[Par-lite] for Shabbat ha'Gadol - questions for prep on MAGID
Menachem Leibtag
tsc at bezeqint.net
Tue Mar 23 12:09:28 EDT 2010
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THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
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For self study on Shabbat ha'Gadol
LEIL HA-SEDER --Understanding MAGGID
[Questions for self-study and preparation]
Looking for something to study on Shabbat ha'Gadol, or
to do a little more than just 'prepare a little vort' for
the Seder?
The following questions should keep you 'plenty busy'!
INTRODUCTION
Sometimes, we find ourselves so involved in
studying the various commentaries on the Haggada, that we
never get around to studying MAGID itself!
The following battery of questions will attempt to
do just that, i.e. to help you understand how we tell the
story of the Exodus in the section of the Haggada called
MAGID
[To prepare these questions, it would be helpful if you
have handy a Haggada, a Chumash, and Mishnayot Pesachim.
As you will notice, we will be analyzing the text of
MAGGID using a methodology similar to the approach that we
have employed in our study of Chumash.]
In the first section, we will explore the psukim
in Chumash that command us to tell the story of the
Exodus, while the second section will focus on the
"mishnayot" in Mesechet Pesachim that provide 'the
framework' for the Seder. Based on those questions, our
third battery of questions will analyze the actual text of
MAGID, and its internal structure, as found in our
Haggada.
--- b'hatzlacha!
PART I - THE SOURCE FOR 'MAGGID' IN CHUMASH
1. Ask almost anyone, and they'll tell you that our
obligation to tell the story of the Exodus at the Seder is
based on the pasuk: "ve-higadta le-bincha..." (see Shmot
13:8). However, ask them to carefully translate the
meaning of every word in that pasuk, and as you'll see for
yourself, it's not so easy to understand.
For a start, take a quick read of that pasuk (Shmot
13:8), noting how it cannot be understand without knowing
what the words "ha-hu" and "zeh" refer to, as well as the
context of the phrase "assa Hashem li".
Therefore, to appreciate the context of 12:8, you must
carefully study from 13:3 thru 13:8, as they include the
entire command to 'remember the Exodus'.
[To appreciate the fuller context of 13:3-8, you should
review all of the parshiot from 12:1 thru 13:8, paying
special attention to 12:14 (noting how it relates to 13:3,
as well as to 12:3-13) - 12:17, 12:24-27, and the story in
12:33-39.]
2. In regard to 13:3, does this pasuk imply two separate
mitzvot - i.e. to 'remember' the day of the Exodus, and
not to eat "chametz"; or did you understand this as one
commandent, i.e. to 'remember' the day of the Exodus - by
not eating "chametz"?
In your opinion, which interpretation makes more
sense.
Similarly, in 13:5 - what does the phrase
"ha'avodah ha'zot" refer to? Does this introduce the
pasuk that follows (and hence it refers to eating matza)
or does it refer back to 12:24-27 (and hence refers to
offering the korban pesach). [See how the various
commentators argue in this regard.]
3. Return now to 13:8. Based on the context from 13:3-7
what do the words "ha'hu" and "zeh" refer to?
Did you translate the word "ba'avur" - as 'because',
or 'for the sake of', (or something else)? How does that
translation affect your understanding of 13:8?
According to your understanding of 13:8, does this
pasuk instruct us to explain to our children:
(1) why we are eating matza, or
(2) why God took us out of Egypt?
Then, study the classical commentators on this pasuk,
noting how we find an amazing argument between Rashi (&
Ibn Ezra sides with him!) against Rashbam & Ramban. In
your opinion, which commentary makes more sense? Is it
possible that both opinions could be correct?
4. Based on your study, would you say the source and
underlying reason for our obligation to tell the story of
the Exodus is based only on 13:8, or also on 13:3? [Note
also Rambam Hilchot Chametz u'Matza 7:1.]
Finally, note as well Shmot 10:1-2, noting how that
pasuk as well may relate to the reason for how and why we
must tell the story of the Exodus at the Seder!
5. As you review the psukim cited above regarding the
Biblical command to 'tell the story of the Exodus', is it
clear precisely how we are to tell the story?
Assuming that you've read the Bible, in your opinion,
at what point in Jewish History should that story begin?
