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<DIV><FONT face=Arial size=2><SPAN class=578183911-29032007>attached is also a
file with summary outline</SPAN></FONT></DIV>
<DIV><FONT face=Arial size=2><SPAN class=578183911-29032007>as well as a summary
of the shiur in a powerpoint presentation</SPAN></FONT></DIV>
<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER
[http://www.tanach.org]<BR>
In Memory of Rabbi Abraham Leibtag<BR> Shiurim in
Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>
UNDERSTANDING MAGGID - A biblical
Perspective<BR>
[revised
5765]<BR>
<BR>
Expression of
Gratitude<BR>
or<BR>
Recogniton of Destiny</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Should Passover be
understood as our 'holiday of freedom'<BR>- when we thank God for taking us out
of slavery?<BR> Certainly, the popular song of that we sing towards
the<BR>beginning of the Seder "avadim hayinu... ata benei chorin" -<BR>'We were
once slaves, but now we are free' - seems to state<BR>exactly that
point.<BR> However, if you read your Haggada carefully,
you'll<BR>notice that those words never appear (in that combination).<BR>And if
you study the Haggada, you'll notice that it states<BR>quite the opposite, i.e.
that we remain 'servants', but we<BR>simply have a new 'boss'!<BR> In the
following shiur, we uncover the biblical 'roots' of<BR>Maggid to better
appreciate how (and why) the Haggada tells<BR>the story of the
Exodus.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> Even
though we would expect that the entire MAGGID<BR>section of the Haggada would
tell the story of Yetziat<BR>Mitzrayim, our shiur will show how most of its
discussions<BR>relate to peripheral topics, while the story itself is told
in<BR>a rather cryptic manner.<BR> To appreciate how and
why, we begin our shiur with a<BR>discussion of the biblical source for our
obligation to tell<BR>that story at the Seder.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE SOURCE FOR MAGGID<BR>
Our obligation to tell the story of the Exodus (at the<BR>Seder) is based on a
set of psukim in Parshat Bo, where Bnei<BR>Yisrael are commanded (immediately
after they left Egypt):<BR> "Remember this day that you left Egypt... [by
eating matza<BR> etc.] - ve-HIGGADETA le-bincha - and you must TELL
your son<BR> on that day, saying: BA'AVUR ZEH..." (see Shmot
13:3-8).<BR> [See Rambam Hilchot Chametz u-Matza 7:1, note how
it is<BR> based on both 13:3 AND 13:8. See also Shmot
10:2!<BR>
Note also Sefer ha-Chinuch on Shmot 13:8. ]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In contrast to our daily
'passive' obligation to<BR>'remember' the Exodus [="mitzvat zechirat Yetziat
Mitzraim"] -<BR>which we fulfill with a short mention of that event in
our<BR>recitation of the third parshia of daily 'kriyat shma' (by<BR>reading
Bamidbar 15:41), on the evening of the 15th of Nisan<BR>we are obligated to
'actively' tell that story.<BR> However, even though
this commandment instructs us to<BR>'remember' this day by re-telling those
events to our<BR>children, the Torah is not very specific in regard to when
we<BR>should tell that story, how we should tell it, or from where<BR>that story
should begin.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>WHERE SHOULD WE BEGIN?<BR>
Let's contemplate for a moment where would be the best<BR>(or most logical)
point to start the story of Yetziat<BR>Mitzrayim from. One could entertain
several possibilities.<BR> The simplest and most obvious
approach would be to begin<BR>with Bnei Yisrael's enslavement in Egypt. In
fact, this is<BR>precisely where Sefer Shmot begins!<BR>
On the other hand, one could start a bit earlier with the<BR>story of Yosef and
his brothers, for that would explain how<BR>Bnei Yisrael first came to settle
down in Egypt. However, if<BR>we continue with that logic, we could go
back another<BR>generation to the story of Yaakov, or even back to story
of<BR>Avraham Avinu. [Or maybe even back to the story of
Creation!]<BR> This dilemma appears to be the underlying
reason behind<BR>the Talmudic dispute between Rav and Shmuel. Let's
explain:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>RAV & SHMUEL<BR> The
Mishna in the tenth chapter of Mesechet Pesachim sets<BR>some guidelines
concerning how to fulfill this obligation,<BR>including one of format:<BR>
"matchilim bi-gnut u-mesaymim be-shevach" -<BR> i.e. We begin
our story with a derogatory comment, and<BR> conclude it with
praise.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In the Gemara's subsequent discussion (see
Pesachim 116a),<BR>we find two opinions concerning what this opening
comment<BR>should be:<BR> · Rav - "Mi-tchila ovdei avoda
zara..." - At first our<BR> ancestors were idol
worshipers..."<BR>· Shmuel - "Avadim hayinu..." - We were once
slaves to<BR>Pharaoh in Egypt..."<BR> <BR> One
could suggest that Rav & Shmuel argue concerning what<BR>is considered a
more derogatory past - i.e. the fact that we<BR>were once slaves, or the fact
that we once idol worshipers.<BR>However, this dispute may also relate to a more
fundamental<BR>question - concerning where the story of Yetziat
Mitzrayim<BR>actually begins - from our slavery in Egypt (Shmuel), or
from<BR>the time of our forefathers (Rav).<BR> Even
though Shmuel's opinion seems to be the most logical<BR>place to begin from, for
the book of Exodus itself begin with<BR>our enslavement by Egypt, we will now
explain how Rav's<BR>opinion - that we begin from the time of Terach - may
stem<BR>from a more fundamental thematic
consideration.<BR> To show how, we must return to Sefer
Breishit to show how<BR>Am Yisrael's redemption from slavery was not only an act
of<BR>Divine kindness, but also an 'orchestrated' event in part of a<BR>complex
historical 'process' through which God develops an<BR>everlasting relationship
with His people.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>BRIT BEIN HA-BTARIM<BR>
Recall from our study of Sefer Breishit how God chose<BR>Avraham Avinu towards
the purpose of becoming the forefather<BR>of a nation that would represent Him -
by following His laws<BR>and establishing a nation in the land of Canaan.
Towards that<BR>goal God entered into a covenant with Avraham Avinu [=
'brit<BR>avot', see Breishit 15:18 and 17:7-8]. The first such<BR>covenant
is described in Breishit chapter 15, and known as<BR>"brit bein ha-btarim" [lit.
the 'covenant of the parts]' .<BR> In that vision, not
only did God promise the land to<BR>Avraham's offspring (see 15:18), He also
informed Avraham that<BR>it would take some four hundred years until that goal
would be<BR>realized:<BR> "Surely know that your offspring shall be
strangers in a<BR> land that is not theirs for 400 years. They will
be<BR> enslaved and oppressed." (15:13).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Only afterward would God
save them, and then in a most<BR>glorious fashion:<BR> "But I will bring
judgment against that nation that enslaves<BR> them, and they will then
leave with great wealth" (15:14).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Sefer Breishit does not
explain precisely why, but it<BR>appears that this long historical process of
'slavery and<BR>redemption' was part of a divine plan that would
facilitate<BR>the transformation of this chosen family into God's
special<BR>nation. As this nation was chosen to 'serve' God,
the<BR>experience of bondage in Egypt could be viewed as 'basic<BR>training' -
i.e. to prepare them for their future destiny.<BR>Furthermore, the miraculous
nature of their redemption would<BR>help create a certain sense of allegiance
and commitment.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> From this perspective,
Bnei Yisrael's slavery in Egypt<BR>and their subsequent redemption was not
incidental; rather it<BR>was part of an orchestrated set of events with a
divine<BR>purpose.<BR> As the purpose of that process
was to facilitate the<BR>achievement of the goal of the 'chosen nation', it was
first<BR>forecasted when God convened this covenant of brit bein ha-<BR>btarim
with Avraham Avinu.<BR> As we shall now show, this
deeper understanding of<BR>'divine purpose' in the entire process of Yetziat
Mitzrayim is<BR>alluded to in the very pasuk from which we learn
our<BR>obligation for Maggid<BR> Let's explain
how.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>VE-HIGGADETA LE-BINCHA - Shmot
13:8<BR> As we explained above, our obligation to tell
over the<BR>story of the Exodus is based on the pasuk in Parshat Bo:<BR>
"ve-HIGGADETA le-bincha ba-yom ha-hu leimor" -<BR> And you
must TELL your son on that day, saying: BA'AVUR<BR> ZEH
-<BR> for the sake of this -<BR> ASA Hashem li
BE-TZEITI mi-MITZRAYIM -<BR> God did for me when he took me
out of Egypt"<BR> (see Shmot
13:8).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Even though we all know
this pasuk by heart, it is not so<BR>easy to translate. [Try it yourself,
and you'll immediately<BR>notice the difficulty.]<BR>
Let's begin with the meaning of the word 'zeh' [this].<BR>Based on its context
(see 13:6-7), 'zeh' most probably refers<BR>to the matzot that we eat, for the
previous psukim describe<BR>the mitzva to eat matza for seven days. Hence,
this pasuk<BR>implies that we must tell our children: 'for the sake of
this<BR>matza - God did for me [these miracles] - when I left
Egypt'.<BR> However, it is not quite clear what this
implies. There<BR>are two possible interpretations: Either we must
explain to<BR>our children:<BR> · why God took us out of
Egypt - i.e. to eat matza! - or,<BR>· why we eat matza -
because God took us out of Egypt!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Even though we are most
familiar with the latter reason,<BR>the first interpretation seems to be the
simple meaning of the<BR>pasuk. As you'd expect, the classical
commentators argue in<BR>this regard.<BR> Ramban (on 13:8) explains (as
most of us understand this<BR>pasuk), that we eat matza to remember HOW God took
us out of<BR>Egypt. However Rashi (and Ibn Ezra)
