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<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>
SOME THOUGHTS FOR LEIL HA'SEDER (576<SPAN
class=750072411-01042007>6</SPAN>)<BR>
<BR> As a short addition to our shiur on
'Understanding<BR>Magid', below are a few short thoughts relating to the
Seder<BR>[most of them half-way between questions for self study and
a<BR>shiur].</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>"MAGID" or "PSUKEI
D'ZIMRA"?<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>clear to me (based on my discussions with
many Rabbis on this<BR>matter), that the ideal way to fulfill the mitzvah is for
one<BR>person to tell (or lead the telling of) the story, while<BR>everyone else
should be listening, and preferably actively<BR>participating in the
conversation.<BR> To clarify why, allow me to share with you an analogy
from<BR>'daily life'. Let's say someone came home from the
stadium<BR>after watching an exciting football game, while the rest of<BR>the
family members 'only' saw the game on television. The<BR>likely ensuing
family conversation about the game over supper<BR>that evening (i.e. with
questions & answers, discussions and<BR>opinions, etc.) would serve as a
good model for how MAGID<BR>should be conducted ("l'havdil").<BR> [Imagine
what it would look like if everyone just<BR> simultaneously 'mumbled' to
themselves all the details of<BR> the game, reading them from a newspaper
clipping.]<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 to everyone who has gathered.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>"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. After explaining to everyone
gathered that the matza<BR>on the table is similar to the 'poor man's bread'
that our<BR>forefathers ate in Egypt, the "kol dichfin" statement
that<BR>follows can either be understood as either:<BR>
· an open invitation for others to join us. -
or<BR>· a quote of what our forefathers once
said.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> These two possibilities are a result of how
one understands<BR>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> The word "va'yifsach" could refer to the korban
Pesach<BR>itself, or to the Seder itself.<BR> If it refers to the Seder,
then this section was composed to<BR>be recited as an invitation to a Seder
(i.e. during the time<BR>of Exile), inviting others to join; while expressing
our hope<BR>that next year, we will be able to celebrate the Seder in<BR>Israel
as a free nation.<BR> However, if "va'yifsach" refers to the actual
'korban<BR>Pesach' (which seems to be the simple meaning of this word),<BR>then
this entire sentence must be a quote of what our<BR>forefathers said to one
another (translated into Aramaic) in<BR>preparation for the very first korban
Pesach (i.e. the one in<BR>Egypt, as described in Shmot 12:1-23). It can
only refer to<BR>that very first korban Pesach, for that was the only time
in<BR>Jewish history when the korban Pesach was offered when we were<BR>both in
slavery (hoping next year to be free) and living<BR>outside the Land of Israel
(hoping be next year in the Land of<BR>Israel)!<BR> If so, then this quote
from the very first Seder in Jewish<BR>History is quite meaningful, for we begin
MAGID by emphasizing<BR>the connection between our own Seder and the very first
Seder<BR>that Am Yisrael kept thousands of years ago (and its purpose).<BR>By
quoting from the special atmosphere of that very first<BR>korban Pesach family
gathering, we highlight the continuity of<BR>our tradition and our hope for the
fulfillment of its goals.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>AVADIM HAYINU.<BR> To
appreciate the opening statement of this section, I<BR>highly recommend that you
first read (and study) Devarim 6:20-<BR>25, noting its context from the
beginning of that chapter,<BR>i.e. the psukim of Shema Yisrael that begin
6:4. Note how<BR>6:20 is a question about the very purpose (and reason
for) all<BR>of the mitzvot that God commands Bnei Yisrael; while
"avadim<BR>hayinu" is only the first line of a four line answer that<BR>explains
why God chose us, and why we are obligated to keep<BR>all of His
laws.<BR> Hence, it is not by chance that the Haggada
uses<BR>specifically this pasuk to explain why we are obligated to<BR>'tell the
story of the Exodus' every year. [Note as well<BR>Shmuel's opinion in "matchilim
b'gnut" in the tenth perek of<BR>Mesechet Psachim".]<BR>
Note as well how the pasuk of "v'otanu hotzi m'sham<BR>lmaan. [for the purpose
of]..." is quoted at the end of MAGID<BR>in the "bchol dor v'dor" section - and
not by chance!<BR> If you are familiar with our Intro
shiur to Sefer<BR>Devarim, in regard to the structure of the main
speech,<BR>Chazal's choice of this phrase to begin our answer to the
"ma<BR>nishtana" takes on additional significance.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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. In other words, the day
referred<BR>to in the phrase: "v'haya ha'YOM HA'ZEH lachem l'ZICHARON"<BR>could
either be rosh Chodesh (based on 12:1-2) or the day that<BR>the korban Pesach
was offered (i.e. the 14th during the day<BR>towards evening ="yachol m'b'od
yom", based on 12:6). The<BR>conclusion however is that the mitzvah can
only be fulfilled<BR>on the evening of the 15th, based on Shmot 13:8 in the
context<BR>of 13:3-8! Read those psukim carefully, and you'll see
why.<BR> [Note as well the connection between 12:14 & 12:15-20,