[e.g. - would you begin with the enslavement, or would you
begin back with Yaakov going down to Egypt, or with Yosef
& his brothers, or with Avraham Avinu, or with Terach, or
with Noach, or maybe even the story of Creation?]
Similarly, and at what point should the story end?
[e.g. - with the Exodus? the splitting of the sea?; Matan
Torah?; Conquering Israel?, building the Temple?]
Finally, in your opinion, would you say that the
primary focus of our 'story' should be to explain WHAT
happened, or should the story also discussed WHY it
happened? If so, explain why!
Relate your answer to this question, to your
answers to the questions above (and to underlying theme of
Sefer Breishit).
Keep your answers in mind, as we will discuss them
in our study of MAGID.
PART TWO - MASECHET PESACHIM
1. Review the mishnayot in the tenth perek of Masechet
Pesachim, noting how they provide the guideline for how we
are supposed to tell the story. Focus on the "mishnayot"
from the 'four questions' until the blessing on the second
cup.
Note how these mishnayot provide only a 'framework'
for how to tell the story - and explain that framework
(and format). In your opinion, why does this framework
leave so much latitude for the person telling the story to
decide for himself how to tell the story?
MATCHILIN B'GNUT...
2. The mishna provides us with a format for how to begin
and end the story - i.e. we begin our story with a
'derogatory' statement, and conclude with 'praise'.
See Mesechet Pesachim 116a, where we find two opinions
for how to fulfill 'matchilin bi-gnut':
Shmuel suggests that we begin with "avadim hayinu" -
we were once slaves...
Rav suggests - "m'tchila ovdei kochavim hayu Avoteinu"
- that our forefathers were once idol worshipers...
In your opinion, does this an argument concern
WHEN the story beings (i.e. Rav begins the story with our
enslavement/ and hence Sefer Shmot, while Shmuel begins
with Terach/ and hence Sefer Breishit) - OR - does their
argument simply reflect what is considered a more
'derogatory' statement (i.e. that our forefathers were
once slaves, or that they once didn't believe in God)?
To the best of your recollection, in the Haggada (when
we tell the story of the Exodus), what opinion do we
follow?
3. As you probably remember, we find both Rav & Shmuel in
our Haggadah; however both of their original short
statements - are completed by longer statements. Refer to
your Haggada, and attempt to understand why we 'lengthen'
these statements.
In relation to Shmuel's opinion - be sure to
compare with Devarim 6:20-24, noting our direct quote of
Devarim 6:21. [In your opinion, was this Shmuel's
original intention when he suggested "avadim ha'yinu"?]
In relation to Rav's opinion, be sure to see not only
Yehoshua 24:1-4; but also Yechezkel 20:1-10! Based on
both souces, do you think that Rav's original opinion
refers to the fact that Avraham Avinu's father (Terach)
was an idol worshiper; or that Bnei Yisrael in Egypt
(immediately prior to their redemption) were still
involved in idol worship (and nevertheless, God redeemed
us)?
MSAYMIM b'SHVACH
4. According to the Mishna, we are supposed to conclude
the story with 'praise'. In your opinion, where and when
do we do this in our Haggadah?
In your answer, relate to how we discuss the
Plagues, the song of Dayenu, and the first two psalms of
Hallel.
LFI DAATO SHEL HA'BEN AVIV m'LAMDO
5. The next statement of the Mishna provides yet another
'format' for how to 'tell the story' - i.e. the parent
must tell the story based on the 'educational level' of
the child.
In your opinion, when and how in MAGGID do we
apply this principle? [Do we apply this principle in
'practice' as well?]
In Part Five (of these questions) you will find an
additional battery of questions that will help you
appreciate how the section of the Four Sons in the Haggada
relates to this Mishna.
V'DORSHIM m'ARAMI OVED AVI...
6. Review Devarim 26:1-10 - based on those psukim, be
sure that you understand the meaning of this portion of
the Mishna, which basically provides us with a format of
how we are supposed to tell the story.
In our Haggada, do we follow this format? If so,
where and when (and how do we accomplish "v'dorshim")?
7. According to the Mishna, it would seem that we should
quote from Devarim 26:5-9; while in reality - our Haggada
only quotes thru 26:8, but does not include 26:9. Can you
explain why?
Do you think that our custom follows the original
intention of the Mishna, or that our custom changed due to
certain historical events?
