not breaking the bones. Everything had to stay as one rather than being taken apart. It was symbolized by the fact that the whole Chabura had to sit together for the entire Seder. You couldn’t hop around from one Seder to another Seder or from one Rebbe to the next for a Tisch. You had to sit together. This is the idea that he says regarding the concept or the idea of the Seder Shel Pesach.

Yom Kippur Wedding - Acharei Mos 5771

The entire first section of the Parsha is about the Avodas Yom Hakippurim that was done in preparation of Yom Kippur. As you have heard on Monday and Thursday, the Kohen Gadol is told 16:6 (וְכִפֶּר בַּעֲדוֹ, וּבְעַד בֵּיתוֹ). The Kohen Gadol has to bring a Kapparah for himself and for his family.

The Gemara in the beginning of Maseches Yoma Darshuns from here that the Kohen Gadol must be married, he must have a family for which to ask forgiveness. (ר' יהודה אומר אף אשה אחרת מתקינין לו שמא תמות אשתו שנאמר (ויקרא טז) וכפר בעדו ובעד ביתו ביתו זו אשתו). He is only allowed to have one wife because (ביתו זו אשתו) is in the singular. The Gemara therefore explains what would be done if the Kohen Gadol’s wife were to die on Yom HaKippurim. The Mishna explains that they would prepare for him another wife in case his original wife would pass away on Yom Kippur because if she would die, then he would be ineligible to do the Avoda on Yom Kippur and a Kohen Hedyot would not be allowed to do the Avoda either.

So how does it work that they prepare for him another wife? It is a Machlokes in the Gemara. If one looks in the Rambam, he says that they would prepare for him a woman who would be willing to marry him and he would be willing to marry her. If his wife were to die on Yom Kippur then the Kohen Gadol would marry her on Yom Kippur. They would need Kiddushin and Nisuin because she has to be fully married to him. Therefore the Rambam says that he would do that on Yom Hakippurim.

Many of you will remember from when we learned Maseches Kesuvos and Maseches Kiddushin that we discussed the different Shittas of what Chuppah is. Kiddushin, the Mishnah says in Kiddushin the first Mishnah (האשה נקנית בשלש דרכים וקונה את עצמה בשתי דרכים נקנית בכסף בשטר ובביאה). Chuppah however, is not something that is explained in the Mishnah. So there are different Rishonim who have different opinions of what constitutes a Chuppah. Some of them are: 1) the canopy that we use for the Chuppah, 2) the veil that the Kallah wears, Or the Rambam’s Shitta 3) that it has to be a private room that there is possible to have intimacy there in order for the Nisuin to be Chal. In other words, the Yichud room.

The Ran asks a Kasha on the Rambam. The Rambam says that the Kohen Gadol will get married on Yom Kippur. How can that be? Yom Kippur is a day on which there is an Issur of Tashmish Hamitah and the Rambam’s Shitta is that the Kohen Gadol would get married on Yom Kippur. The Rambam’s Shitta is also that there has to be a Yichud Haraui L’biya and how can this be if Tashmish Hamitah is Assur on Yom Kippur?

I want to remind you briefly of the Shitta of Rav Naftali Trop (1871–September 24, 1928) in his Chiddushei Ha Granat that there are 2 levels of Yichud, one that is a Yichud Haraui L’biya (that is a complete Nisuin) and one that is not a Yichud Haraui L’biya (which is a Nisuin for certain things). It answers numerous problems of the Rambam. We discussed it in Shiur in Maseches Kesuvos on 2a on the bottom, so pull out your notes and review them and I hope you will have a Geshmak from it. This is one aspect of the Avoda of Yom Hakippurim.

J019 - 3-1 - Preparing For The Big Day

עג-ב ויהי מקצה שלשת ימים.

קודם כל צריכים לברר מתי זה היה.

רש"י ריש פ"ב כת' "ע"כ אני צ"ל שבתוך ימי אבל משה שלחם (-המרגלים)" שהרי המרגלים ישבו שם ג' ימים, וישכם יהושע הרי ד' וילינו שם הרי ה'. אף שכבר כתיב א-יא "בעוד שלשת ימים" צ"ל אין מוקדם ומאוחר.

