And so it appears that Rashi and the Abarbanel (in the Haggadah) disagreed on the explanation of the response to the wicked son learned from the verse 'Because of this, God did this for me when I left Egypt' - for me and not for him. Rashi explained that the learning is an excess of the verse, for he could have said 'God did this when I left Egypt,' and he added 'for me.' And the Abarbanel explained that we should answer him according to his understanding, if it is not relevant to this, give him something that is. Meaning, according to Rashi, the word 'for me' is written in its place, but unnecessary for interpretation, and according to the Abarbanel, it does not belong here with someone who does not know how to ask, but with the wicked son. It seems that Rashi believes that redemption depends on himself, as the verse 'Because of this, God did this for me' implies. And the Abarbanel believes that redemption depends on our ancestors, as the word 'for me' has no place here.

And the Orach Chaim (commentary on the Haggadah, part 1, section 38) brought both explanations, and this is his language: In every generation, a person must see himself as if he had left Egypt - meaning, after [that is to say, in the place of] the verse 'when I left,' which is a euphemism for the wilderness, could have said 'our fathers' left Egypt [from this it is evident that it applies to the person himself]. And even though at the beginning of the Haggadah it says, 'And if He had not taken us out,' it now returns to add [to obligate the matter]. And from the verse of 'and He took us out from there,' it comes out - that it is unnecessary, for above it says, 'and God took us out of Egypt,' therefore, why did it return to say 'and He took us out'? To obligate! Meaning, that a person must see himself as if he had left Egypt. Or we could interpret 'and He took us out,' that if they had not gone out, we would still be there as well, therefore, when He took them out, it is as if He took us out. And the Orach Chaim concludes: Therefore, we are obligated, another explanation, that since we are as if we had left Egypt, it is obligatory to sing as our ancestors did, etc. He brought two explanations, the first like the Rambam, that redemption depends on him, and the second like Rashi, that redemption depends on our ancestors. And he explains the obligation to sing according to both opinions.