8. Note how this commandment (in Devarim 26:1-10) to
'bring our first fruits' includes the annual recitation of
a special declaration (be every individual in Am Yisrael)
- better known as "mikra bikurim". In your opinion, what
is the purpose of this annual declaration (see 26:3-10),
and why can't we fulfill this obligation when there is no
Bet ha'Mikdash?
Based on your answer, could you suggest any
special significance for why the Mishna prefers that we
quote from the psukim of "mikra bikurim" to fulfill our
annual obligation of "sipur Yetziat Mitzraim"?
9. Compare Devarim 26:5-9 (in its context) with Breishit
15:7-18 (in its context). In your opinion, what is the
relationship between these two sources?
In general, how does Breishit chapter 15 relate to
"brit Avot"; and how does Devarim chapter 26 relate to
"brit Sinai" (see Devarim 26:16-19!).
THE RAMBAM in Hilchot chametz u'matza
10. See Rambam, Sefer Zemanin, Hilchot Chametz u-Matza,
chapter 7. Read the first six halachot, noting how Rambam
understood the psukim in Chumash and the Mishnayot. Note
how he understood Shmot 13:1-8, and whether he follows
Rav's opinion or Shmuel's.
11. Note as well how the Rambam records his own 'nusach'
(text) for MAGGID at the conclusion of Hilchot Chametz
u-Matza (immediately after chapter 8).
If you have time, compare Rambam's nusach to that in
your own Haggada, noting the sections that Rambam did not
include. Can you suggest a reason why?
======
PART THREE - ANALYZING MAGGID - step by step...
[THE 'BIGGER PICTURE']
1. Now it's time to see how we tell the story in the
Haggada. Our first task is to construct an outline.
[Basically, we are going to carefully create a table of
contents for MAGGID.]
To do so, open to the MAGGID section of your Haggada,
and (if it's not Shabbat or Yom Tov) take a blank sheet of
paper and pencil. Give a short title for each paragraph
or section in Maggid (i.e. beginning with 'Ha lachma anya'
until Hallel). Record each title on the left margin of
your paper, i.e. create a vertical list.
[If it is Shabbat, then keep this list in 'memory'.]
This may appear to be rather tedious, but as you
continue, you'll see how helpful this will be.
To help your study, you can download a one page
Haggada at the following link - www.tanach.org/haggada.pdf
.
2. Next, turn your list into an outline by grouping
together the paragraphs that carry a common topic. For
example, the five paragraphs that describe the 'four sons'
could be grouped together, so too Raban Gamliel's
statement concerning PESACH, MATZA, & MAROR.
Re-work your outline several times, attempting to
organize it into main topics and subtopics. When you are
finished, make sure that you can follow the flow from one
topic to the next. In essence, you should have created an
'outline' of MAGID.
3. Study your outline once again, and attempt to
ascertain how (and where) the story of the Exodus is
actually told.
Should you come across any section of MAGGID that does
not 'tell the story' of the Exodus, attempt to explain why
it is nonetheless included in this section of the Seder.
4. Based on your outline, where in MAGGID do we actually
tell the story of the Exodus ['sippur yetziat Mitzrayim']
in its entirety?
Relate your conclusions to the 'framework' for MAGGID,
as discussed in the mishnayot of Masechet Pesachim (and in
our questions in Part Two, above).
To better understand what we say in MAGGID, we will
now review each section (or paragraph), to determine how
it relates (or doesn't relate) to how we tell the story of
the Exodus.
By doing so, we will better understand how we fulfill
(or don't fulfill) the mitzva of "sippur yetziat
Mitzrayim" at our Seder.
HA LACHMA ANYA
1. Read the "ha lachma anya" paragraph. - In your
opinion, does this section serve as the beginning of the
story? If not, what is its purpose and why do we recite
it?
[Are you sure that this paragraph should be considered the
first part of MAGID, or could it be considered the last
part of YACHATZ (when we break the middle matza).
Explain!]
In the first line of this paragraph ['This is the
bread of affliction...'], the leader of the Seder is
clearly speaking to the people who are gathered at the
table. However, the second sentence - "kol dichfin..." -
appears to be an invitation to anyone in need to join in
the offering of a korban pesach, while including some
words of hope for a better future next year.
