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<DIV><SPAN class=296040212-01042007><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></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=296040212-01042007><FONT face=Arial size=2>SOME ADDITIONAL
THOUGHTS FOR LEIL
HA'SEDER <BR>
[from 5766] </FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=296040212-01042007><FONT face=Arial size=2>"HA LACHMA
ANYA"<BR> This opening paragraph of MAGID is difficult to understand not
only due to the Aramaic, but also due to its context and content. Let's
begin by explaining the problems.<BR> After breaking the
middle matza for YACHATZ - we begin MAGGID with the following statement:<BR>"ha
lachman anya..." - 'This [matza that we just broke, and are now looking at]
resembles the poor man's s bread [or our 'affliction bread'] that our
forefathers ate in the land of Egypt.'</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=296040212-01042007><FONT face=Arial size=2> First of all,
it would make more sense to understand this statement as the completion of
YACHATZ (since it refers to the matza that we just broke), and not necessarily
the beginning of MAGGID (for it doesn't tell the story). However, even if
this section is not an integral part of Maggid, it will form a significant
transition between 'yachatz & maggid'- as we shall soon
explain.</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=296040212-01042007><FONT face=Arial size=2>
Secondly, this opening statement leaves us with the impression that we are
eating matza at the Seder to remember how Bnei Yisrael ate matza during their
slavery. However, Sefer Shmot leaves us with the impression that we eat
matza in order to remember the hurried nature in which Bnei Yisrael left Egypt
(see Shmot 12:33-40 and subsequently 13:3 & 13:8).<BR> In
other words, should we be explaining at this time that matza on our table is to
remind us of our slavery, or to remind us of our
redemption?<BR> The simplest answer would be to explain that
'this is the matza that our forefathers ate in Egypt - when they brought the
very first korban Pesach'! In other words, we are not stating that this
poor man's bread was the 'staple' of the daily diet of our forefathers in Egypt
- rather, it is the special bread that God commanded us to eat with the original
Korban Pesach (see Shmot 12:8). <BR> Furthermore, the
reason for calling this bread "lechem oni" [lit. either bread of affliction or
bread of poverty] is obviously based on Devarim 16:3 ["shivat yamim tochal alav
matzot lechem oni - ki b'chipazon...."]. However, when studying the
context of those psukim (see Devarim 16:1-4), the phrase "lechem oni" can be
understood as a description of what matza is, and not necessarily as the reason
for the commandment to eat it.<BR>[In other words, the question is whether
'lechem oni' defines for us WHAT matza is, or explains WHY we eat
matza.]</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=296040212-01042007><FONT face=Arial size=2>
This returns us to our discussion of the two reasons for matza (see TSC shiur on
Parshat Bo) - where we explained that the reason for eating matza with the
original Korban Pesach in Egypt had nothing to do with the fact that we later
rushed out on the next day. Rather, there had to be some intrinsic reason
for eating matza (and not chametz) with that korban; either to remind us of our
slavery, or to symbolize our need to reject Egyptian culture to be worthy of
redemption.<BR> <BR> If we continue with our
understanding that this is the'matza' that our forefathers ate together with the
first Korban Pesach, then the next statement of "kol dichfin" - which otherwise
is very difficult to understand - begins to make sense. Let's explain
why.<BR> The next statement (right after explaining that this
matza used to be eaten by our forefathers) - at first sounds like an
invitation:<BR>"Anyone who is hungry, let him come and eat, anyone who is in
need, let him come and join in the Pesach, this year 'here', next year in the
Land of Israel; this year - slaves, next year - free men"</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=296040212-01042007><FONT face=Arial size=2> 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.</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=296040212-01042007><FONT face=Arial size=2>
These two possibilities are a result of how one understand s the word
"v'yifsach" in the phrase "kol ditzrich yete v'yifsach" [anyone who needs, let
him come and join our Pesach]. <BR> If we take the word
"va'yifsach" literally, then this must be an invitation to join in the korban
Pesach - and hence, it must be a quote from an earlier time
period.<BR> If "va'yifsach" is not translated literally, and
hence it refers to the Seder, then this section was composed to be recited as an
invitation (to the Seder). But this wouldn't make much sense at this time,
since everyone is already sitting down, and considering that we've already made
Kiddush and eaten "karpas" - isn't it a bit late to be inviting people!