disagree!<BR> In his commentary, Ibn Ezra explains (as
'simple pshat'<BR>implies) - that God took us out of Egypt IN ORDER that we
can<BR>eat matza! In other words, Ibn Ezra claims that
God<BR>intentionally placed Bnei Yisrael in slavery in order to<BR>redeem them -
to give them a reason to keep His mitzvot.<BR> Rashi provides a very
similar explanation, but widens its<BR>scope by stating that God took us out of
Egypt in order that<BR>we would keep ALL of His mitzvot, such as pesach matza
&<BR>maror.<BR> [Chizkuni offers a similar explanation, with a
slightly<BR> different twist - in the ZCHUT (as a reward) for
our<BR> readiness to perform the mitzvot of pesach matza & maror
for<BR> all generations - God redeemed us from Egypt.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Rashi and Ibn Ezra's
understanding of this pasuk fits<BR>beautifully with the theme we have discussed
thus far. When<BR>we eat matza and thank God for taking us out of Egypt,
we must<BR>tell our children how God intervened in our history from its<BR>very
inception - in order that we become His nation and keep<BR>His laws.<BR>
As we explained above, we find once again that MAGGID is<BR>about thanking God
for the entire relationship, not simply for<BR>a one-time event.<BR>
[Similarly, one could suggest that the 'korban Pesach' is<BR> not only a
thanksgiving offering for our salvation from<BR> Egypt, but more so as a
thanksgiving offering for the entire<BR> process of brit bein ha-btarim -
i.e. for becoming God's<BR> nation.<BR> <BR>
In our study of the Haggada, we will show how this<BR>specific point emerges as
a primary theme. It will also<BR>explain why the story of the Exodus
remains relevant in every<BR>generation.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> With this discussion in
mind, we will now study MAGGID<BR>itself, in an attempt to better understand HOW
we fulfill this<BR>mitzva of sippur Yetziat Mitzrayim when we read the
Haggada.<BR> ========</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>HOW WE TELL THE STORY<BR>
Even though the primary obligation of the Seder evening<BR>is to 'tell the
story' of Yetziat Mitzrayim, when we read<BR>Maggid at the Seder, it is not
clear where that story actually<BR>begins. To determine when, where, and
how we actually fulfill<BR>this mitzva, we will examine Maggid - one paragraph
at a time.<BR> As we study each paragraph, we will ask
ourselves: is<BR>this part of the story?<BR> If it is,
then we can determine how we tell the story.<BR> If it's
not, then we must explain why this paragraph is<BR>included in Maggid
nonetheless.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>'HA LACHMA ANYA'<BR> The
opening paragraph of MAGGID - 'ha lachma anya..' is<BR>definitely not the story
of Yetziat Mitzrayim, but rather a<BR>quick explanation to the guests about the
MATZA on the table.<BR>[On the meaning of 'lechem oni', see Further Iyun
section.]<BR> 'Kol dichfin...' serves as an open invitation for others
to<BR>participate, and seems to reflect what our forefathers said to<BR>one
another in Egypt when they prepared to partake in the<BR>first Korban
Pesach. [Recall that the matza eaten with the<BR>'korban Pesach' had
nothing to do with being in a rush, but<BR>rather reflected a 'poor man's bread'
["lechem oni"], see TSC<BR>shiur for Parshat ha'chodesh re" Two reasons for
matza.]<BR> In any case, it clearly is not the story of
Yetziat<BR>Mitzrayim, rather a very meaningful opening statement.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>'MAH NISHTANA'<BR>
Similarly, the 'ma nishtana' is not part of the story.<BR>Rather, we want the
children to ask questions to ensure that<BR>they will take interest in the story
that we are about to<BR>tell.<BR> As our obligation to
tell this story is based on the<BR>pasuk 've-higgadeta le-BINCHA' - and you must
tell your<BR>children... (see Shmot 13:8), it makes sense that we try
to<BR>capture their attention before we tell the story. However, as<BR>you
have surely noticed, this section contains only questions,<BR>but no
answers.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>'AVADIM HAYINU'<BR> At
first glance, the next paragraph: 'avadim hayinu...'<BR>seems to begin the
story. [In fact, it appears that we have<BR>followed Shmuel's opinion (in
Pesachim 116a) that we should<BR>begin the story with 'avadim
hayinu'.]<BR> However, if you take a minute to carefully
read this<BR>entire paragraph, you'll immediately notice that this<BR>paragraph
does NOT begin the story of Yetziat Mitzrayim.<BR>Instead, the paragraph of
'avadim hayinu' makes two very<BR>important statements. It
explains:<BR> · WHY we are obligated to tell this
story, i.e. had God not<BR> saved us, we'd still be
slaves till this day;<BR>· WHO is obligated to tell this story
- i.e. 've-afilu<BR>kulanu chachamim..' - and even if we [who gather] are all
very<BR>wise and learned and know the entire Torah, it remains<BR>incumbent upon
us to tell that story; and the more we<BR>elaborate, the better!<BR>
<BR> From this paragraph, it appears that before we
actually<BR>tell the story, the Haggada prefers to first discuss
some<BR>fundamentals relating to the nature of our
obligation!<BR> The first statement deals with a
fundamental question<BR>regarding why all future generations are obligated to
thank<BR>God for a redemption that took place thousands of
years<BR>earlier.<BR> The second statement comes to
counter a possible<BR>misunderstanding. Since the mitzva is based on the
pasuk 've-<BR>higgadeta le-bincha...', one might think that this mitzva
only<BR>applies to teaching children [i.e. those who don't know the<BR>story],
but those who already know the story may be exempt.<BR>Therefore, before we tell
the story, the Haggada must remind<BR>us that everyone is obligated - even 'know
it alls'.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>MA'ASEH BE-R.
ELIEZER...<BR> To prove this second point of the
previous ['avadim<BR>hayinu'] paragraph (that even ' know it alls' are obligated
to<BR>tell the story), the next paragraph in MAGGID quotes a story<BR>of five
great Torah scholars (in fact Tannaim) who gathered<BR>for the Seder in Bnei
Brak. Even though they certainly knew<BR>the story; nonetheless they spent
the entire evening (until<BR>dawn the next morning) telling over the story of
Yetziat<BR>Mitzrayim.<BR> [This is a very classic format for a Rabbinic
statement.<BR> First the Rabbis state the obligation [in our case,
that<BR> everyone is obligated to tell the story - even 'know it<BR>
alls'] - afterward they support that ruling by quoting a<BR> story [in our
case, the story of the five scholars who spent<BR> the entire evening
discussing the story of the Exodus, even<BR> though they surely knew
it.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Even though the Haggada does not quote their
entire<BR>conversation, in the next paragraph it does quote one of
their<BR>discussions. Let's explain why:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>AMAR RABBI ELIEZER BEN AZARYA...<BR> The
specific discussion that is quoted concerns the Biblical<BR>source for our daily
obligation to 'mention' the story of the<BR>Exodus (see Devarim 16:3). In
Hebrew, this obligation is<BR>commonly referred to as "zechira" [to remember],
in contrast<BR>to our 'once a year' obligation at the Seder of "sippur" -
to<BR>tell the story of the Exodus.<BR> Most likely, the Haggada chose to
quote this specific<BR>discussion as it relates to the obvious connection
between<BR>these two mitzvot ("zechira" & "sippur"). One could
suggest<BR>that the story we tell at the Seder ("sippur") serves as
the<BR>reference point for our daily mention ("zechira") of the<BR>Exodus - when
we recite the third 'parshia' of keriyat shema,<BR>every morning and
evening. To mention this story on a daily<BR>basis only becomes meaningful
if we first 'tell the story' in<BR>full (at least once a year).<BR>
<BR> Notice however, that we have recited several important<BR>paragraphs
in MAGID section that discuss the nature of our<BR>obligation to tell this story
- but the story itself has not<BR>yet begun!<BR> Before we continue with
our study of MAGGID, let's return<BR>once again to the pasuk of 'avadim hayinu'
- which MAGGID used<BR>to introduce this entire preliminary
section.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>AVADIM HAYINU & SEFER
DEVARIM<BR> To appreciate why MAGGID quotes specifically
this pasuk<BR>of 'avadim hayinu' to begin its discussion of our obligation<BR>to
tell the story of the Exodus, we must study its source (and<BR>context) in Sefer
Devarim.<BR> Recall from our study of Sefer Devarim how
Moshe Rabeinu<BR>delivers a lengthy speech (chapters 5 thru 26), in which
he<BR>reviews the numerous laws that Bnei Yisrael must observe once<BR>they
enter the land (see Devarim 5:1, 5:28, 6:1 etc.). As<BR>part of his
introductory remarks concerning those mitzvot -<BR>Moshe states as
follows:<BR> "Should [or when] your child will ask - What [obligates
us]<BR> to keep these laws and statutes and commandments that
God<BR> our Lord has commanded? -<BR> And you shall tell him -
AVADIM HAYINU le-Pharaoh be-<BR> Mitzrayim... - We were once slaves to
Pharaoh in Egypt, but<BR> God brought us out with a mighty
hand..."<BR> (See Devarim 6:20-21, and its
context.)<BR> <BR>
In other words, Sefer Devarim used the phrase 'avadim<BR>hayinu' to introduce
its explanation for why Bnei Yisrael are<BR>obligated to keep ALL of the
mitzvot.<BR> But when we continue to read that
explanation in Sefer<BR>Devarim, we find the reason WHY God took them
out:<BR> "ve-otanu hotzi mi-sham, lema'an havi otanu el
ha-aretz..."<BR> And God took us out in order to bring us to
the Land that<BR> He swore unto our fathers [='brit
avot].<BR> And the LORD commanded us to do all these laws, to
fear<BR> the LORD our God, for our good...<BR> And it
shall be the just thing to do, if we observe to do<BR> all these
commandments before the LORD our God, as He hath<BR> commanded us."