In your opinion, is the leader of the Seder now
extending an invitation to outsiders (if so, it's a bit
late), or is he quoting words that were spoken in a
previous generation?
If so, what generation is he quoting, and why?
[Relate to Shmot 12:3-14, especially
12:14.]
2. From this opening statement, it appears as though the
reason for eating MATZA is to remember what our
forefathers ate when they were slaves in Egypt. Is that
the same reason that the Torah gives? If so, where in the
Torah do we find that reason? Are there any other reasons
(in Chumash) for why we eat matza? [See Shmot 12:14-20;
12:34-39, 13:3-8 and Devarim 16:1-4.]
For what reason were Bnei Yisrael commanded to eat
matza with the original 'korban Pesach' in Egypt (see
Shmot 12:8 in its context). Was it because they were in a
rush?
[For a more detailed study, see the TSC shiur on Parshat
Bo concerning the two reasons for eating matza -
www.tanach.org/shmot/bo.txt .]
MA NISHTANA - The Four Questions
1. Clearly, the 'ma nishtana' is not the story, but can
you explain why these questions are recited at the
beginning of Maggid? Relate your answer to Shmot 13:8.
2. In your opinion, would you consider the "mah nishtana"
as four questions or one? If the latter, what is the 'one
question' and how does it relate to the 'four questions'?
Use your answer to explain why we never (directly)
answer these four questions at the Seder.
How and when do we answer the 'one question'?
To appreciate that 'one question', and how we
answer it in the Haggada - see Devarim 6:20-22!
AVADIM HAYINU
1. At first glance, this paragraph certainly sounds like
the beginning of a story. But carefully read the entire
paragraph (that begins with 'avadim hayinu') and ask
yourself what is/are its primary point(s)?
Are you sure that the story begins here? If not, can
you explain the purpose of this paragraph?
Does the text of "avadim hayinu" come from a
pasuk?
If so, where is that pasuk and what is its
context?
[When you give up, see Devarim 6:20-25.]
2. As you read those psukim, make sure that you understand
the meaning of the 'question' in 6:20, and how 6:21-25
(that begins with avadim hayinu) answers this question.
How does this answer (in 6:21-24) explain why we are
obligated to keep ALL of the mitzvot of the Torah?
3. Based on Devarim 6:20-22, can you explain why the
Haggada may have chosen specifically this pasuk to explain
WHY we are obligated to tell this story every year.
[Note as well how 6:20-21 can explain why the MA NISHTANA
comes before AVADIM HAYINU.]
4. There is a popular song sung at the Seder, "avadim
hayinu, ata bnei chorin". Are the words for this song in
the Haggada? If not, can you find a source for this song?
In your opinion, does this song correctly reflect
the main theme of MAGGID?
[Keep this question in mind as your continue your
study.]
5. Does the paragraph of "avadim hayinu" also explain WHO
is obligated to tell this story? If so, can you explain
why?
[Relate to a possible 'misunderstanding' of who would
be obligated, based on the opening phrase of Shmot 13:8.]
MA'ASEH R. ELIEZER bi-BNEI BRAK
6. In your opinion, does this section tell the story of
yetziat Mitzrayim? If not, what is its purpose?
As you read this paragraph, be sure that you
understand how this section directly relates to the
primary point of "v'afilu kulanu chachamim..." in the
"avadim hayinu" section that preceded it - in relation to
WHO is obligated to tell the story (and to what extent).
7. The next paragraph records a conversation among those
Rabbis who gathered in Bnei Brak - concerning the daily
commandment to 'remember' the story of the Exodus.
Clearly, this in not the story of the Exodus; however,
attempt to explain how this discussion of the daily mtizva
of "'zechira" [to remember] relates to our yearly
obligation of "sipur" [to tell the story] .
THE FOUR SONS
1. Clearly, this section doesn't tell the story.
However, can you explain its purpose in Maggid?
In your answer, relate once again to Shmot 13:8 as
well as to the Mishna's statement of 'lfi da'ato shel
ha-ben, aviv melamdo' - based on the level of the child,
the father should teach his son.
2. You may have also noticed that the answers to the four
sons provided in the Haggada are quite different from
those recorded in Chumash. First, verify this. Can you
explain why?
The reason for this will be discussed in a separate
battery of questions, found at the end of these questions.