ר' יוסף ענגיל בספר בית האוצר מסתפק האם אמרי' אין מוקדם ומאוחר בתורה בתנ"ך.
מרש"י הנ"ל מוכח שאמרי' כן בתנ"ך. וכן מצינו בירמיה כמה פעמים, למשל פרקים מא-מד, מעשה גדליה בן אחיקם, היו אחר החורבן שנכתב בפרק מה. גם עי' פסחים קיז. "כלו תפלות דוד בן ישי" (תהלים עב) ואמרי' אל תקרי כלו אלא כל אלו, וכת' מהרש"א שדרש כן כיון שעומדים באמצע תהילים ודוחק לומר בזה אין מוקדם ומאוחר, נר' כוונתו בזה דוקא ודוק אבל בעלמא בתנ"ך שייך אמו"מ. גם משאר ספר תהלים מוכח כן שהרי המאורעות אינם כסדרם. בברחו מפני אבשלום בפרק ג' ובמערה תפילה (בברחו משאול) בפרק קמ"ב וכהנה רבות.

משא"כ הגר"א מיישב כאן ששייך שיצאו המרגלים אחרי סוף אבל משה.

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"התקדשו" פרש"י הזדמנו. במצודות מסביר שמדובר בהכנה רוחנית. ובאמת כל ענין רוחני צריך הכנה. בפרשת יתרו יט-? "והתקדשתם היום ומחר", כת' האוהחה"ק "קדושה לא תקדים אלא למזמין אותה... ומאמרם בזוהר באתערותא דלתתא אתערותא דלעילא". וכ"כ הנצי"ב שם.
לכן אנו מכינים לשבת וגם מוסיפים עליו. וכן ענין הכנה לתפילה.

בכגון דא נעיין בעניין הכנת החתן ליום לופתו, מה שקורין אופרוף.
מעיקרא הו"א שאופרוף צריך להיות השבת שלפני החתונה, ואם עושים אופרוף לפני כן אי"ז ענין אופרוף אלא שמחה בעלמא. אבל מג"א סי' רפ"ב וביה"ל בהל' קרה"ת בענין החיובים בעלייה, כת' רק "השבת שמזמרין החתן" ולא כת' שצ"ל דוקא מיד לפני החתונה.
ר' גדליה שור היה אומר: "אופ-רוף" - קורין לחתן "לעלות" - ברוחניות. הוא הדבר אשר דיברנו, כל ענין רוחני צריך הכנה קודם.
 
"התקדשו" - הנה פירוש המלה קדושה צריך הסבר. מצינו שקדוש פירושו מובדל. קדושים תהיו - פרושים תהיו. אשר קדשנו במצותיו וצונו - כת' התוספות ברכה, שקדשנו היינו שהבדילנו מן הגויים. והסביר בזה הטעים שאין מברכים על מצוות בין אדם לחבירו, שזה שייך גם בגוים ואינו דבר שמראה אשר קדשנו.
מאידך מצינו קדושה שפירושו חיבור. הרי את מקודשת לי.

הוא הדין מילת "דעת". מצד א' - חיבור. "וידע אדם את קין". מצד שני - הבדל. "אם אין דעת הבדלה מנין."
הענין הוא, שחיבור אמיתי לדבר שייך רק עם הבדלה מדברים אחרים. למשל אם יאמר אדם שהוא אוהב את אשתו אבל הוא גם אוהב באותו מדה כל ישראל, אי"ז נקרא אהבה כלפי אשתו כלל. אהבתו לאשתו הוא אהבה מיוחדת של"ש לאחרים.
בקידושין ב: כתוב שלשון "קידושין" הוא "דאסרה אכ"ע כהקדש" - הבדלה. ותוס' שם כת' שפשוטו - "מיוחדת ומזומנת לו" - חיבור. ויובן ע"פ הנ"ל.