<BR> Let's return therefore to the possibility that
"va'yifsach" refers to the actual 'korban Pesach' (which seems to be the simple
meaning of this word). If so, then we can easily pinpoint exactly
who we are quoting - as it must be from a time when the korban Pesach was
offered, but also when we were not yet living in Israel, and still in
slavery!. There answer is simple - this must be a quote of what our
forefathers said to one another (translated into Aramaic) in preparation for the
very first korban Pesach (i.e. the one in Egypt, as described in Shmot
12:1-23).<BR> It can only refer to that very first korban
Pesach, for that was the only time in Jewish history when the korban Pesach was
offered when we were both (1) in slavery (hoping next year to be free) - and (2)
living outside the Land of Israel (hoping be next year in the Land of Israel)!
<BR> If this interpretation is correct, then the flow of topic
makes perfect sense. We break the matza, and explain that this was the
same type of bread that our forefathers ate with the first korban Pesach in
Egypt, and then we quote what they said to one another in preparation for that
special evening - fulfilling what God instructed them in Parshat ha'Chodesh (see
Shmot 12:3-8!).<BR> This quote of our forefathers, from the
very first Seder in Jewish History, is quite meaningful - for we begin MAGGID by
emphasizing the connection between our own Seder and the very first Seder that
Am Yisrael kept thousands of years ago (and its purpose). By quoting from
the special atmosphere of that very first korban Pesach family gathering, we
highlight the continuity of our tradition and our hope for the fulfillment of
its goals. <BR> [Note how this would conform to
Shmot 12:14, in its context!]</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=296040212-01042007><FONT face=Arial size=2>MAGID & SEFER
DEVARIM<BR> For those of you familiar with our Intro shiur to Sefer Devarim
(i.e. in regard to the structure of the main speech), it will be easier to
appreciate why the Haggada begins its answer to the "ma nishtana" with "avadim
hayinu...". [Or basically, Shmuel's opinion for "matchilim b'gnut"
in the tenth perek of Mesechet Psachim"/ see 116a.]<BR> Recall how that
speech began in chapter 5, where Moshe Rabeinu introduces the laws [the "chukim
upmishpatim"] by explaining how they part of the covenant that God had made with
Am Yisrael at Har Sina; while the laws themselves began with the famous psukim
of Shema Yisrael that begin in 6:4. <BR> In that
context, the question in 6:20 concerns the inevitable question of children
relating to the very purpose for keeping all of these laws, while the phrase
"avadim hayinu" (see 6:21) is only the first line of a four line answer to our
children, that explains why God chose us, and why we are obligated to keep all
of His laws (see 6:20-25).<BR> Hence, it is not by chance that the Haggada
uses specifically this pasuk to explain why we are obligated to 'tell the story
of the Exodus' every year, as that very pasuk begins the Torah's explanation for
why we are obligated to keep all of God's laws. <BR> Note as well how the
pasuk of "v'otanu hotzi m'sham lmaan. [for the purpose of]..." (see 6:22-23) is
quoted at the end of MAGID in the "bchol dor v'dor" section - and not by
chance!<BR> Recall as well how the final mitzvot of this
lengthy speech are found in chapter 26, namely "mikra bikkurim" and "viddui
maasrot". <BR> In light of our study of Sefer Devarim and the
sources in Sefer Shmot for Maggid (relating to how the experience in Egypt
served to sensitize the nation - to act properly once they become sovereign in
their own land), one can suggest an additional reason for why Chazal chose Mikra
Bikurim - from Devarim chapter 26 - as the official 'formula' by which we tell
the story. Note not only how the declaration in 26:5-9 constitutes a
thanksgiving to God for His fulfillment of brit bein ha'btarim, but notice also
the closing line in 26:11, where once again we are called upon to be sure that
the stranger and Levite share in our happiness (for they have no Land of their
own, and hence not able to bring their own first fruits).<BR>
It should also not surprise us that the next law, "vidduy maasrot" at the end of
every three years, emphasizes this very same theme. Simply read its
opening statement in 26:12-13, focusing on the need of the farmer to give the
necessary tithes to the poor and needy, the orphans, widows, and
strangers. Only afterwards does he have the ethical 'right' to pray to God
that He should continue to bless the land and its produce - see 26:15!
