[Par-lite] MAGID - part Two

[Menachem Leibtag]

the file send earlier, was not the newer version
please use this file instead, and you can delete the email sent
earlier today
 
*************************************************************
        THE TANACH STUDY CENTER [http://www.tanach.org]
  In Memory of Rabbi Abraham Leibtag
 Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************
 
SOME ADDITIONAL THOUGHTS FOR LEIL HA'SEDER 
                [from 5766]  
 
"HA LACHMA ANYA"
 This opening paragraph of MAGID is difficult to understand not only
due to the Aramaic, but also due to its context and content.  Let's
begin by explaining the problems.
    After breaking the middle matza for YACHATZ - we begin MAGGID with
the following statement:
"ha lachman anya..." - 'This [matza that we just broke, and are now
looking at] resembles the poor man's s bread [or our 'affliction
bread'] that our forefathers ate in the land of Egypt.'
 
 First of all, it would make more sense to understand this statement
as the completion of YACHATZ (since it refers to the matza that we
just broke), and not necessarily the beginning of MAGGID (for it
doesn't tell the story).  However, even if this section is not an
integral part of Maggid, it will form a significant transition between
'yachatz & maggid'- as we shall soon explain.
 
    Secondly, this opening statement leaves us with the impression
that we are eating matza at the Seder to remember how Bnei Yisrael ate
matza during their slavery.  However, Sefer Shmot leaves us with the
impression that we eat matza in order to remember the hurried nature
in which Bnei Yisrael left Egypt (see Shmot 12:33-40 and subsequently
13:3 & 13:8).
    In other words, should we be explaining at this time that matza on
our table is to remind us of our slavery, or to remind us of our
redemption?
    The simplest answer would be to explain that 'this is the matza
that our forefathers ate in Egypt - when they brought the very first
korban Pesach'!  In other words, we are not stating that this poor
man's bread was the 'staple' of the daily diet of our forefathers in
Egypt - rather, it is the special bread that God commanded us to eat
with the original Korban Pesach (see Shmot 12:8).  
    Furthermore, the reason for calling this bread "lechem oni" [lit.
either bread of affliction or bread of poverty] is obviously based on
Devarim 16:3 ["shivat yamim tochal alav matzot lechem oni - ki
b'chipazon...."].  However, when studying the context of those psukim
(see Devarim 16:1-4), the phrase "lechem oni" can be understood as a
description of what matza is, and not necessarily as the reason for
the commandment to eat it.
[In other words, the question is whether 'lechem oni' defines for us
WHAT matza is, or explains WHY we eat matza.]
 
    This returns us to our discussion of the two reasons for matza
(see TSC shiur on Parshat Bo) - where we explained that the reason for
eating matza with the original Korban Pesach in Egypt had nothing to
do with the fact that we later rushed out on the next day.  Rather,
there had to be some intrinsic reason for eating matza (and not
chametz) with that korban; either to remind us of our slavery, or to
symbolize our need to reject Egyptian culture to be worthy of
redemption.
    
    If we continue with our understanding that this is the'matza' that
our forefathers ate together with the first Korban Pesach, then the
next statement of "kol dichfin" - which otherwise is very difficult to
understand - begins to make sense.  Let's explain why.
    The next statement (right after explaining that this matza used to
be eaten by our forefathers) - at first sounds like an invitation:
"Anyone who is hungry, let him come and eat, anyone who is in need,
let him come and join in the Pesach, this year 'here', next year in
the Land of Israel; this year - slaves, next year - free men"
 
 It can be understood in one of two ways, either:
* an open invitation for others to join us. - or
* a quote of what our forefathers once said.
 