ואחרי שנשתדכו החתן והכלה הרי הקשר אמיץ וההבדל לאחרים מוחלט.
ר' פאם זצ"ל היה אומר שלפני שנתארסו אין לו לאדם להתפלל על שידוך מסויים רק להתפלל שימצא זיווגו. משא"כ אחרי האירוסין אין לו להתחשב אלא עם הכלה ויתפלל שזיווגו עמה יעלה יפה.
גם הלכה למעשה נקבע ע"ז. בענין אדם אשר מותר לבא בקהל רק בשעת הדחק, ושאלו הניחא החתן, אבל מצד האשה אי"ז דחק שתתחתן דוקא עמו. והשיב הסטייפלער שאם עוד לא התארס אה"נ אין לשום אשה דחק להתחתן עמו. אבל אם כבר נתארסו אז נחשב שעת הדחק גם להכלה.

"שמח תשמח רעים האהובים כשמחך יצירך בגן עדן" - היכן מצינו ששימח ה' את אדם הראשון? אלא הענין הוא שהקב"ה נתן לו לחזור על כל בהמה חיה ועוף ולא מצא עזר כנגדו, כדי שלבסוף יבין שאין אלא אחת שראויה לו, ולא יחשוב שיש אחרת יותר הגונה לו. השמחה הזו, הידיעה שהחתן והכלה ראויים זל"ז למעט כל האחרים,  היא השמחה שמברכים להחתן והכלה בברכת שמח תשמח.
ויש שתי ברכות אודות יצירת האדם, יוצר האדם ואשר יצר את האדם, ופרש"י בכתובות א' כנגד יצירת דו פרצופים וא' כנגד היצירה הסופית, איש ואשה נפרדים. וקשה למה מברכים על יצירת דו פרצופים אשר היתה רק זמנית ולא נתקיימה, היה לנו לברך רק על היצירה הקיימת. התשובה הוא שרושם היצירה המקורי קיימת לעד, ואדרבה דוקא רוצים לברך החתן וכלה שיהיו כעין אדם וחוה דמעיקרא, שאז היתה ברור בהחלט שראויים זל"ז.

ברכת "שהכל ברא לכבודו" כת' רש"י כתובות ח. "אינה מן הסדר אלא לאסיפת העם... זכר לחסדי המקום שנהג עם אדם הראשון שנעשה לו שושבין... כבוד המקום הוא...". הרי במצות בין אדם לחבירו יש פטור של "אינו לפי כבודו" ואילו בשמחת חתן וכלה כת' בפתחי תשובה יו"ד קמ"ד ד' בשם חות יאיר ר"ב שמצוה לת"ח לנגן בכנור לפני חו"כ, ע"ש וקובץ שיעורים כתובות יז דמוכח שהמצוה לשמוח חו"כ הוא מצוה בין אדם למקום. 

התקדשו. באמת כל העולם הזה הוא הכנה, יש מכינים גשמיות ויש מכינים ברוחניות, כולם מכינים.
יש ניגון ידוע "עולם הבא איז א גוטע זאך" כו'. ר' יעקב קמנצקי הסביר: הגר"א נפטר לפני שמחת תורה, ולא היו תלמידיו יכולים לשמוח בשמח"ת. אמרו: אף שהגר"א בעוה"ב "עוה"ב איז א גוטע זאך", מ"מ היה יותר טוב להיות בעוה"ב שיכול ללמוד תורה "לערנען תורה איז א בעסער זאך". (א"ה כמתני' דאבות ד יז יפה שעה אחת כו') אמר להם הגר"ח וואלאזינער שאה"נ "לערנען תורה איז א בעסער זאך" ויש להתחזק "לערנען תורה נאך און נאך", "מ"מ עולם הבא איז א גוטע זאך".
א' מבעלי המוסר שמע מישהו אומר "עוה"ז זה כלום", ואמר "אדרבא עוה"ז זה הכל!" צריך להכיר חשיבות עוה"ז כשמנצלים אותו לקיים "התקדשו..."