[See Devarim 6:22-25.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Here again, we find that
the Torah states explicitly that<BR>God took us out of Egypt for a purpose -
i.e. in order to<BR>inherit the Land and to serve God by keeping His
laws.<BR> This statement supports Rashi & Ibn Ezra's
interpretation<BR>of the pasuk 'ba'avur zeh...' (as we discussed earlier in
this<BR>shiur), that we are to explain to our children that God took<BR>us out
of (and put us into) Egypt, in order that we keep
His<BR>mitzvot.<BR> Therefore, it is very meaningful
that the Haggada chose<BR>specifically this pasuk of 'avadim hayinu' to
introduce its<BR>discussion of WHY we are obligated to tell the story
of<BR>Yetziat Mitzrayim on this special evening.<BR> In
fact, one could suggest that this may have been the<BR>underlying reasoning
behind Shmuel's opinion (in Pesachim<BR>116a). By stating that we begin
the story with the pasuk of<BR>'avadim hayinu', Shmuel is simply stating that
before we tell<BR>the story, we must explain the reason for this obligation
-<BR>just as we do in MAGGID!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE FOUR SONS<BR> The next
section of MAGGID - beginning with 'baruch ha-<BR>Makom', discusses the Four
Sons. Here again, we do not find<BR>the actual story of Yetziat Mitzrayim,
rather another aspect<BR>of 'defining our obligation', as this section discusses
HOW we<BR>should tell the story.<BR> This section reflects the statement
in the Mishna: 'ke-da'at<BR>ha-ben, aviv melamdo" - based on the level of the
child, the<BR>parent should teach [the story]. [See Pesachim
116a.]<BR> Based on this dictum, the Haggada quotes a Midrash,
which<BR>describes how we tell the story to four different types of<BR>children,
corresponding to four psukim in Chumash where the<BR>father answers his
son. This section teaches us how to be<BR>'dynamic' teachers as we tell
over the story, and adapt it to<BR>the level of our audience.<BR> [For a
deeper understanding of this section, see the TSC<BR> shiur on 'The Four
Sons' - tanach.org/special/4sons.doc]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> It should also be noted
that the opening statement of<BR>this section: 'baruch ha-Makom...' serves as a
'mini' 'birkat<BR>ha-Torah' as we are about to engage in the study of a
Mechilta<BR>- the Midrash on Sefer Shmot. [The quote of the
Mechilta<BR>itself begins with 'keneged arba banim dibra Torah...'.]<BR>
<BR> Note however, that even though we have entered a
lengthy<BR>discussion concerning HOW to tell the story, we haven't even<BR>begun
to tell the story yet!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>"YACHOL ME-ROSH
CHODESH"<BR> In the next section, beginning with:
'yachol me-rosh<BR>chodesh...' we discuss yet another aspect of our
'obligation<BR>to the tell the story' - this time concerning WHEN we
are<BR>obligated. Here, the Haggada quotes an analytical Rabbinic<BR>study
of the pasuk: 've-higgadeta le-bincha' (Shmot 18:8) -<BR>arriving at the
conclusion that the story must be told on<BR>evening of the Seder.<BR>
<BR> To follow the logic of this conclusion, note how it is<BR>supported
by a careful reading of Shmot 13:5 in relation to<BR>13:3 and 13:8, as well as a
possible understanding of 12:14<BR>("ve-haya ha-YOM ha-ZEH lezikaron" in 12:14)
based on 12:1-3!<BR>Based on those psukim, one could reach the conclusion that
our<BR>obligation to tell the story may begin from the first day
of<BR>Nissan. This halachic drasha (which we quote) teaches us that<BR>our
obligation to tell the story falls out exactly on the<BR>evening of the 15th of
Nissan, and not any earlier or later.<BR> Once again, we
find another definition relating to our<BR>obligation to tell the story, but we
haven't told the story<BR>yet!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> [At most Seders, probably at least an hour
has gone by, but<BR> we haven't even begun to tell the
story!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>"MI-TCHILA OVDEI AVODA
ZARA..."<BR> After defining the various aspects of our
obligation, it<BR>appears that MAGGID finally begins telling the story with
the<BR>paragraph that begins with "mi-tchila ovdei avoda zara..."<BR>(apparently
following Rav's opinion in Pesachim 116a).<BR> If so, it would seem that
we actually begin the story with<BR>the story of our forefathers [the Avot] and
how Avraham grew<BR>up within a family of idol worshipers.<BR> However, if
you read this paragraph carefully, you'll notice<BR>it isn't a story at
all. Instead, the Haggada is making a<BR>very important statement, and
then proves that statement by<BR>quoting some psukim from Yehoshua chapter
24.<BR> Let's explain by taking a closer look at this
statement<BR>and its proof.<BR> <BR>THE STATEMENT:<BR> "Mi-tchila
ovdei avoda zara.hayu.avoteinu, ve-achshav<BR> kirvanu ha-Makom
le-avodato"<BR> At first, our forefathers were servants to
strange gods -<BR> but now, God has brought us closer to Him -
[in order] to<BR> serve Him!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE PROOF:<BR> "And Yehoshua said to the
people: 'Thus says the LORD, the<BR> God of Israel: Your fathers dwelt in
the past - beyond the<BR> River, even Terach - the father of Avraham, and
the father<BR> of Nachor - and they served other
gods.<BR> And I took your father Avraham from beyond the
River, and<BR> led him throughout all the land of Canaan, and
multiplied<BR> his seed, and gave him Yitzchak.<BR> And
I gave unto Yitchak Yaakov and Esav; and I gave Esav<BR> mount Seir, to
possess it; and Yaakov and his children went<BR> down into Egypt"
(Yehoshua 24:2-4).<BR> <BR> This
statement should not surprise us, for once again we<BR>find the Haggada
emphasizing the point (discussed above) that<BR>God chose the people of Israel
for a purpose - i.e. to serve<BR>Him!<BR> However, if you follow the proof
that the Haggada brings for<BR>that statement, you'll notice that it only proves
the first<BR>half, i.e. that we were once idol worshipers, but it
doesn't<BR>proves the second half - that God brought us close in order
to<BR>serve Him.<BR> The solution to this problem is very simple. To
show how<BR>this quote from Yehoshua proves the second point as well,
we<BR>simply need to read the continuation of Yehoshua chapter 24.<BR>In that
chapter, after teaching a short 'history lesson' (see<BR>24:2-13), Yehoshua
challenges the people saying:<BR> "Now - fear the LORD, and serve
Him in sincerity and in<BR> truth; and put away the gods which your
fathers served<BR> beyond the River, and in Egypt; and serve ye the
LORD.<BR> And if it seem evil unto you to serve the LORD,
choose<BR> you this day whom you will serve; whether the gods
which<BR> your fathers served that were beyond the River, or the
gods<BR> of the Amorites, in whose land you dwell; but as for me
and<BR> my house, we will serve the LORD" (Yehoshua
24:14-15).<BR> <BR> The entire reason
why Yehoshua gathered the people in<BR>Shchem and reviewed their history was in
order to challenge<BR>them with this goal - i.e. their willingness to truly
serve<BR>God. After all, as Yehoshua explains, it was for this
very<BR>reason that God chose Avraham Avinu. Thus the proof on
the<BR>second half of the opening statement comes from the<BR>continuation of
that chapter!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Note as well how the chapter continues,
emphasizing over and<BR>over again this same theme:<BR> "And the people
answered: 'Far be it from us that we should<BR> forsake the LORD, to serve
other gods; for the LORD our God,<BR> He it is that brought us and our
fathers up out of the land<BR> of Egypt, from the house of bondage, and
that did those<BR> great signs in our sight...<BR> therefore we also
will serve the LORD; for He is our God.'<BR> And Yehoshua said
unto the people: 'You cannot serve the<BR> LORD; for He is a holy God; He
is a jealous God; He will not<BR> forgive your transgression nor your
sins....<BR> And the people said: 'Nay; but we will serve the
LORD.'<BR> And Joshua said unto the people: 'You are witnesses
that<BR> you have chosen God to serve Him. - And they said: 'We
are<BR> witnesses.'--<BR> And the people said unto
Yehoshua: 'The LORD our God will<BR> we serve, and unto His voice will we
hearken.'<BR> So Yehoshua made a covenant with the people that
day, and<BR> set them a statute and an ordinance in
Shechem."<BR>
[See Yehoshua 24:16-25!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> There can be no doubt that
the proof of Rav's statement<BR>of 'mi-tchila...' comes from the continuation of
Yehoshua<BR>chapter 24. Most probably, when this section was
first<BR>composed, the Haggada assumed that its readers were well<BR>versed in
Tanach, and knew the continuation of that chapter.<BR> [Should you be
looking for something novel to do at your<BR> Seder, you could have the
participants read from this<BR> section. Note as well that Yehoshua
24:5-7 is an excellent<BR> (albeit short) review of the story of Yetziat
Mitzrayim.<BR> Once you're at it, you might as well study Devarim
6:20-25<BR> as well.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> With this background, we