[See Part Five.]
YACHOL me-ROSH CHODESH
1. This section is short, and easy to understand; but try
to explain why it is recited at this point in MAGGID.
Does it tell the story?
Does it discuss WHEN our obligation to tell this
story begins?
2. As you probably noticed, this section is simply one of
many that discuss 'secondary' topics before we actually
begin to tell the story of yetziat Mitzrayim? Note which
sections that we have discussed thus far answer the
following questions:
A. WHY are we obligated to tell the story?
B. WHO is obligated to tell the story?
C. HOW we are obligated to tell the story?
D. WHEN we are obligated to tell the story?
Can you identify a pattern?
Did you notice that the 'story' of the Exodus
itself has yet to be told? Can you explain why?
MI-TCHILA
1. This paragraph certainly sounds like a story. If so,
can you explain why the Haggada prefers to begin the story
of Exodus from the time period of Terach? Is it simply to
fulfill the opinion in the mishna that we begin the story
with a derogatory statement?
2. Read this section once again, and decide whether it is
indeed telling a story, or possibly making a 'statement'.
If the latter, be sure that you can differentiate
between the statement and its proof! [With what word does
the proof-text begin? If so, what is the primary point
made by this paragraph!
Would you consider this one statement, or two?
3. Review Yehoshua 24:1-4, noting how these psukim form
the 'proof-text'. Note as well how the following psukim,
i.e. Yehoshua 24:5-7, actually tell the story of yetziat
Mitzrayim. Can you explain why the Haggada does not quote
them, but instead only the first four psukim of that
chapter?
4 Return to the statement of 'mi-tchila', noting that it
contains two primary points. Which of these points is
proven by the psukim that are quoted, and which is not!
Then, read Yehoshua chapter 24 once again, this time
noting 24:14-26! Note how many times the phrase "la'avod
et Hashem" is repeated, as well as the main topic of
Yehoshua's challenge to the people - if they are willing
to 'serve God'! [Rather amazing!]
How do these psukim 'prove' the second half of the
opening statement? Would it be logical to assume that
when this section of the Haggada was first written, it was
assumed that the reader would be aware of the continuation
of Yehoshua chapter 24?
5.. If the primary point of the paragraph that begins
with mi-tchila is to make a 'statement', explain the
importance of this statement, and how the reason for why
God chose our forefathers relates to our obligation to
tell the story of Yetziat Mitzrayim.
Relate this statement as well to the popular song of
'avadim hayinu, ata bnei chorin'! [Be sure you that
understand the difference. - i.e. how this is the very
opposite point!]
BARUCH SHOMER HAVTACHATO
1. After reading this paragraph, decide if this is part
of the story, or yet another 'statement'. If the latter,
can you explain how it relates to the statement of the
previous paragraph? Explain as well how it relates to the
story of yetziat Mitzrayim.
Be sure that you understand why this section quotes
from the first covenant between God and Avraham Avinu
[better known as 'brit bein ha-btarim' (i.e. Breishit
15:13-18)].
To refresh your memory, it is recommended that you
read that entire chapter in Sefer Breishit, noting how
this covenant forecasts the framework for the events that
later unfold in the Exodus story. [Note especially
Breishit 15:13-18.]
2. Note that in MAGGID we are thanking God for keeping
His promise to Avraham Avinu to redeem Am Yisrael from
slavery. Note, however, that in that same covenant - God
had also promised Avraham Avinu to put his offspring into
slavery!
Can you explain why God found it necessary for this
process of becoming God's Nation to include 'affliction &
slavery in another land' followed by a miraculous
redemption - and only afterward conquest of the land and
the establishment of a sovereign nation!
In your answer, relate to the numerous commandments in
the Torah in regard to how we must be kind and considerate
to the stanger, widow and orphan, etc. - which are
consistently followed by the 'reminder' that we were once
slaves/strangers in Egypt!
How does this relate to the concept that God chose the
Jewish people to serve Him as His 'model nation'?
In what manner can this 'framework' of affliction be
considered a 'training process' in order to become God's
nation? In your answer relate to the concept of "kur
ha'barzel", as discussed in Devarim 4:20.
3. If indeed "brit bein ha'btarim" forecasts our slavery
and the ensuing redemption from Egypt - explain why the
story of the Exodus must begin with a mention of that
covenant.