This law forms a beautiful conclusion for many of the earlier laws in the main
speech of Sefer Devarim, again a set of laws originally given to Bnei Yisrael at
Har Sinai (see Devarim 5:28).<BR> <BR> One
could even suggest that reciting these psukim as well may be what the statement
in the Mishna in Pesachim refers to when instructing us to read from Arami oved
Avi (from Devarim 26:5) until we finish the ENTIRE Parsha. If we read the
entire Parshia, the should certainly should include 26:11, and may even allude
to 26:12-15 (|"vidduy maaser"), (and in my humble opinion even to the concluding
psukim of the entire speech in 26:16-19!). ["v'akmal"]<BR>
</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=296040212-01042007><FONT face=Arial size=2>YACHOL M'ROSH
CHODESH<BR> To appreciate the "hava amina" for why one might think that the
mitzvah to tell the story may begin already from Rosh Chodesh, carefully review
Shmot 12:14 - noting what day the phrase "ha'yom ha'zeh" may be referring to,
based on its context from Shmot 12:1-6.<BR> In other words,
the day referred to in the phrase: "v'haya ha'YOM HA'ZEH lachem l'ZICHARON"
could either be rosh Chodesh (based on 12:1-2); or the day that the korban
Pesach was offered (i.e. the 14th during the day towards evening ="yachol m'b'od
yom", based on 12:6). The conclusion however is that the mitzvah can only
be fulfilled on the evening of the 15th, based on Shmot 13:8 in the context of
13:3-8! Read those psukim carefully, noting especially 13:5, and you'll
see why. <BR>[Note as well the connection between 12:14 & 12:15-20, as
well as the connection between 12:21-27 with 13:3-8!.]</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=296040212-01042007><FONT face=Arial size=2>V'ACHSHAV KIRVANU
HA'MAKOM L'AVADATO<BR> This key statement of the MAGID section (as
discussed in our shiur on MAGID), that God chose the Jewish people in order that
they could serve Him (by acting as His model nation) - is proven not only from
our quote of Yehoshua 24:1-3, but more so from the remainder of that chapter - a
'must read' for anyone not familiar with that chapter!
<BR> For those of you familiar with Sefer Yehoshua, here's an
observation that you may appreciate. One could suggest that the gathering,
as described in Yehoshua 24:1-27, may have taken place at an earlier time, even
though it is recorded in the final chapter of the book. Based on the
content of this speech (and challenge) by Yehoshua for the entire nation to
serve God - it would have made more sense for this gathering to have taken place
soon after the original wave of conquest, and not at the end of his life.
<BR> In my opinion, the most logical time for this gathering
to have taken place would have been at the same time when Bnei Yisrael first
gathered at Har Eival to re-convene their covenant with God, in fulfillment the
God's command in Devarim 27:1-8! This covenantal gathering, similar to the
original covenantal gathering at Har Sinai (compare w/Shmot 24:3-11) is
described in detail in Yehoshua 8:30-35. Note that the city of
Shechem - where the events in chapter 24 take place, is located at the foot of
Har Eival (where the events in chapter 8:30-35 take place!<BR>
Even though the events in chapter 24 should have been recorded after the events
in 8:30-35, Sefer Yehoshua preferred to 'save' that speech for its concluding
section, because of its thematic and everlasting significance. <BR> If so,
then Yehoshua chapter 23 would have been the last gathering of the people with
Yehoshua prior to his death (as seems to be simple pshat of the opening psukim
of that chapter), while the events described in chapter 24 were 'saved' for the
conclusion of the book (even though they took place much earlier). [Note
how the story of Yehoshua's death in 24:28-33 is not an integral part of the
story in 24:1-27]<BR> Hence, it may not be by chance that the
Haggada quotes from this chapter to present its key point - that God chose us,
and gave us the special Land, for the purpose that we would be able serve Him.