can better understand why this<BR>statement of 'mi-tchila' sets the stage for
the story that we<BR>are about to tell, for it explains why God chose Avraham -
in<BR>order that his offspring become a nation that will serve
Him.<BR> Note as well how psukim that we do quote from
Yehoshua<BR>(see 24:2-4) form a beautiful summary of Sefer Breishit, as<BR>they
focus on the key stages of the 'bechira' process. [See<BR>TSC shiurim on
Sefer Breishit.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The next paragraph of
MAGGID will identify the direct<BR>connection between the statement of
'mi-tchila' and the story<BR>of Yetziat Mitzrayim.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>"BARUCH SHOMER
HAVTACHATO"<BR> In the next paragraph we find once again
a 'statement',<BR>and not a story. Let's read carefully to try to
understand<BR>how this statement and proof connect to the
previous<BR>paragraph.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>STATEMENT:<BR> "Baruch shomer havtachato... -
Blessed is He who keeps His<BR> promise [of redemption] to Am Yisrael, for
God had<BR> calculated the end [time for redemption] as He had
promised<BR> Avraham Avinu at brit bein ha-btarim. As God
stated:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PROOF:<BR> 'Know very well that your
offspring will be strangers in a<BR> foreign land which will oppress and
enslave them for four<BR> hundred years. But that nation who will
oppress them I will<BR> judge, and afterward they will go out with great
wealth"<BR>
[See Breishit 15:13-18].</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In this statement and proof, we thank God
for keeping His<BR>promise to Avraham Avinu, at brit bein ha-btarim, to
redeem<BR>Bnei Yisrael after the four hundred year time period
was<BR>complete. But behind this statement lies the very reason for<BR>why
we must tell the story of Yetziat Mitzrayim - for God put<BR>us into Egypt in
order to take us out! In other words, our<BR>slavery and redemption were
for the purpose that we would be<BR>able to serve Him.<BR> It is because
of God's message to Avraham Avinu at "brit<BR>bein ha-btarim" that anyone
telling the story of the Exodus<BR>must begin with the story of God's choice of
Avraham Avinu to<BR>become His special nation. As we explained earlier in
our<BR>shiur, that redemption process was part of a divine plan, for<BR>that
original covenant forecasted that Avraham's offspring<BR>would first undergo
bondage in a foreign land, from which God<BR>would redeem them, in order to make
them His great nation.<BR> As we thank God for
fulfilling His promise to Avraham, we<BR>thank God for His covenant and its
purpose, not just for<BR>taking us out of Egypt. This point is proven in
the next<BR>paragraph:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>"VE-HEE SHE-AMDA"<BR> Now
we find yet another important statement, connecting<BR>those events of the past
with today:<BR> "ve-HEE she-amda la-avoteinu ve-LANU "<BR> - And it
is THIS [COVENANT, i.e. brit bein ha-btarim] which<BR> stood for our
fathers, AND for us as well.<BR> For not only once [during our history]
were we in danger of<BR> destruction; but in EVERY generation we are
endangered, but<BR> God comes to save us [for the sake of His
covenant]."<BR> <BR> The word 'HEE' in this statement obviously
refers to the<BR>promise ['havtacha'] of brit bein ha-btarim (mentioned in
the<BR>previous paragraph). This statement is so important that
our<BR>custom is to raise the cup of wine before reciting
this<BR>proclamation!<BR> Here we explain that "brit
bein ha-btarim" was not merely<BR>a 'one-time coupon' promising one major
redemption, but rather<BR>it defined an eternal relationship between God and His
people.<BR>The events of Yetziat Mitzrayim are only the initial stage of<BR>this
everlasting relationship. Therefore, anytime in our<BR>history, whenever
we are in distress - God will ultimately<BR>come to redeem us; for the purpose
of why were chosen [i.e. to<BR>serve God] remains eternal.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This provides us with a
deeper understanding of why every<BR>generation must tell-over the story of
Yetziat Mitzrayim. At<BR>the Seder, we are not simply thanking God for the
'event' but<BR>rather for the entire 'process'. Yetziat Mitzrayim was
not<BR>simply a 'one-time' act of redemption. Rather, it was a<BR>critical
stage in an on-going historical process in which God<BR>desires that Am Yisrael
become His special nation.<BR> As this purpose is
eternal, so too the need to remind<BR>ourselves on a yearly basis of the key
events through which<BR>that process began. Or we could summarize by
saying that we<BR>tell the story not only to thank God for what happened,
but<BR>more so for why it happened.<BR> This
understanding explains why redemption requires<BR>spiritual readiness, for in
every generation Bnei Yisrael must<BR>show their willingness to be faithful to
that covenant. In<BR>our shiur for Parshat ha-Chodesh, we explained how
this<BR>concept explains the symbolism of why we must rid ourselves
of<BR>chametz, prior to and during the time when we thank God for<BR>Yetziat
Mitzrayim.<BR> [This may explain why we invite Eliyahu ha-navi, as we
begin<BR> the final section of the Haggada, in hope for our
future<BR> redemption, see final psukim of Sefer Mal'achi -
where<BR> Eliyahu comes to help the nation perform proper 'teshuva'
--<BR> not by chance - the Haftara for Shabbat ha-Gadol!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> [At most Seder's - over an hour has surely
passed; yet we<BR> still haven't told the story!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>"TZEY U-LMAD" / "ARAMI OVED
AVI"<BR> With this thematic background complete, the
Haggada is<BR>finally ready to tell the story (for those who are
still<BR>awake). However, as you may have noticed, we do not tell
the<BR>story in a straightforward manner.<BR> Take a
careful look at the next section of MAGGID, noting<BR>how the Haggada takes four
psukim from Devarim 26:5-8, and<BR>quotes them one word (or phrase) at a
time. Each quote is<BR>followed by a proof of that phrase, usually from
either the<BR>story of the Exodus in Sefer Shmot or from a pasuk in
Sefer<BR>Tehillim.<BR> [To verify this, be sure to first review Devarim
26:1-9<BR> before you continue.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This section begins with
"tzey u-lmad: ma bikesh<BR>Lavan...." which is simply a drasha of the opening
phrase<BR>'arami oved avi', and then continues all the way until the<BR>'makkot'
-the Ten Plagues. In a nutshell, this section<BR>constitutes a rather
elaborate Midrash on four psukim from<BR>'mikra bikkurim' (Devarim
26:5-8).<BR> The reason why MAGGID chooses this format
to tell the<BR>story is based once again on a statement in the Mishna in
the<BR>tenth chapter of Masechet Pesachim: "ve-dorshin me-arami oved<BR>avi ad
sof ha-parasha" - and then we elaborate on the psukim<BR>from 'arami oved avi'
until the end of that unit - and that is<BR>exactly what the Haggada
does!<BR> In other words, the Haggada uses the psukim of
'mikra<BR>bikkurim', beginning with 'arami oved avi' as a 'framework'<BR>for
telling over the story of Yetziat Mitzrayim. Even though<BR>'technically'
it would suffice to simply quote these psukim,<BR>since our obligation is to
tell the story at length, we<BR>elaborate by supporting each word with an
additional pasuk.<BR> [In fact, we are quoting a Sifrei - the Midrash on
Sefer<BR> Devarim, which was composed for this very purpose.]<BR>
<BR> Practically speaking, this point is critical for us
to<BR>understand, for it is when we read this section - we fulfill<BR>our
obligation of sippur Yetziat Mitzrayim - and hence this<BR>should be the most
important section of MAGGID!<BR> [Unfortunately, this section is usually
one of the most<BR> neglected parts of the Haggada, since we are usually
'out of<BR> steam' by the time we reach it. Also, if one is not
aware<BR> of the elaborate nature of these quotes, it is quite<BR>
difficult to understand what's going on. Therefore, it's<BR>
important that we not only pay attention to this section,<BR> but we
should also be sure at this point to explain the<BR> details of the story
to those who don't understand these<BR> psukim.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>WHY MIKRA BIKKURIM?<BR> It
is not by chance that Chazal chose to incorporate a<BR>Midrash of "mikra
bikkurim" - even though it is rather cryptic<BR>- as the method through which we
fulfill our obligation of<BR>sippur Yetziat Mitzrayim. Let's explain
why.<BR> Recall from our shiur on Parshat Ki Tavo, that
in essence<BR>mikra bikkurim (see Devarim 26:1-10) serves as a
proclamation<BR>thanking God for His fulfillment of the final stage of
brit<BR>bein ha-btarim.<BR> [This is supported by numerous textual and
thematic<BR> parallels between the psukim of mikra bikkurim (Devarim
26:1-<BR> 9), and brit bein ha-btarim (see Breishit 15:7-18). Note
as<BR> well the use of the word 'yerusha' in 26:1 and in
15:1-8!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This proclamation
constitutes much more than simply<BR>thanking God for our 'first fruits'.