Based on the above questions, would it make sense to
conclude that we must tell the story every year not only
to remember what happened, but also WHY that story took
place?
4. In your opinion, why are we obligated to thank God for
yetziat Mitzrayim - even though this event took place over
3500 years ago? How do these last two paragraphs in
MAGGID relate to this question?
How many other times during MAGGID do we mention
our need to feel as though we ourselves experienced the
Exodus. Based on the above questions, can you explain
why?
5. Based on this covenant, it appears that God wanted Am
Yisrael to be enslaved in Egypt in order to later redeem
them from that bondage. If so, does it make sense that we
should thank God for saving us from a calamity that he
purposely put us in?
In your opinion, is there anything that we say in
Maggid that relates to this question?
6. Return once again to the statement: 'mi-tchila ovdei
avoda zara hayu avoteinu..' noting the precise meaning of
the statement: 've-achshav kirvanu ha-Makom le-AVODATO'!
Explain the thematic importance of this statement, and
how it relates to 'brit avot'. [Relate once again to
Yehoshua 24:1-23.]
7. Was there a divine purpose for Bnei Yisrael's
enslavement in Egypt? If so, how does this relate to our
thanking God for yetziat Mitzrayim and the mitzva of
MAGGID?
Would you say that we are thanking God for the
event of yetziat Mitzrayim, the process, or the purpose of
that process? Explain how each possibility relates to the
questions above.
8. Review Shmot 13:8 once again, paying careful attention
to the translation of the phrase 'ba'avur zeh asa Hashem
li be-tzeiti mi-Mitzrayim'.
See the machloket between Ibn Ezra (& Rashi) and
Ramban on the meaning of 'ba'avur ZEH'.... Relate Rashi
and Ibn Ezra's interpretation to the above questions!
VE-HI SHE-AMDA
9. What does the word 'HI' in the paragraph of 've-HI
she-amda...' refer to? How does this paragraph relate to
brit bein ha-btarim and to the two previous paragraphs?
Again, would you consider this paragraph part of
the story of yetziat Mitzrayim, or yet another
'statement'?
If the latter, explain its thematic importance.
10. Does this paragraph explain WHY God saves in every
generation (when we may be in trouble)? Is the answer
implicit, based on the previous two paragraphs?
Why do you think that we raise the cup of wine
when we recite this section?
TZEH U-LEMAD or ARAMI OVED AVI
1. Review the section that begins with "tzeh u'lmad..."
noting how it forms a complex "drasha" on the psukim of
"arami oved avi" from Devarim 26:5-8.
To appreciate why the Haggada quotes this Midrash,
study Devarim 26:1-11, i.e. the mitzva of "mikra
bikurim".. Carefully study those psukim, and attempt to
understand the reason for this mitzva.
2. In your opinion, would you say that the purpose of
"mikra bikurim" is to thank God for our first fruits, or
to thank God for the Land (that He gave us as He promised
to our forefathers in "brit Avot")?
If the latter (which better be your answer), explain
why the first fruits serve as an appropriate 'token of our
appreciation'.
[For 'extra credit', relate this to the sin of Cain in
Breishit 4:1-5.]
3. Note how the proclamation in 26:5-8 - through which we
thank God for the land - begins with the story of yetziat
Mitzrayim (i.e. from 'arami oved avi...'), and follows the
pattern set by brit bein ha-btarim. Be sure you
understand this by comparing Devarim 26:5-8 with Breishit
15:13-18.
Based on this parallel, explain why 'mikra
bikkurim' could be understood as a yearly proclamation
through which we thank God for His fulfillment of brit
bein ha-btarim.
[Note the use of the word 'yerusha' in both! Note also
God's promise of the Land in Breishit 15:18]
4. If so, explain why Chazal may have included 'arami
oved avi' in the Haggada, and use it as the vehicle by
which we tell the story. Relate this to Mishnayot
Pesachim 10:4 - "ve-doresh me-arami oved avi..." (or
Pesachim 116a).
Relate also to the verb 'higadeti' (in Devarim
26:3) and the command 've-higadeta' in the source for
Maggid in Shmot 13:8 !
Note also Rambam in Hilchot Chametz u-Matza 7:4!