    These two possibilities are a result of how one understand  s the
word "v'yifsach" in the phrase "kol ditzrich yete v'yifsach" [anyone
who needs, let him come and join our Pesach].  
    If we take the word "va'yifsach" literally, then this must be an
invitation to join in the korban Pesach - and hence, it must be a
quote from an earlier time period.
    If "va'yifsach" is not translated literally, and hence it refers
to the Seder, then this section was composed to be recited as an
invitation (to the Seder).  But this wouldn't make much sense at this
time, since everyone is already sitting down, and considering that
we've already made Kiddush and eaten "karpas" - isn't it a bit late to
be inviting people! 
    Let's return therefore to the possibility that "va'yifsach" refers
to the actual 'korban Pesach' (which seems to be the simple meaning of
this word).  If so,  then we can easily pinpoint exactly who we are
quoting - as it must be from a time when the korban Pesach was
offered, but also when we were not yet living in Israel, and still in
slavery!.  There answer is simple - this must be a quote of what our
forefathers said to one another (translated into Aramaic) in
preparation for the very first korban Pesach (i.e. the one in Egypt,
as described in Shmot 12:1-23).
    It can only refer to that very first korban Pesach, for that was
the only time in Jewish history when the korban Pesach was offered
when we were both (1) in slavery (hoping next year to be free) - and
(2) living outside the Land of Israel (hoping be next year in the Land
of Israel)! 
    If this interpretation is correct, then the flow of topic makes
perfect sense.  We break the matza, and explain that this was the same
type of bread that our forefathers ate with the first korban Pesach in
Egypt, and then we quote what they said to one another in preparation
for that special evening - fulfilling what God instructed them in
Parshat ha'Chodesh (see Shmot 12:3-8!).
    This quote of our forefathers, from the very first Seder in Jewish
History, is quite meaningful - for we begin MAGGID by emphasizing the
connection between our own Seder and the very first Seder that Am
Yisrael kept thousands of years ago (and its purpose).  By quoting
from the special atmosphere of that very first korban Pesach family
gathering, we highlight the continuity of our tradition and our hope
for the fulfillment of its goals.  
    [Note how this would conform to Shmot  12:14, in its context!]
 
MAGID & SEFER DEVARIM
 For those of you familiar with our Intro shiur to Sefer Devarim (i.e.
in regard to the structure of the main speech), it will be easier to
appreciate why the Haggada begins its answer to the "ma nishtana" with
"avadim hayinu...".   [Or basically, Shmuel's opinion for "matchilim
b'gnut" in the tenth perek of Mesechet Psachim"/ see 116a.]
 Recall how that speech began in chapter 5, where Moshe Rabeinu
introduces the laws [the "chukim upmishpatim"] by explaining how they
part of the covenant that God had made with Am Yisrael at Har Sina;
while the laws themselves began with the famous psukim of Shema
Yisrael that begin in 6:4.  
    In that context, the question in 6:20 concerns the inevitable
question of children relating to the very purpose for keeping all of
these laws, while the phrase "avadim hayinu" (see 6:21) is only the
first line of a four line answer to our children, that explains why
God chose us, and why we are obligated to keep all of His laws (see
6:20-25).
 Hence, it is not by chance that the Haggada uses specifically this
pasuk to explain why we are obligated to 'tell the story of the
Exodus' every year, as that very pasuk begins the Torah's explanation
for why we are obligated to keep all of God's laws. 
 Note as well how the pasuk of "v'otanu hotzi m'sham lmaan. [for the
purpose of]..." (see 6:22-23) is quoted at the end of MAGID in the
"bchol dor v'dor" section - and not by chance!
    Recall as well how the final mitzvot of this lengthy speech are
found in chapter 26, namely "mikra bikkurim" and "viddui maasrot". 
    In light of our study of Sefer Devarim and the sources in Sefer
Shmot for Maggid (relating to how the experience in Egypt served to
sensitize the nation - to act properly once they become sovereign in
their own land), one can suggest an additional reason for why Chazal
chose Mikra Bikurim - from Devarim chapter 26 - as the official
'formula' by which we tell the story.  Note not only how the
declaration in 26:5-9 constitutes a thanksgiving to God for His
fulfillment of brit bein ha'btarim, but notice also the closing line
in 26:11, where once again we are called upon to be sure that the
stranger and Levite share in our happiness (for they have no Land of
their own, and hence not able to bring their own first fruits).
    It should also not surprise us that the next law, "vidduy maasrot"
at the end of every three years, emphasizes this very same theme.
Simply read its opening statement in 26:12-13, focusing on the need of
the farmer to give the necessary tithes to the poor and needy, the
orphans, widows, and strangers.  Only afterwards does he have the
ethical 'right' to pray to God that He should continue to bless the
land and its produce - see 26:15!  This law forms a beautiful
conclusion for many of the earlier laws in the main speech of Sefer
Devarim, again a set of laws originally given to Bnei Yisrael at Har
Sinai (see Devarim 5:28).
    