Rather, it thanks God<BR>for the Land (see Devarim 26:3) that He had promised
our<BR>forefathers (in brit bein ha-btarim / see Breishit 15:18).<BR>The 'first
fruits' are presented as a 'token of our<BR>appreciation' for the fact that God
has fulfilled His side of<BR>the covenant.<BR> As mikra
bikkurim constitutes a biblical 'nusach'<BR>['formula'] through which one thanks
God for His fulfillment<BR>of brit bein ha-btarim, one could suggest that it was
for this<BR>reason that the Mishna chose these same psukim as its<BR>framework
for telling the story of Yetziat Mitzrayim.<BR> [Recall that Yetziat
Mitzrayim was the first stage of God's<BR> fulfillment of that
covenant. This may explain why the<BR> Haggada only quotes the first
four psukim of mikra bikkurim<BR> (where it talks about Yetziat Mizraim)
but not the pasuk<BR> that describes how He bought us into the Promised
Land.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This neatly explains why MAGGID focused on
brit bein ha-<BR>btarim in the two paragraphs that preceded this
section!<BR> Finally, note also the word 'higgadeti' in Devarim 26:3
and<BR>compare it with the word 've-higgadeta' in Shmot 13:8!<BR>[Almost sounds
like a 'gezera shava'! This would supply us<BR>with yet another reason to
connect these two mitzvot together.<BR> See also Rambam Hilchot Chametz
u-Matza chapter 7,<BR> especially halacha 4.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE MULTIPLICATION
TABLES<BR> Recall how the drasha of the final pasuk from
mikra<BR>bikkurim led us into the Ten Plagues. At this point,
the<BR>Haggada quotes an additional drasha - by R. Yossi ha-Glili -<BR>that
there must have been 5 times as many plagues at the Red<BR>Sea than were in
Egypt [based on the ratio - 'etzba' of the<BR>Makkot to 'yad' at Kriyat
Yam Suf, i.e. hand/finger = 5/1].<BR> Then R. Eliezer
and R. Akiva add multiples of 4x and 5x<BR>for each plague - based on Tehillim
88:49.<BR> Note in the Rambam's nusach of MAGGID, he skips this
entire<BR> section. This suggests that this Midrash is an
additional<BR> 'elaboration', but not a necessary part of the story that
we<BR> must tell. In other words, if you need to skip
something,<BR> this section is a 'good candidate'.]<BR>
<BR>DAYENU<BR> Now that the story is finished, the
Haggada continues<BR>with the song of DAYENU, as it serves as both a poetic
summary<BR>of this story and a form of HALLEL (praise). [Once again,
we<BR>follow the format of the Mishna 'matchilin bi-gnut
u-mesaymim<BR>be-shevach'.]<BR> It is interesting to
note that we find 15 levels of<BR>praise in the Dayenu, that most probably
correspond to the 15<BR>steps leading to the Bet ha-Mikdash, better known as the
'shir<BR>ha-ma'a lot', i.e. the 15 psalms in Tehillim (120-134) /<BR>composed
for each step.<BR> Finally, note how Dayenu discusses
fifteen 'stages' in<BR>the redemption process. This beautifully reflects
the theme<BR>that we have discussed thus far - that we are thanking God
for<BR>the entire process, and not just for a specific event!<BR> [Note as
well that 'al achat kama ve-kama' is an integral<BR> part of the Dayenu
section. A separate 'mini-shiur' on the<BR> topic of Dayenu, is
available on TSC WEB Site - see<BR> <A
href="http://www.tanach.org/pesach.htm">www.tanach.org/pesach.htm</A>
]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>"RABBAN GAMLIEL"<BR> Before
we complete our story, the Haggada wants to make<BR>sure that we also fulfill
Rabban Gamliel's opinion (in<BR>Masechet Pesachim chapter 10) that we have not
fulfilled our<BR>obligation of "v'higadta l'vincha" unless we have
mentioned<BR>the reasons for the commandments of PESACH, MATZA &
MAROR.<BR> It would appear that Ramban Gamliel understands that
the<BR>word "zeh" (in Shmot 13:8) refers to the 'korban Pesach' -<BR>probably
based on his understanding that the phrase "ha'avoda<BR>ha'zot" in 13:5 also
relates to 'korban Pesach'. Hence, Raban<BR>Gamliel requires that we
explain to our children (and whoever<BR>is gathered) why we are eating the
pesach, matza, and maror.<BR> Rabban Gamliel's statement
could also imply that our<BR>obligation of eating matza and maror is not
complete unless we<BR>explain how they connect to the story that we just
told. This<BR>would explain why it is added at the conclusion of the
"sippur<BR>Yetziat Mitzrayim" section, as we are about to fulfill
our<BR>obligation to eat matza, and maror.<BR> [In our times, this
section may also be considered a 'fill<BR> in' for the KORBAN PESACH
itself. During the time of the<BR> Bet ha-Mikdash, MAGGID was said
while eating the korban<BR> pesach. Nowadays, since the korban
cannot be offered, we<BR> mention pesach, matza, and maror instead of
eating the<BR> korban. Thus, this section forms an excellent
introduction<BR> to the Hallel, which in ancient times was recited as
the<BR> Korban Pesach was offered, and later when it was
eaten.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This section forms the
conclusion of "sippur Yetziat<BR>Mitzrayim", and sets the stage for our reciting
of Hallel - to<BR>praise God for our salvation.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>"BE-CHOL DOR VA-DOR"<BR>
Before we say HALLEL, we must qualify our praise. Again,<BR>we return to
our underlying theme (based on brit bein ha-<BR>btarim) that every generation is
obligated to thank God for<BR>Yetziat Mitzrayim. Therefore, we conclude by
stating that in<BR>every generation each individual must feel as though
HE<BR>himself was redeemed from Egypt. Once we understand the<BR>integral
connection between the events of Yetziat Mitzrayim<BR>and brit avot, i.e. our
purpose as God's special Nation, this<BR>statement of:`"be-chol dor va-dor
chayav adam lir'ot et atzmo<BR>ke-ilu hu yatza mi-Mitzrayim..." takes on
additional<BR>significance.<BR> One could suggest that
this closing statement complements<BR>the opening statement of MAGGID (in the
avadim hayinu<BR>paragraph) that had God had not taken us out of Egypt we
would<BR>still enslaved until this very day. Now that we have told
the<BR>story of Yetziat Mitzrayim, we are supposed to feel as though<BR>we
ourselves were redeemed from Egypt. [It also reflects are<BR>statement of
"ve-hee she-amda... be-chol dor va-dor kamim<BR>aleinu..." in the middle of the
Haggada.]<BR> As explained by the Chumash itself in
Devarim 6:20-25,<BR>the events of Yetziat Mitzrayim obligate Am Yisrael to
keep<BR>not only the mitzvot of Pesach but ALL of the mitzvot of
the<BR>Torah! [See Sefer Kuzari section 1.]<BR> [Note how the phrase
"ve-otanu hotzi mi-sham" that we recite<BR> in this section of MAGGID is
quoted from Devarim 6:23! Note<BR> as well how Chazal most probably
arrived at this conclusion<BR> based on Moshe Rabeinu's statement in
Devarim 5:2-3 (at the<BR> very beginning of his main speech) that God's
covenant at<BR> Har Sinai was made with the new generation, even though
they<BR> themselves were not born yet!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Therefore, in this final
stage of MAGGID, we praise God<BR>for Yetziat Mitzrayim, feeling as though we
ourselves were<BR>redeemed. Furthermore, if the entire process of
Yetziat<BR>Mitzraim was in order to prepare Am Yisrael - to enable them<BR>to
fulfill their national destiny, then it becomes imperative<BR>that every member
of Am Yisrael feels as though they<BR>experienced that 'training mission'.