5. As you review the 'drasha' of 'arami oved avi' in the
Haggada, be sure that you understand how the Haggada
quotes each word [or phrase] from Devarim 26:5-8, and
elaborates on each quote (usually with psukim from
elsewhere in Tanach).
Be sure that you can follow how the Haggada uses this
as the mechanism by which we actually tell the story!
Would you agree that the obligation to 'tell the
story' [sippur yetziat Mitzrayim] is fulfilled by the
recitation of this "drasha"?
If so, would it make sense that this section
should be explained in a manner that everyone understands?
[Do most people pay attention to this part of the Haggada?
Should they?]
6. Where does this "drasha" of "arami oved avi" end?
Expalin how it leads into our discussion of the Ten
Plagues!
THE TEN PLAGUES
1. Note as well how the Haggada introduces the topic of
the Ten Plagues, i.e. how it flows from the drasha of
'arami oved avi'.
Can you explain why this is the last pasuk that the
Haggada quotes from arami oved avi (i.e. we only read thru
26:8, but don't read 26:9 - attempt to explain why).
2. In your opinion, are the 'multiplication tables' [i.e.
the plagues x5; x4, x5, etc.] an integral part of this
story or simply an 'add-on'?
Be sure that you understand how they are based on a
mathematical factor of five derived from the comparison
between Shmot 8:15 & 14:31. See also Tehillim 78:49, and
how that entire Psalm relate to the Plagues in Egypt. How
does this explain the second "derasha" that arrives at up
to 250 plagues?
3. Note that the Rambam does not include these
'multiplication tables' in his version of MAGGID. Can you
explain why?
DAYENU
1. Review the section titled DAYENU. Would you consider
this part of the story, or a form of 'shevach' [praise]
after the story is complete?
2. If we have completed telling the story of yetziat
Mitzrayim, what is the song of DAYENU coming to add?
How does it relate to the recitation of Hallel at
the conclusion of MAGGID? [Relate to the phrase "al achat
kama v'kama...".]
3. What does the word DAYENU imply? Do we really mean
that it would have been enough for Am Yisrael, had we only
been taken out of Egypt and not received the Torah or the
Land of Israel?!
[In other words, does dayenu imply that it 'would have
been enough', or what it 'would have been enough to thank
God' for?] In your answer, relate to the meaning of 'al
achat kama ve-kama...' (i.e. the kal va-chomer') in the
next paragraph.
4. In what manner could the Dayenu section be considered
not only 'praise', but also a 'continuation' of the story
of the Exodus.
If the latter, with what event does the story of the
Exodus end?
RABBAN GAMLIEL
1. Review Rabban Gamliel's statement, noting how we are
quoting the mishna in Pesachim. Which obligation is not
fulfilled unless we mention 'pesach matza u-maror':
the obligation of sippur yetziat Mitzrayim?
the obligation of korban pesach?
the obligation of achilat matza?
the obligation of "v'higadta l'bincha"?
Explain your answer.
2. Would you consider this part of the story, or another
'add on'?
If the latter, what is its purpose?
3. In your opinion, how did Rabbban Gamilel understand
the meaning of "ha'avoda h'azot" in Shmot 13:5, and now
did that affect how he understood "baavur ZEH" in 13:8!
BE-CHOL DOR VA-DOR
1. How does the statement of 'be-chol dor va-dor' relate
to our question of why we thank God for saving us from a
situation that He put us into? How does it relate to brit
bein ha-btarim?
2. Finally, note how (and why) we prove this statement
with a quote from 've-otanu hotzi mi-sham' which is taken
from Devarim 6:22. To appreciate why, review Devarim
6:20-24 once again, and attempt to explain the thematic
connection between this paragraph and the 'avadim hayinu'
paragraph that we recited at the beginning of Maggid.
Relate this as well to the 'strange' statement
made by Moshe Rabeinu to the new generation in Devarim
5:2-3!
3. Note that in our "nusach" of the Haggada we prove this
point with two psukim:
V"higadta l'vincha [See Shmot 13:8.], and
V'otanu hotzi m'sham [Devarim 6:22]
Can you explain why both psukim are necessary?
[Relate to the words "li" and "otanu".
4. Why is the statement of 'be-chol dor va-dor' so
critical towards understanding the theme of Maggid? Why
do you think that if forms the conclusion of Maggid, prior
to our recitation of the Hallel?