Its thematic importance results in its special placement at the conclusion of
Sefer Yehoshua, and similarly, at a key position in MAGID.</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=296040212-01042007><FONT face=Arial size=2>ETHICS & the
EXODUS - [re: BRIT BEIN HA'BTARIM]<BR> [REMEMBER WHAT
THEY DID TO YOU<BR> The fact that God had already 'promised' Avraham Avinu
at the same time when he was first chosen - that there would be a need for his
offspring to become enslaved by another nation BEFORE becoming (and possibly in
order to become) God's special nation (see Breishit 15:1-18) - begs us to search
for a thematic reason for the necessity of this bondage.<BR>[Indeed, some
commentators see this 'bondage' as a punishment for something that Avraham may
have done wrong (see Maharal - Gevurot Hashem); nonetheless, the simple pshat of
Breishit chapter 15 is that this covenant was part of God's original
plan.<BR> We should also note that according to Seforno (based
on Yechezkel 20:1-10), even though God forecasted our slavery, it didn't have to
be so severe. Its severity, he explains, was in punishment for Bnei Yisrael's
poor behavior. <BR>See Seforno's intro to Sefer Shmot and his commentary on
Shmot 1:13. .]</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=296040212-01042007><FONT face=Arial size=2> A rather
obvious Biblical 'hint' to what the nation would 'gain' from this difficult
experience; may be alluded to in the numerous commandments that Bnei Yisrael
receive at Matan Torah (after leaving Egypt) that include the special 'reminder'
of "v'zacharta ki eved ha'yita b'eretz Mitzraim". Most often, this phrase
is found not as a separate mitzvah, but rather as an additional comment
following a law concerning the proper treatment of the 'less-fortunate' - as an
extra incentive to keep some of the most very basic ethical laws of the
Torah.<BR> To prove this, simply review the following list of sources in
your Chumash, paying careful attention to when and how this phrase is presented,
noting both its topic and context:</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=296040212-01042007><FONT face=Arial size=2> See:<BR>*
Shmot 22:20 & 23:9 (note the type of mitzvot found in numerous laws
recorded between these two psukim). Note especially "v'atem y'datem et nefesh
ha'ger" in 23:9, that phrase highlights our above assertion.<BR>* Vayikra
19:33-36 (concluding "Kdoshim tihiyu"!)<BR>* Vayikra 20:26! and 25:55!
(note the context of Vayikra 25:35-55, noting especially 25:38.)<BR>* Devarim
5:12-15 (shabbos is to allow our servants a chance to rest as well - v'zachrta
ki eved hayita...")<BR>* Devarim 10:12-20; in regard to how we must emulate God,
just as he 'loves the stranger' – so must we.<BR>* Devarim 16:11-12, in regard
to "simchat yom tov"<BR>* Devarim 24:17-18, noting context from 23:16 thru
24:18<BR>* Devarim 24:19-22, continuing same point as above<BR>* Note as well
concluding psukim in Devarim 25:13-16, noting how the conclude the 'arami oved
avi" section!</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=296040212-01042007><FONT face=Arial size=2>
In light of these sources (a 'must read' for those not familiar with these
psukim), it becomes clear that part of God's master plan when promising Avraham
Avinu (at "brit bein ha'btarim") that his offspring would first undergo
oppression in a foreign land; and only afterward become a great nation (see
Breishit 15:13-18) - was to 'sensitize' His people, both as individuals and as a
nation, towards the need to be caring of the oppressed and downtrodden.
<BR> God is angered when any nation takes advantage of its
vulnerable population (see story of Sedom in Breishit chapters 18-19, noting
especially 18:17-21!). In our shiurim on Sefer Breishit, we suggested that
this may have been one of the underlying reasons for God's choice of a special
nation, a nation that will 'make a Name for God', by setting an example in the
eyes of there nations, of ideal manner of how a nation should treat its lower
classes, and be sensitive to the needs of its strangers and downtrodden. [Note
also Yeshayahu 42:5-6!]<BR> Hence, after Bnei Yisrael leave
Egypt, they must receive a special set of laws are Har Sinai that will
facilitate their becoming that nation. As they are chosen to become God's
model nation (see Devarim 4:5-8), these laws must set reflect a higher standard,
to serve as a shining example for other nations to learn from. Note as
well how the opening laws of Parshat Mishpatim (which immediately followed the
Ten Commandments), begin with special laws for how to treat our own slaves,
whether they be Jewish (see Shmot 21:1-11) on non Jewish (see 21:20 &
21:26-27). [Not to mention the laws that follow in 22:20 thru
23:9.]<BR> <BR> With this background, one
could suggest that the suffering of Bnei Yisrael in Egypt, their being taken
advantage of by a tyrant etc., would help teach Bnei Yisrael what 'not to
do' when they form their own nation, after leaving Egypt.<BR>
As anyone who is familiar with the prophecies of Yeshayahu and Yirmiyahu (and
just about all of the Neviim Acharonim) knows, it was this lack of this
sensitivity to the poor and needy that becomes the primary reason behind God's
decision to exile Israel from their land, and destroy the Bet Ha'Mikdash.