[See Part Two for a more<BR>complete explanation.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>LEFICHACH / HALLEL<BR> As
an introduction to the first two chapters of HALLEL,<BR>we recite
'lefichach...'. Note how this section contrasts<BR>'suffering' with
'redemption' (note the numerous examples).<BR>This too may reflect our theme
that we thank God for the<BR>process, and not just for the
event.<BR> The two chapters of Hallel that we recite at
this time<BR>are also quite meaningful. The reason for 'be-tzeit
Yisrael<BR>mi-Mitzrayim' is rather obvious. But note the opening
words<BR>of the first chapter:<BR> "hallelu AVDEI
Hashem, hallelu et SHEM Hashem..."</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In other words, as we
remain God's servants ['avdei<BR>Hashem'], it is incumbent upon us to praise
Him.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE 'SECOND CUP'<BR> We
conclude Maggid with the blessing of "ge'ula"<BR>[redemption] on the 2nd cup of
wine.<BR> As we recite this blessing, note how most
fittingly we<BR>express our hope that we will become worthy of
God's<BR>redemption speedily in our own time</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A CONCLUDING THOUGHT<BR>. Most of
us are familiar with a concept called 'hakarat ha-<BR>tov' - recognition of
gratitude. Simply translated, this<BR>means that people should express
their gratitude for help (or<BR>assistance) provided by others. In
relation the Seder, by<BR>telling the story of Yetziat Mitzrayim [the Exodus]
and<BR>reciting afterward the Hallel [praise], we express our<BR>gratitude to
God for our redemption from slavery in Egypt.<BR>
However, if this national sense of "hakarat ha-tov" is<BR>the sole purpose of
Maggid, then a very serious question<BR>arises when we pay attention to the
details of the story that<BR>we have just told. Recall (from the paragraph
"baruch shomer<BR>havtachato...") how we thank God in the Haggada for
the<BR>fulfillment of His covenant with Avraham Avinu -that he
would<BR>ultimately save Am Yisrael from their bondage. Yet in
that<BR>very same covenant, God promised not only our redemption, but<BR>also
our enslavement! [See Breishit 15:13-15.]<BR> If there
was a real teenage [or 'chutzpedik' ]son at the<BR>table, he could ask a very
good [but 'cynical'] question:<BR> Why should we thank God for taking us
out of Egypt, after<BR> all - it was He who put us there in the first
place!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> To answer this question,
I'd like to introduce the<BR>concept of 'hakarat ha-ye'ud' [shoresh
yod.ayin.daled] - the<BR>recognition of destiny [and/or purpose]; in contrast
to<BR>"hakarat ha-tov".<BR> We claim that our obligation
to 'tell the story of the<BR>Exodus' stems not only from our need to remember
what<BR>happened, but more so - from our need to remember why
it<BR>happened. In other words, we are actually thanking God for<BR>both
putting us into slavery and for taking us out; or in<BR>essence - we thank God
for our very relationship with Him, and<BR>its purpose - as we must recognize
the goal of that process<BR>and the purpose of that relationship.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In our shiur, we have both
discussed the biblical<BR>background that supported this approach, and shown how
this<BR>understanding helped us appreciate both the content of<BR>structure of
Maggid.<BR> This point of hakarat ha-ye'ud is exactly
that we<BR>emphasized in our introduction. As our 'ye'ud' - our destiny -<BR>is
to become a nation that will serve Him, God found it<BR>necessary to send us
down to Egypt in order that He could<BR>redeem us.<BR> <BR> This
could be the deeper meaning of Rashi's interpretation<BR>of the pasuk
"ve-higgadeta le-bincha ... ba'avur zeh" - that<BR>we must explain to our
children that God took us of Egypt in<BR>order that we keep His mitzvot.
[See Rashi & Ibn Ezra 13:8.]<BR> To conclude our
shiur, we will show how this same theme<BR>may relate as well to the very
purpose of "brit bein<BR>ha'btarim".</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>ETHICS & the EXODUS - [re: BRIT BEIN
HA'BTARIM]<BR> The fact that God had already 'promised'
Avraham Avinu at<BR>the same time when he was first chosen - that there would be
a<BR>need for his offspring to become enslaved by another nation<BR>BEFORE
becoming (and possibly in order to become) God's<BR>special nation (see Breishit
15:1-18) - begs us to search for<BR>a thematic reason for the necessity of this
bondage.<BR> Indeed, some commentators understand this 'bondage' as
a<BR>punishment for something that Avraham may have done wrong (see<BR>Maharal -
Gevurot Hashem); nonetheless, the simple pshat of<BR>Breishit chapter 15 is that
this covenant was part of God's<BR>original plan.<BR> [We should note that
according to Seforno (based on<BR> Yechezkel 20:1-10), even though God
forecasted our slavery,<BR> it didn't have to be so severe. Its severity,
he explains,<BR> was in punishment for Bnei Yisrael's poor behavior in
Egypt.<BR> (See Seforno's intro to Sefer Shmot and his commentary
on<BR> Shmot 1:13.) .]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> A rather obvious Biblical
'hint' to what the nation would<BR>'gain' from this difficult experience; may be
alluded to in<BR>the numerous commandments that Bnei Yisrael receive at
Matan<BR>Torah (after leaving Egypt) that include the special<BR>'reminder' of
"v'zacharta ki eved ha'yita b'eretz Mitzraim".<BR>Most often, this phrase is
found not as a separate mitzvah,<BR>but rather as an additional comment
following a law concerning<BR>the proper treatment of the 'less-fortunate' - as
an extra<BR>incentive to keep some of the most very basic ethical laws of<BR>the
Torah.<BR> To prove this, simply review the following
list of<BR>sources in your Chumash, paying careful attention to when and<BR>how
this phrase is presented, noting both its topic
and<BR>context:<BR> Shmot 22:20 & 23:9 (note the
type of mitzvot found in<BR> numerous laws recorded
between these two psukim). Note<BR> especially "v'atem
y'datem et nefesh ha'ger" in 23:9, that<BR> phrase
highlights our above assertion.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>· Vayikra 19:33-36 (concluding
"Kdoshim tihiyu"!)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>· Vayikra 20:26! and 25:55!
(note the context of Vayikra<BR>
25:35-55, noting especially 25:38.)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>· Devarim 5:12-15 (shabbos is to
allow our servants a<BR> chance to rest as
well - v'zachrta ki eved hayita...")</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>· Devarim 16:11-12, in regard to
"simchat yom tov"</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>· Devarim 24:17-18, noting
context from 23:16 thru 24:18</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>· Devarim 24:19-22, continuing
same point as above</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>· Note as well concluding psukim
in Devarim 25:13-16</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>REMEMBER WHAT THEY DID TO YOU<BR> In light of
these sources (a 'must read' for those not<BR>familiar with these psukim), it
becomes clear that part of<BR>God's master plan (in the need for our enslavement
to Egypt<BR>before becoming a nation) was to 'sensitize' us, both
as<BR>individuals and as a nation, towards the needs of the<BR>oppressed and
downtrodden.<BR> God is angered when any nation takes advantage of
its<BR>vulnerable population (see story of Sedom in Breishit chapters<BR>18-19,
noting especially 18:17-21!). In our shiurim on Sefer<BR>Breishit, we
suggested that this may have been one of the<BR>underlying reasons for God's
choice of a special nation, a<BR>nation that will 'make a Name for God', by
setting an example<BR>in the eyes of there nations, of ideal manner of how a
nation<BR>should treat its lower classes, and be sensitive to the needs<BR>of
its strangers and downtrodden. [Note also Yeshayahu 42:5-<BR>6!]<BR>
Hence, after Bnei Yisrael leave Egypt, they must receive a<BR>special set of
laws are Har Sinai that will facilitate their<BR>becoming that nation. As
they are chosen to become God's<BR>model nation (see Devarim 4:5-8), these laws
must set reflect<BR>a higher standard, to serve as a shining example for
other<BR>nations to learn from. Note as well how the opening laws
of<BR>Parshat Mishpatim (which immediately followed the Ten<BR>Commandments),
begin with special laws for how to treat our<BR>own slaves, whether they be
Jewish (see Shmot 21:1-11) on non<BR>Jewish (see 21:20 & 21:26-27).
[Not to mention the laws that<BR>follow in 22:20 thru 23:9.]<BR> With this
background, one could suggest that the suffering<BR>of Bnei Yisrael in Egypt,
their being taken advantage of by a<BR>tyrant etc., would help teach Bnei
Yisrael what 'not to do'<BR>when they form their own nation, after leaving
Egypt.<BR> As anyone who is familiar with the prophecies of
Yeshayahu<BR>and Yirmiyahu (and just about all of the Neviim
Acharonim)<BR>knows, it was this lack of this sensitivity to the poor
and<BR>needy that becomes the primary reason behind God's decision to<BR>exile
Israel from their land, and destroy the Bet Ha'Mikdash.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A YEARLY 'RE-SENSITIZER'<BR> Let's return to
the very pasuk from which we learn our<BR>obligation to tell the story at MAGID
-"v'higadta l'bincha...<BR>ba'avur zeh asa Hashem li b'tzeiti m'Mitzraim".