HALLEL
1. Be sure that you understand how the paragraph of
'lefichach' ties between the story and Hallel that we are
about to recite.
In your opinion, why do we recite only the first
two paragraphs of Hallel now, and save the remaining
paragraphs of Hallel for after the meal?
2. Note the opening psukim of Hallel - Tehillim 113,
especially - "ha'lelu AVDEI Hashem, ha'lelu et SHEM
Hashem..."
Relate this opening pasuk to the theme of MAGID
and the purpose of Yetziat Mitzraim. [Relate to the
'statement' of "m'tchila ovdei avada zara hayu avoteinu,
discussed above!]
3. The reason why we recite Tehillim 114 should be rather
obvious. But make sure that you understand why.
4. Review the final blessing of 'ga'al Yisrael', noting
how it relates to the overall theme of Maggid.
===
PART FOUR - THE THEME OF MAGGID
1. Based on your outline and your answers to the above
questions, what would you say is the primary purpose of
the mitzva of MAGGID?
Would you say that we tell the story in order to
remember HOW God saved us from Egypt, or WHY He saved us?
Did God provide us with freedom from slavery
simply for the sake of 'freedom' itself, or in order that
we become free to 'serve God' instead?
2. How does the story in MAGID relate to the connection
between God's choice of Avraham Avinu to become the
forefather a His special nation, and the historical
process through which we became that nation?
How does this answer the basic question concerning
why we are obligated to thank God in every generation for
a set of events that took place over three thousand years
ago?
3. What would you say is the difference between the daily
mitzva of 'zechirat yetziat Mitzrayim' (REMEMBERING the
Exodus - fulfilled when we read the third parsha of kriyat
shma) and the special mitzva on the Seder night of 'sippur
yetziat Mitzrayim' (TELLING THE STORY of the Exodus)?
How could the yearly mitzva of 'sippur' be
understood as the basis for our daily mitzva of 'zechira'?
4. What is the importance of passing on a tradition from
one generation to the next? How does the mitzva of MAGGID
help accomplish this goal? How does this explain the
involvement of children in the Seder, and special mitzvot
such as MATZA and MAROR etc.?
5. Could Korban Pesach and the mitzvot of the Seder night
be considered a yearly commemoration not only of yetziat
Mitzrayim, but also a yearly reminder of God's promise and
our covenantal commitment to brit avot and its purpose?
Explain your answer!
Relate this to Devarim 26:1-3, the purpose of
bringing our first fruits to Hashem.
==========
PART FIVE - THE FOUR SONS & SHMOT PEREK 12->13
1. Read the section in the Hagada concerning the four
sons: 'kenegged arba banim dibra Torah'. Note how the
Haggada is quoting the Midrash [Mechilta]. [Note also how
'baruch ha-Makom...' serves as a 'birkat ha-Torah' in
preparation for the study of this drasha!]
2. Try to explain the opening statement: 'kenegged
arba...'
What assumption is the Midrash making in regard to
why there are four sons (and not three or five)? Be
precise!
3. Next, look up the source in Chumash for each of these
four questions. Should you need help, see Shmot 12:26-27,
13:8, 13:14-15 & Devarim 6:20-21; but as your review these
sources, note the context of these psukim.
Do the answers to these questions in the Haggada
match the answers given in the Torah?
Did you ever notice this before? [If not, why?]
Do you have a simple explanation why most of the
answers that the Haggada gives are different than the
answers found in Chumash?
4. Now, scan the four sources once again, this time
paying careful attention to the general topic that Chumash
is discussing that leads up to each question.
Did you find four questions concerning the same
topic or do you find four different topics? If so,
explain what those topics are.
Note how the answers that Chumash provides for
each question relate directly to each respective topic;
while the answers that the Haggada provides relate to
questions concerning the Seder!
Can you explain why? Can you explain why this is
a drasha and not pshat of these psukim?
5. What do you think the Midrash is coming to teach us?
Why do you think this message is so important for
the Seder night that Chazal decided to include this
Midrash in the Haggada?
How does this relate to the statement in the
Mishna in the tenth perek of Pesachim -'lefi da'at
ha-ben, aviv melamdo - based on the level of the child,
the parent should teach him'?
be-hatzlacha
menachem
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