    One could even suggest that reciting these psukim as well may be
what the statement in the Mishna in Pesachim refers to when
instructing us to read from Arami oved Avi (from Devarim 26:5) until
we finish the ENTIRE Parsha.  If we read the entire Parshia, the
should certainly should include 26:11, and may even allude to 26:12-15
(|"vidduy maaser"), (and in my humble opinion even to the concluding
psukim of the entire speech in 26:16-19!). ["v'akmal"]
    
 
YACHOL M'ROSH CHODESH
 To appreciate the "hava amina" for why one might think that the
mitzvah to tell the story may begin already from Rosh Chodesh,
carefully review Shmot 12:14 - noting what day the phrase "ha'yom
ha'zeh" may be referring to, based on its context from Shmot 12:1-6.
    In other words, the day referred to in the phrase: "v'haya ha'YOM
HA'ZEH lachem l'ZICHARON" could either be rosh Chodesh (based on
12:1-2); or the day that the korban Pesach was offered (i.e. the 14th
during the day towards evening ="yachol m'b'od yom", based on 12:6).
The conclusion however is that the mitzvah can only be fulfilled on
the evening of the 15th, based on Shmot 13:8 in the context of 13:3-8!
Read those psukim carefully, noting especially 13:5, and you'll see
why.  
[Note as well the connection between 12:14 & 12:15-20, as well as the
connection between 12:21-27 with 13:3-8!.]
 
V'ACHSHAV KIRVANU HA'MAKOM L'AVADATO
  This key statement of the MAGID section (as discussed in our shiur
on MAGID), that God chose the Jewish people in order that they could
serve Him (by acting as His model nation) - is proven not only from
our quote of Yehoshua 24:1-3, but more so from the remainder of that
chapter - a 'must read' for anyone not familiar with that chapter!  
    For those of you familiar with Sefer Yehoshua, here's an
observation that you may appreciate.  One could suggest that the
gathering, as described in Yehoshua 24:1-27, may have taken place at
an earlier time, even though it is recorded in the final chapter of
the book.   Based on the content of this speech (and challenge) by
Yehoshua for the entire nation to serve God - it would have made more
sense for this gathering to have taken place soon after the original
wave of conquest, and not at the end of his life. 
    In my opinion, the most logical time for this gathering to have
taken place would have been at the same time when Bnei Yisrael first
gathered at Har Eival to re-convene their covenant with God, in
fulfillment the God's command in Devarim 27:1-8!  This covenantal
gathering, similar to the original covenantal gathering at Har Sinai
(compare w/Shmot 24:3-11) is described in detail in Yehoshua 8:30-35.
Note that the city of Shechem - where the events in chapter 24 take
place, is located at the foot of Har Eival (where the events in
chapter 8:30-35 take place!
    Even though the events in chapter 24 should have been recorded
after the events in 8:30-35, Sefer Yehoshua preferred to 'save' that
speech for its concluding section, because of its thematic and
everlasting significance. 
 If so, then Yehoshua chapter 23 would have been the last gathering of
the people with Yehoshua prior to his death (as seems to be simple
pshat of the opening psukim of that chapter), while the events
described in chapter 24 were 'saved' for the conclusion of the book
(even though they took place much earlier).  [Note how the story of
Yehoshua's death in 24:28-33 is not an integral part of the story in
24:1-27]
    Hence, it may not be by chance that the Haggada quotes from this
chapter to present its key point - that God chose us, and gave us the
special Land, for the purpose that we would be able serve Him. Its
thematic importance results in its special placement at the conclusion
of Sefer Yehoshua, and similarly, at a key position in MAGID.
 