Pesach And Speech - Pesach 5772

The following is a Vort  is  in the new Pachad Yitzchok, the Ma’amarai Pachad Yitzchok on Pesach which was recently released. This is the very first Maimar there, a very beautiful Yesod and as you shall see it is a Yesod which I found in the Sefer Ohr Zarua Latzadik from Rav Tzodok Hakohen on page 13.

The Yesod is the following. We find that when Moshe Rabbeinu realized that people were going to reveal to Paroh that he had killed a Mitzri and that it would be Jews who would be revealing that news to Paroh that he had killed a Mitzri, he said as it says in Shemos 2:14 (אָכֵן נוֹדַע הַדָּבָר). Which by its simple meaning means the fact that I killed a Mitzri is known. But in a deeper sense as the Medrash says and Rashi alludes to briefly (אכן נודע הדבר: כמשמעו. ומדרשו נודע לי הדבר שהייתי תמה עליו, מה חטאו ישראל מכל שבעים אומות להיות נרדים בעבודת פרך, אבל רואה אני שהם ראויים לכך). Moshe Rabbeinu was saying (אָכֵן נוֹדַע הַדָּבָר). Now I understand what is happening. The fact that the Galus (exile) in Mitzrayim is not coming to an early end is because (נוֹדַע הַדָּבָר) now I know the reason. It is because that there are Jews among us who say Lashon Hora. There are Jews among us who speak ill regarding other Jews. So that the Aveira of Lashon Hora was an Aveira in Mitzrayim for which we were not redeemed.

With this says Rav Hutner we understand why the Mitzvah of Sippur Yetzias Mitzrayim is a Mitzvah that is done with the mouth. It is a Mitzvah on the night of Pesach which involves speaking a lot. Usually we say S’yag L’chochmo Sh’tika that a wise man knows how to be silent. On this night we say (וְכָל הַמַּרְבֶּה לְסַפֵּר בִּיצִיאַת מִצְרַיִם הֲרֵי זֶה מְשֻׁבָּח). Somebody who speaks much is praiseworthy. Because this night, the Mitzvah is to be Mikadeish the Dibbur to give holiness to one’s speech as if to redeem the failure in Mitzrayim where Jews were not pure in speech.  This is Rav Hutner’s beautiful thought which of course explains why in the Haggadah we say (וַאֲפִילוּ כֻּלָּנוּ חֲכָמִים) even if we were all wise men it is a Mitzvah to speak about Yetizas Mitzrayim. I would think the reverse that even Am Horatzim (certainly Chachamim) have to speak about Yetizas Mitzrayim. What does it mean even Talmidai Chachamim?

The answer would seem to be because normally S’yag L’chochmo Sh’tika a sign of a wise man is silence. On this night (וַאֲפִילוּ כֻּלָּנוּ חֲכָמִים) even if we are all wise men (מִצְוָה עָלֵינוּ לְסַפֵּר בִּיצִיאַת מִצְרַיִם).

On Rav Hutner’s Yesod we can add that Klal Yisrael in the Midbar failed in a number of Nisyonos, but even after their failure they were still heading to Eretz Yisrael about to enter the land of Eretz Yisrael. When did it come to pass that HKB”H said stop I am not letting you into Eretz Yisrael?

That happened by the Cheit Hamiraglim, which is a sin that was associated with Lashon Hora. Whereas it says in Bamidbar 13:32 (וַיֹּצִיאוּ דִּבַּת הָאָרֶץ) the Meraglim spread a bad report on the land of Eretz Yisrael. Where the sin of Lashon Hora reared its ugly head once again. Here HKB”H said Ad Kan, you came out of Mitzrayim because you sanctified your speech and here you are failing again. This was the Aveira for which they could not enter Eretz Yisrael.

Similarly, during the sojourn in the Midbar when Miriam spoke Lashon Hora she was punished immediately. The entire camp of Klal Yisrael had to wait seven days and they had to cease their travel towards Eretz Yisrael. This was again because of the Aveira of Lashon Hora.