If we follow<BR>the interpretation of Rashi & Ibn Ezra, then this pasuk
is<BR>commanding us that we explain to our children that God took us<BR>out of
Egypt in order that we can fulfill His commandments.<BR>Or in essence, God
orchestrated all the events forecasted in<BR>"brit bein ha'btarim" to help us
become that nation.<BR>Certainly, this approach fits nicely with our explanation
thus<BR>far.<BR> Finally, the very pasuk that Chazal chose that we
must<BR>recite twice a day to 'remember' the Exodus on a daily basis<BR>(see
Bamidbar 15:41) may allude as well to this very same<BR>point: "I am the God who
took you out of Egypt IN ORDER to be<BR>your God...". In other words, God
took us out of an Egypt in<BR>order that He become our God. Our deeper
understanding of the<BR>purpose of the events (of the Exodus) can serve as a
guide and<BR>a reminder to assure that we act in the manner that we
assure<BR>that we will indeed become God's model nation.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In summary, when we thank God for taking us
out of Egypt, we<BR>must also remember that one of the reasons for why He put
us<BR>there - was to sensitize us towards the needs of the<BR>oppressed.
Should we not internalize that message, the<BR>numerous "tochachot" of the Bible
warn us that God may find it<BR>necessary to 'teach us the hard way' once again
(see Devarim<BR>28:58-68 and Yirmiyahu 34:8-22).<BR> In
this manner, the message of the Seder is not only<BR>particular -in relation to
the obligations of the Jewish<BR>people; but also universal -in relation to
their purpose - the<BR>betterment of all mankind.<BR> Or
in the words of Chazal - "ein l'cha ben choriin ele mi<BR>sh'osek b'Torah" -
'Who is considered free - one who can<BR>dedicate his life to keeping God's
laws<BR> Freedom - to dedicate one's life to the service
of God,<BR>both as an individual and a member of God's special nation -<BR>to
internalize and eternalize God's message to mankind -<BR>that's what the Seder
is all about!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>
chag
sameiach,<BR>
menachem<BR>=========</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>
A SUMMARY OUTLINE<BR> To help clarify the main points of
our above shiur, the<BR>following outline charts out the flow of
MAGGID.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>
MAGGID - AN
OVERVIEW<BR>
=====================<BR>I. PREFACE - "Ha lachma
anya..."<BR> This section serves as an introduction and
invitation for<BR>others to join.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>II. DEFINING OUR OBLIGATION of sippur Yetziat
Mitzrayim<BR> A. MA NISHTANA - We encourage the children
to ask in order<BR> that we can fulfill - 've-higgadeta
le-bincha'<BR> B. The 'avadim hayinu...' paragraph
explains:<BR> * WHY we are obligated
[otherwise we'd still be slaves]<BR> *
WHO is obligated - even those who know the story!<BR>
"Ma'aseh be-R. Eliezer..." serves as a proof that
even<BR> those who already know the story
are still obligated to<BR> re-tell
it.<BR> C. The FOUR SONS section
explains:<BR> * HOW we
must tell the story to our children.<BR> D. The question
"yachol me-rosh
chodesh..."<BR> * WHEN we
are obligated, i.e. on the 15th at night.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>III. SIPPUR YETZIAT MITZRAYIM - Telling the
story<BR> A. Biblical (prophetic) setting/ God's
covenant with the avot<BR>
1. 'Mi-tchila ovdei avoda zara hayu
avoteinu..'<BR>
WHY Avraham Avinu was chosen / a summary of the theme
of<BR>
Sefer Breishit, based on Yehoshua
24:1-4<BR> 2. 'Baruch
shomer...BRIT BEIN HA-BTARIM...'
(Br.15)<BR>
the covenant with the avot in which God already
foresaw<BR>
the unfolding process of Yetziat Mitzrayim.<BR> 3.
'Ve-hee she-amda' - the eternal aspect of
that<BR>
covenant,<BR> i.e.
of brit bein ha-btarim. Because of this brit,
God<BR> continues to
redeem Am Yisrael from peril
and<BR> destruction
in every generation [if we are worthy].</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> B. The actual story
of Yetziat Mitzrayim (the Exodus)<BR> -
based on a drasha of the pasuk 'arami oved avi'.<BR>- Each
word or phrase in the declaration of
thanksgiving<BR> (known as MIKRA BIKKURIM)
is supported by a pasuk.<BR> [This DRASHA
continues until the details of the TEN<BR>
PLAGUES are completed, and is the most lengthy section
of<BR> the Haggada.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> C. DAYENU - a
song of praise at the conclusion of the story<BR>
To thank God for his salvation, we declare that even
for<BR> only one stage of the redemption
process it would have<BR> been enough
('dayenu') to praise God (say Hallel),
even<BR> more so ('al achat kama
ve-kama...') that we must praise<BR> God for
all fifteen stages of the redemption process.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>IV. RABBAN GAMLIEL<BR> [our
need to explain PESACH MATZA & MAROR]<BR>
Rabban Gamliel states that to properly fulfill
his<BR> obligation of v'HAG'DTA LV'VINCHA one must
also be sure<BR> to explain the reason for PESACH,
MATZA, and MAROR.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>V. HALLEL<BR>
A. 'be-chol dor
va-dor...'<BR> we must
feel as though we ourselves we redeemed<BR> B.
'lefichach...'<BR>
therefore, we are obligated to praise God...<BR>
C. Hallel Mitzrayim<BR> D. BIRCHAT GA'AL
YISRAEL - the blessing of redemption</FONT></DIV>
<DIV> </DIV><FONT face=Arial size=2>
<DIV><BR>==================<BR>FOR FURTHER IYUN</DIV>
<DIV> </DIV>
<DIV>A. 'TELLING' OR 'LISTENING'<BR> As our primary
obligation in MAGID is to 'tell the story'<BR>of the Exodus, the question arises
whether it is better for<BR>one person to tell the story, while everyone else
listens; or<BR>if everyone needs to read all the words in the Haggada
(and<BR>especially the "arami oved avi" section) to themselves.<BR> Even
though one can find a wide range of opinions, it seems<BR>that the ideal way to
fulfill the mitzvah would be for one<BR>person to lead the telling of the story
- while everyone else<BR>should be listening, and preferably actively
participating in<BR>the conversation.<BR> To clarify why, let's employ an
analogy from 'daily life'.<BR>Imagine a family of avid sports fans - and someone
had come<BR>home from the stadium after watching an exciting football<BR>game,
while the rest of the family members only heard the game<BR>on the radio.
The likely ensuing family conversation about<BR>the game over supper that
evening (i.e. with questions &<BR>answers, discussions and opinions, etc.)
would serve as a good<BR>model for how MAGID should be conducted
("l'havdil").<BR> [To continue this analogy, imagine what it would look
like<BR> if everyone gathered at the table, and simultaneously
read<BR> the newspaper clipping of the game's details.
Hopefully,<BR> that analogy can provide some insight on how to plan
MAGID.]<BR> <BR> For the same reason, it is obviously preferable to
conduct<BR>the conversation in a language that everyone
understands.<BR>Certainly, the classic text of the Haggada should be read
by<BR>the person leading the Seder (tradition should be tampered<BR>with so
readily), but the words of its key sections should be<BR>translated and
explained clearly (and in an interesting way)<BR>to everyone who has
gathered.</DIV>
<DIV> </DIV>
<DIV>B. From BEIN HA'BTARIM to KRIYAT YAM SUF<BR>II. Note the similarities
between the story of 'kriyat yam<BR>suf' [the splitting of the Red Sea], and
brit bein ha-btarim.<BR> Crossing between two
halves (the word 'gzarim' is used<BR>in both). Note also the 'amud eish
& amud anan" parallel to<BR>the "lapid eish ve-tanur ashan in Breishit
15:17), the topic<BR>of 'emuna' [va-ya'aminu b-Hashem... vs. ve-he'emin
b-Hashem]<BR>and many more.<BR> Relate this to our
discussion in the shiur regarding the<BR>significance of brit bein
ha-btarim.</DIV>
<DIV> </DIV>
<DIV>C. YACHOL M'ROSH CHODESH<BR> To appreciate the
"hava amina" for why one might think<BR>that the mitzvah to tell the story may
begin already from Rosh<BR>Chodesh, carefully review Shmot 12:14 - noting what
day the<BR>phrase "ha'yom ha'zeh" may be referring to, based on its<BR>context
from Shmot 12:1-6.<BR> In other words, the day referred to in the phrase:
"v'haya<BR>ha'YOM HA'ZEH lachem l'ZICHARON" could either be rosh
Chodesh<BR>(based on 12:1-2); or the day that the korban Pesach was<BR>offered
(i.e. the 14th during the day towards evening ="yachol<BR>m'b'od yom", based on
12:6). The conclusion however is that<BR>the mitzvah can only be fulfilled
on the evening of the 15th,<BR>based on Shmot 13:8 in the context of
13:3-8! Read those<BR>psukim carefully, noting especially 13:5, and you'll
see why.<BR> [Note as well the connection between 12:14 & 12:15-20,
as<BR> well as the connection between 12:21-27 with 13:3-8!.]</DIV>
<DIV> </DIV>
<DIV>D. "HA LACHMA ANYA"<BR> This opening
paragraph of MAGID is difficult to<BR>understand not only due to the Aramaic,
but also due to its<BR>context and content. Let's begin by explaining the
problems.<BR> After breaking the middle matza for YACHATZ - we
begin<BR>MAGGID with the following statement:<BR> "ha lachman anya..." -
'This [matza that we are now looking<BR> at] resembles the poor man's s
bread that our forefathers<BR> ate in the land of Egypt.'<BR>
<BR> First of all, it would make more sense to understand
this<BR>statement as the completion of YACHATZ (since it refers to the<BR>matza
that we just broke), and not necessarily the beginning<BR>of MAGGID (for it
doesn't tell the story). However, even if<BR>this section is not an
integral part of Maggid, it will form a<BR>significant transition between
'yachatz & maggid'- as we shall<BR>soon explain.<BR> Secondly, this
opening statement leaves us with the<BR>impression that we are eating matza at
the Seder to remember<BR>how Bnei Yisrael ate matza during their slavery.