ETHICS & the EXODUS - [re: BRIT BEIN HA'BTARIM]
     [REMEMBER WHAT THEY DID TO YOU
 The fact that God had already 'promised' Avraham Avinu at the same
time when he was first chosen - that there would be a need for his
offspring to become enslaved by another nation BEFORE becoming (and
possibly in order to become) God's special nation (see Breishit
15:1-18) - begs us to search for a thematic reason for the necessity
of this bondage.
[Indeed, some commentators see this 'bondage' as a punishment for
something that Avraham may have done wrong (see Maharal - Gevurot
Hashem); nonetheless, the simple pshat of Breishit chapter 15 is that
this covenant was part of God's original plan.
    We should also note that according to Seforno (based on Yechezkel
20:1-10), even though God forecasted our slavery, it didn't have to be
so severe. Its severity, he explains, was in punishment for Bnei
Yisrael's poor behavior. 
See Seforno's intro to Sefer Shmot and his commentary on Shmot 1:13.
.]
 
 A rather obvious Biblical 'hint' to what the nation would 'gain' from
this difficult experience; may be alluded to in the numerous
commandments that Bnei Yisrael receive at Matan Torah (after leaving
Egypt) that include the special 'reminder' of "v'zacharta ki eved
ha'yita b'eretz Mitzraim".  Most often, this phrase is found not as a
separate mitzvah, but rather as an additional comment following a law
concerning the proper treatment of the 'less-fortunate' - as an extra
incentive to keep some of the most very basic ethical laws of the
Torah.
 To prove this, simply review the following list of sources in your
Chumash, paying careful attention to when and how this phrase is
presented, noting both its topic and context:
 
 See:
* Shmot 22:20 & 23:9  (note the type of mitzvot found in numerous laws
recorded between these two psukim). Note especially "v'atem y'datem et
nefesh ha'ger" in 23:9, that phrase highlights our above assertion.
* Vayikra 19:33-36 (concluding "Kdoshim tihiyu"!)
* Vayikra 20:26! and 25:55!  (note the context of Vayikra 25:35-55,
noting especially 25:38.)
* Devarim 5:12-15 (shabbos is to allow our servants a chance to rest
as well - v'zachrta ki eved hayita...")
* Devarim 10:12-20; in regard to how we must emulate God, just as he
'loves the stranger' - so must we.
* Devarim 16:11-12, in regard to "simchat yom tov"
* Devarim 24:17-18, noting context from 23:16 thru 24:18
* Devarim 24:19-22, continuing same point as above
* Note as well concluding psukim in Devarim 25:13-16, noting how the
conclude the 'arami oved avi" section!
 
    In light of these sources (a 'must read' for those not familiar
with these psukim), it becomes clear that part of God's master plan
when promising Avraham Avinu (at "brit bein ha'btarim") that his
offspring would first undergo oppression in a foreign land; and only
afterward become a great nation (see Breishit 15:13-18) - was to
'sensitize' His people, both as individuals and as a nation, towards
the need to be caring of the oppressed and downtrodden.  
    God is angered when any nation takes advantage of its vulnerable
population (see story of Sedom in Breishit chapters 18-19, noting
especially 18:17-21!).  In our shiurim on Sefer Breishit, we suggested
that this may have been one of the underlying reasons for God's choice
of a special nation, a nation that will 'make a Name for God', by
setting an example in the eyes of there nations, of ideal manner of
how a nation should treat its lower classes, and be sensitive to the
needs of its strangers and downtrodden. [Note also Yeshayahu 42:5-6!]
    Hence, after Bnei Yisrael leave Egypt, they must receive a special
set of laws are Har Sinai that will facilitate their becoming that
nation.  As they are chosen to become God's model nation (see Devarim
4:5-8), these laws must set reflect a higher standard, to serve as a
shining example for other nations to learn from.  Note as well how the
opening laws of Parshat Mishpatim (which immediately followed the Ten
Commandments), begin with special laws for how to treat our own
slaves, whether they be Jewish (see Shmot 21:1-11) on non Jewish (see
21:20 & 21:26-27).  [Not to mention the laws that follow in 22:20 thru
23:9.]
    