Rav Tzaddok in the Sefer Ohr Zarua Latzadik adds another totally different point but based on the same idea. We know that Maseches Pesachim starts with the words (אור לארבעה עשר בודקין את החמץ לאור הנר) Ohr L’arbaa Asar. It begins with the words the night of the 14th day of Nissan we do Bedikah. It uses the word (אור) light in place of Laylah which means night. The Gemara explains that the Mishna is coming to hint to us Shelo Yidabeir B’lashon Miguna, that a person should be careful to speak in a fine way. Even the word night which has negative connotations is replaced by the word Ohr or light as if to hint that a person should speak properly.

Why is this the first word of this Masechta? The hint of how to speak could have been in any Masechta or in any part of any Masechta. Says Rav Tzaddok, Zehu Haschalas Hamasechta L’horos Inyan Hamichunim Masechta Zu She’hu Inyan Hapesach. It is at the beginning of the Masechta to introduce us to the concept which this Masechta talks about and that concept is the Taharas Hadibbur fixing the Aveira of Dibbur Miguna of speaking improperly, of a lack of pureness of one’s speech. Very beautiful.

Rav Tzaddok adds that one of the virtues that Klal Yisrael had was a purity of Yichus when they left Mitzrayim they were praised with having a pure Yichus. The Yetizas Mitzrayim with a pure Yichus the Gemara says in Perek Asara Yuchsin is related to Taharas Hadibbur. Those who went out they came out with a Yichus and it became part of the Jewish mentality. Yichusa  D’kula Shtikasa. That the best Yichus is not a Yichus of a grandfather who is a Tzaddik, Talmid Chochom, or a Rebbe. Yichusa D’kula Shtikasa, the best Yichus is a family that is quiet at a moment that they can cause disputes or fights and a person who is quiet and backs off, that the Gemara says is Yichusa D’kula.

The Bracha On The Haggadah - Pesach 5772

As you know, we do not make a Beracha on Sippur Yetzias Mitzrayim. The Rishonim already ask a Kasha and they give various technical reasons for not making a Beracha on Sippur Yetzias Mitzrayim.

The Sfas Emes has an explanation B’derech Hamachshavah. Something that doesn’t contradict the Rishonim but goes well with what the Rishonim say. The Sfas Emes says that in general we do not make a Beracha on any Mitzvah that is Bain Adom L’chaveiro. A Mitzvah which has to do with benefitting another human being. A Mitzvah like Tzedakaka has no Beracha and even a Mitzvah like Kibbud Av V’aim (respecting ones parents) has no Beracha. The reason for that is because the Rambam has taught us that any Mitzvah which is a Mitzvah Sichli which is a logical Mitzvah is something regarding which a person should say I would do this Mitzvah even if the Torah did not obligate me to do so. That is the attitude that a person should have for Mitzvos Sichlios. The idea that even though the Torah did not obligate me to give charity even if the Torah did not obligate me to have respect for my parents I would do so anyway. When you have a Mitzvah which a person would do even if he was not obligated to do it is not appropriate to say a Beracha Asher Kidishanu B’mitzvosav V’tzivanu, blessing HKB”H for having commanded us to do this Mitzvah as if we are only doing it because we were commanded.

Says the Sfas Emes that is the reason that on a Mitzvah Bain Adam L’chaveiro such as giving Tzedakah we do not make a Beracha, because on a Mitzvas Sichli it is inappropriate to say that had Hashem given us holiness by commanding us to do this Mitzvah as if that is the reason, the motivation for doing the Mitzvah. That is true for all Mitzvos Bain Adom L’chaveiro. We talk about Sippur Yetzias Mitzrayim which is not a Mitzvah that is Bain Adam L’chaveiro. It is something that is a Mitzvah Bain Adam L’makom. Nevertheless, the Yesod the main idea of Sippur Yetzias Mitzrayim is feeling Hakaras Hatov, a thanks to HKB”H for having taking us out of Mitzrayim. Here too it makes no sense to say Asher Kidishanu B’mitzvosav V’tzivanu. This is a Mitzvas Sichli. It is a logical Mitzvah that we would have done even had we not been commanded. For that reason we make no Beracha. It is as if we are telling HKB”H this is a Mitzvah that we should understand to do even had we not been commanded. It is a beautiful thought.