However,<BR>Sefer Shmot leaves us with the impression that we eat matza
in<BR>order to remember the hurried nature in which Bnei Yisrael<BR>left Egypt
(see Shmot 12:33-40 and subsequently 13:3 & 13:8).<BR> In other words,
should we be explaining at this time that<BR>matza on our table is to remind us
of our slavery, or to<BR>remind us of our redemption?<BR> The simplest
answer would be to explain that 'this is the<BR>matza that our forefathers ate
in Egypt - when they brought<BR>the very first korban Pesach'! In other
words, we are not<BR>stating that this poor man's bread was the 'staple' of
the<BR>daily diet of our forefathers in Egypt - rather, it is the<BR>special
bread that God commanded us to eat with the original<BR>Korban Pesach (see Shmot
12:8).<BR> Furthermore, the reason for calling this bread "lechem
oni"<BR>[lit. either bread of affliction or bread of poverty] is<BR>obviously
based on Devarim 16:3 ["shivat yamim tochal alav<BR>matzot lechem oni - ki
b'chipazon...."]. However, when<BR>studying the context of those psukim
(see Devarim 16:1-4), the<BR>phrase "lechem oni" can be understood as a
description of what<BR>matza is, and not necessarily as the reason for
the<BR>commandment to eat it.<BR> [In other words, the question is whether
'lechem oni'<BR> defines for us WHAT matza is, or explains WHY we eat
matza.]</DIV>
<DIV> </DIV>
<DIV> This returns us to our discussion of the two reasons for<BR>matza
(see TSC shiur on Parshat Bo) - where we explained that<BR>the reason for eating
matza with the original Korban Pesach in<BR>Egypt had nothing to do with the
fact that we later rushed out<BR>on the next day. Rather, there had to be
some intrinsic<BR>reason for eating matza (and not chametz) with that
korban;<BR>either to remind us of our slavery, or to symbolize our need<BR>to
reject Egyptian culture to be worthy of redemption.<BR> If we continue
with our understanding that this is<BR>the'matza' that our forefathers ate
together with the first<BR>Korban Pesach, then the next statement of "kol
dichfin" -<BR>which otherwise is very difficult to understand - begins
to<BR>make sense. Let's explain why.<BR> The next statement (right
after explaining that this matza<BR>used to be eaten by our forefathers) - at
first sounds like an<BR>invitation:<BR> "Anyone who is hungry, let him
come and eat, anyone who is<BR> in need, let him come and join in the
Pesach, this year<BR> 'here', next year in the Land of Israel; this year -
slaves,<BR> next year - free men"<BR>It can be understood in one of two
ways, either:<BR> · an open invitation for others to
join us. - or<BR>· a quote of what our forefathers once
said.</DIV>
<DIV> </DIV>
<DIV> These two possibilities are a result of how one understand<BR>s the
word "v'yifsach" in the phrase "kol ditzrich yete<BR>v'yifsach" [anyone who
needs, let him come and join our<BR>Pesach].<BR> If we take the word
"va'yifsach" literally, then this must<BR>be an invitation to join in the korban
Pesach - and hence, it<BR>must be a quote from an earlier time period.<BR>
If "va'yifsach" is not translated literally, and hence it<BR>refers to the
Seder, then this section was composed to be<BR>recited as an invitation (to the
Seder). But this wouldn't<BR>make much sense at this time, since everyone
is already<BR>sitting down, and considering that we've already made
Kiddush<BR>and eaten "karpas" - isn't it a bit late to be
inviting<BR>people!<BR> Let's return therefore to the possibility that
"va'yifsach"<BR>refers to the actual 'korban Pesach' (which seems to be
the<BR>simple meaning of this word). If so, then we can
easily<BR>pinpoint exactly who we are quoting - as it must be from a<BR>time
when the korban Pesach was offered, but also when we were<BR>not yet living in
Israel, and still in slavery!. There answer<BR>is simple - this must be a
quote of what our forefathers said<BR>to one another (translated into Aramaic)
in preparation for<BR>the very first korban Pesach (i.e. the one in Egypt,
as<BR>described in Shmot 12:1-23).<BR> It can only refer to that very
first korban Pesach, for that<BR>was the only time in Jewish history when the
korban Pesach was<BR>offered when we were both (1) in slavery (hoping next year
to<BR>be free) - and (2) living outside the Land of Israel (hoping<BR>be next
year in the Land of Israel)!<BR> If this interpretation is correct, then
the flow of topic<BR>makes perfect sense. We break the matza, and explain
that<BR>this was the same type of bread that our forefathers ate with<BR>the
first korban Pesach in Egypt, and then we quote what they<BR>said to one another
in preparation for that special evening -<BR>fulfilling what God instructed them
in Parshat ha'Chodesh (see<BR>Shmot 12:3-8!).<BR> This quote of our
forefathers, from the very first Seder in<BR>Jewish History, is quite meaningful
- for we begin MAGGID by<BR>emphasizing the connection between our own Seder and
the very<BR>first Seder that Am Yisrael kept thousands of years ago (and<BR>its
purpose). By quoting from the special atmosphere of that<BR>very first
korban Pesach family gathering, we highlight the<BR>continuity of our tradition
and our hope for the fulfillment<BR>of its goals.<BR> [Note how this would
conform to Shmot 12:14, in its<BR>context!]</DIV>
<DIV> </DIV>
<DIV>E. MAGID & SEFER DEVARIM<BR> For those of you
familiar with our Intro shiur to Sefer<BR>Devarim (i.e. in regard to the
structure of the main speech),<BR>it will be easier to appreciate why the
Haggada begins its<BR>answer to the "ma nishtana" with "avadim
hayinu...". [Or<BR>basically, Shmuel's opinion for "matchilim
b'gnut" in the<BR>tenth perek of Mesechet Psachim"/ see
116a.]<BR> Recall how that speech began in chapter 5,
where Moshe<BR>Rabeinu introduces the laws [the "chukim upmishpatim"]
by<BR>explaining how they part of the covenant that God had made<BR>with Am
Yisrael at Har Sina; while the laws themselves began<BR>with the famous psukim
of Shema Yisrael that begin in 6:4.<BR> In that context, the question in
6:20 concerns the<BR>inevitable question of children relating to the very
purpose<BR>for keeping all of these laws, while the phrase "avadim<BR>hayinu"
(see 6:21) is only the first line of a four line<BR>answer to our children, that
explains why God chose us, and<BR>why we are obligated to keep all of His laws
(see 6:20-25).<BR>Hence, it is not by chance that the Haggada uses
specifically<BR>this pasuk to explain why we are obligated to 'tell the
story<BR>of the Exodus' every year, as that very pasuk begins the<BR>Torah's
explanation for why we are obligated to keep all of<BR>God's
laws.<BR> Note as well how the pasuk of "v'otanu hotzi
m'sham<BR>lmaan. [for the purpose of]..." (see 6:22-23) is quoted at the<BR>end
of MAGID in the "bchol dor v'dor" section - and not by<BR>chance!<BR>
Recall as well how the final mitzvot of this lengthy speech<BR>are found in
chapter 26, namely "mikra bikkurim" and "viddui<BR>maasrot". In light of
our study of Sefer Devarim and the<BR>sources in Sefer Shmot for Maggid
(relating to how the<BR>experience in Egypt served to sensitize the nation - to
act<BR>properly once they become sovereign in their own land), one<BR>can
suggest an additional reason for why Chazal chose Mikra<BR>Bikurim - from
Devarim chapter 26 - as the official 'formula'<BR>by which we tell the
story. Note not only how the declaration<BR>in 26:5-9 constitutes a
thanksgiving to God for His<BR>fulfillment of brit bein ha'btarim, but notice
also the<BR>closing line in 26:11, where once again we are called upon to<BR>be
sure that the stranger and Levite share in our happiness<BR>(for they have no
Land of their own, and hence not able to<BR>bring their own first
fruits).<BR> It should also not surprise us that the next law,
"vidduy<BR>maasrot" at the end of every three years, emphasizes this
very<BR>same theme. Simply read its opening statement in
26:12-13,<BR>focusing on the need of the farmer to give the necessary<BR>tithes
to the poor and needy, the orphans, widows, and<BR>strangers. Only
afterwards does he have the ethical 'right'<BR>to pray to God that He should
continue to bless the land and<BR>its produce - see 26:15! This law forms
a beautiful<BR>conclusion for many of the earlier laws in the main speech
of<BR>Sefer Devarim, again a set of laws originally given to Bnei<BR>Yisrael at
Har Sinai (see Devarim 5:28).</DIV>
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