    With this background, one could suggest that the suffering of Bnei
Yisrael in Egypt, their being taken advantage of by a tyrant etc.,
would help teach  Bnei Yisrael what 'not to do' when they form their
own nation, after leaving Egypt.
    As anyone who is familiar with the prophecies of Yeshayahu and
Yirmiyahu (and just about all of the Neviim Acharonim) knows, it was
this lack of this sensitivity to the poor and needy that becomes the
primary reason behind God's decision to exile Israel from their land,
and destroy the Bet Ha'Mikdash. 
 
    In light of the numerous sources in Sefer Devarim as well in this
regard, we may have an additional reason for why Chazal chose Mikra
Bikurim - from Devarim chapter 26 - as the official 'formula' by which
we tell the story.  Note not only how the declaration in 26:5-9
constitutes a thanksgiving to God for His fulfillment of brit bein
ha'btarim, but notice also the closing line in 26:11, where once again
we are called upon to be sure that the stranger and Levite share in
our happiness (for they have no Land of their own, and hence not able
to bring their own first fruits).
    It should also not surprise us that the next law, "vidduy maasrot"
at the end of every three years, emphasizes this very same theme.
Simply read its opening statement in 26:12-13, focusing on the need of
the farmer to give the necessary tithes to the poor and needy, the
orphans, widows, and strangers.  Only afterwards does he have the
ethical 'right' to pray to God that He should continue to bless the
land and its produce - see 26:15!  This law forms a beautiful
conclusion for many of the earlier laws in the main speech of Sefer
Devarim, again a set of laws originally given to Bnei Yisrael at Har
Sinai (see Devarim 5:28).
    
    One could even suggest that reciting these psukim as well may be
what the statement in the Mishna in Pesachim refers to when
instructing us to read from Arami oved Avi (from Devarim 26:5) until
we finish the ENTIRE Parsha.  If we read the entire Parshia, the
should certainly should include 26:11, and may even allude to 26:12-15
(|"vidduy maaser"), (and in my humble opinion even to the concluding
psukim of the entire speech in 26:16-19!). ["v'akmal"]
    
    Let's return to the very pasuk from which we learn our obligation
to tell the story at MAGID -"v'higadta l'bincha... ba'avur zeh asa
Hashem li b'tzeiti m'Mitzraim".  If we follow the interpretation of
Rashi & Ibn Ezra, then this pasuk is commanding us that we explain to
our children that God took us out of Egypt in order that we can
fulfill His commandments.  Or in essence, God orchestrated all the
events forecasted in "brit bein ha'btarim" to help us become that
nation. Certainly, this approach fits nicely with our explanation thus
far.
    Finally, the very pasuk that Chazal chose that we must recite
twice a day to 'remember' the Exodus on a daily basis (see Bamidbar
15:41) may allude as well to this very same point: "I am the God who
took you out of Egypt IN ORDER to be your God...".  In other words,
God took us out of an Egypt in order that He become our God.  Our
deeper understanding of the purpose of the events (of the Exodus) can
serve as a guide and a reminder to assure that we act in the manner
that we assure that we will indeed become God's model nation.
[See Ibn Ezra to Shmot 13:8!]
 
    In summary, when we thank God for taking us out of Egypt, we must
remember not only how He saved us, but also why He put us there in the
first place - i.e. to sensitize us towards the needs of the oppressed.
Should we not internalize that message, the numerous "tochachot" of
the Bible warn us that God may find it necessary to 'teach us the hard
way' once again (see Devarim 28:58-68 and Yirmiyahu 34:8-22).
 In this manner, the message of the Seder is both particular (in
relation to the obligations of the Jewish people) and universal (in
relation to their purpose - the betterment of all mankind).  It is not
only an evening when we express our gratitude to God, but also and
evening dedicated to recognizing the destiny for why we were chosen.
====
 

 
-------------- next part --------------
An HTML attachment was scrubbed...
URL: http://www.atlchai.org/pipermail/par-lite/attachments/20070401/dafe3d97/attachment-0001.htm 
-------------- next part --------------
A non-text attachment was scrubbed...
Name: magid2.pdf
Type: application/pdf
Size: 44503 bytes
Desc: not available
Url : http://www.atlchai.org/pipermail/par-lite/attachments/20070401/dafe3d97/attachment-0001.pdf