</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=296040212-01042007><FONT face=Arial size=2>
In light of the numerous sources in Sefer Devarim as well in this regard, we may
have an additional reason for why Chazal chose Mikra Bikurim - from Devarim
chapter 26 - as the official 'formula' by which we tell the story. Note
not only how the declaration in 26:5-9 constitutes a thanksgiving to God for His
fulfillment of brit bein ha'btarim, but notice also the closing line in 26:11,
where once again we are called upon to be sure that the stranger and Levite
share in our happiness (for they have no Land of their own, and hence not able
to bring their own first fruits).<BR> It should also not
surprise us that the next law, "vidduy maasrot" at the end of every three years,
emphasizes this very same theme. Simply read its opening statement in
26:12-13, focusing on the need of the farmer to give the necessary tithes to the
poor and needy, the orphans, widows, and strangers. Only afterwards does
he have the ethical 'right' to pray to God that He should continue to bless the
land and its produce - see 26:15! This law forms a beautiful conclusion
for many of the earlier laws in the main speech of Sefer Devarim, again a set of
laws originally given to Bnei Yisrael at Har Sinai (see Devarim
5:28).<BR> <BR> One could even suggest that
reciting these psukim as well may be what the statement in the Mishna in
Pesachim refers to when instructing us to read from Arami oved Avi (from Devarim
26:5) until we finish the ENTIRE Parsha. If we read the entire Parshia,
the should certainly should include 26:11, and may even allude to 26:12-15
(|"vidduy maaser"), (and in my humble opinion even to the concluding psukim of
the entire speech in 26:16-19!). ["v'akmal"]<BR>
<BR> Let's return to the very pasuk from which we learn our
obligation to tell the story at MAGID -"v'higadta l'bincha... ba'avur zeh asa
Hashem li b'tzeiti m'Mitzraim". If we follow the interpretation of Rashi
& Ibn Ezra, then this pasuk is commanding us that we explain to our children
that God took us out of Egypt in order that we can fulfill His
commandments. Or in essence, God orchestrated all the events forecasted in
"brit bein ha'btarim" to help us become that nation. Certainly, this approach
fits nicely with our explanation thus far.<BR> Finally, the
very pasuk that Chazal chose that we must recite twice a day to 'remember' the
Exodus on a daily basis (see Bamidbar 15:41) may allude as well to this very
same point: "I am the God who took you out of Egypt IN ORDER to be your
God...". In other words, God took us out of an Egypt in order that He
become our God. Our deeper understanding of the purpose of the events (of
the Exodus) can serve as a guide and a reminder to assure that we act in the
manner that we assure that we will indeed become God's model nation.<BR>[See Ibn
Ezra to Shmot 13:8!]</FONT></SPAN></DIV>
<DIV> </DIV>
<DIV><SPAN class=296040212-01042007><FONT face=Arial size=2>
In summary, when we thank God for taking us out of Egypt, we must remember not
only how He saved us, but also why He put us there in the first place – i.e. to
sensitize us towards the needs of the oppressed. Should we not internalize
that message, the numerous "tochachot" of the Bible warn us that God may find it
necessary to 'teach us the hard way' once again (see Devarim 28:58-68 and
Yirmiyahu 34:8-22).<BR> In this manner, the message of the Seder is both
particular (in relation to the obligations of the Jewish people) and universal
(in relation to their purpose - the betterment of all mankind). It is not
only an evening when we express our gratitude to God, but also and evening
dedicated to recognizing the destiny for why we were
chosen.<BR>====</FONT></SPAN></DIV>
<DIV> </DIV>
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