as<BR> well as the connection between 12:14-23 with 13:3-8!.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>M'TCHILA... V"ACHSHAV KIRVANU HA'MAKOM
L'AVADATO<BR> This key statement of the MAGID
section (as discussed in<BR>our shiur on MAGID), that God chose the Jewish
people in order<BR>that they could serve Him (by acting as His model nation) -
is<BR>proven not only from our quote of Yehoshua 24:1-3, but more so<BR>from the
remainder of that chapter - a 'must read' for anyone<BR>not familiar with that
chapter!<BR> For those of you familiar with Sefer Yehoshua, here's
an<BR>observation that you may appreciate. One could suggest that<BR>the
gathering, as described in Yehoshua 24:1-27, may have<BR>taken place at an
earlier time, even though it is recorded in<BR>the final chapter of the
book. Based on the content of this<BR>speech (and challenge) by
Yehoshua for the entire nation to<BR>serve God - it would have made more sense
for this gathering<BR>to have taken place soon after the original wave of
conquest,<BR>and not at the end of his life.<BR> In my opinion, the most
logical time for this gathering to<BR>have taken place would have been at the
same time when Bnei<BR>Yisrael first gathered at Har Eival to re-convene
their<BR>covenant with God, in fulfillment the God's command in
Devarim<BR>27:1-8! This covenantal gathering, similar to the
original<BR>covenantal gathering at Har Sinai (compare w/Shmot 24:3-11)
is<BR>described in detail in Yehoshua 8:30-35. Note that the
city<BR>of Shechem - where the events in chapter 24 take place, is<BR>located at
the foot of Har Eival (where the events in chapter<BR>8:30-35 take
place!<BR> Even though the events in chapter 24 should have
been<BR>recorded after the events in 8:30-35, Sefer Yehoshua preferred<BR>to
'save' that speech for its concluding section, because of<BR>its thematic and
everlasting significance.<BR> If so, then Yehoshua
chapter 23 would have been the last<BR>gathering of the people with Yehoshua
prior to his death (as<BR>seems to be simple pshat of the opening psukim of
that<BR>chapter), while the events described in chapter 24 were<BR>'saved' for
the conclusion of the book (even though they took<BR>place much earlier).
[Note how the story of Yehoshua's death<BR>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<BR>this chapter to present its key point - that God chose
us, and<BR>gave us the special Land, for the purpose that we would be<BR>able
serve Him. Its thematic importance results in its special<BR>placement at the
conclusion of Sefer Yehoshua, and similarly,<BR>at a key position in
MAGID.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>BRIT BEIN HA'BTARIM (or Ethics & the
Exodus)<BR> Even though we discussed this topic of God's
original<BR>covenant with Avraham (forecasting the Exodus) at length in<BR>our
shiur on MAGID, I'd like to add one additional point.<BR>[The points below can
serve as an outline, iy"h, a full shiur<BR>on this topic will be ready on chol
ha'moed.]<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 see this 'bondage' as a
punishment<BR> for something that Avraham may have done wrong (see
Maharal<BR> - Gevurot Hashem); nonetheless, the simple pshat of
Breishit<BR> chapter 15 is that this covenant was part of God's
original<BR> plan.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>V"ZACHARA KI EVED HA'YITA B'ERETZ
MITZRAIM]<BR> 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.<BR>· Vayikra 19:33-36 (concluding "Kdoshim
tihiyu"!)<BR>· Vayikra 20:26! and 25:55! (note the
context of Vayikra<BR>25:35-55, noting especially 25:38.)<BR>·
Devarim 5:12-15 (shabbos is to allow our servants a<BR>chance to rest as well -
v'zachrta ki eved hayita...")<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<BR>·<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> <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.<BR>
<BR> In light of the numerous sources in Sefer Devarim as well in<BR>this
regard, we may have an additional reason for why Chazal<BR>chose Mikra Bikurim -
from Devarim chapter 26 - as the<BR>official 'formula' by which we tell the
story. Note not only<BR>how the declaration in 26:5-9 constitutes a
thanksgiving to<BR>God for His fulfillment of brit bein ha'btarim, but
notice<BR>also the closing line in 26:11, where once again we are called<BR>upon
to be sure that the stranger and Levite share in our<BR>happiness (for they have
no Land of their own, and hence not<BR>able to 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).<BR> <BR> One could even suggest that
reciting these psukim as well<BR>may be what the statement in the Mishna in
Pesachim refers to<BR>when instructing us to read from Arami oved Avi (from
Devarim<BR>26:5) until we finish the ENTIRE Parsha. If we read
the<BR>entire Parshia, the should certainly should include 26:11, and<BR>may
even allude to 26:12-15 (|"vidduy maaser"), (and in my<BR>humble opinion even to
the concluding psukim of the entire<BR>speech in 26:16-19!).
["v'akmal"]<BR> <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.<BR> <BR> 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 both<BR>particular (in relation to the obligations of the
Jewish<BR>people) and universal (in relation to their purpose -
the<BR>betterment of all mankind).<BR>====</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> [One should also 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.<BR> See Seforno's intro to Sefer Shmot and his
commentary on<BR> Shmot 1:13. .]</FONT></DIV>
<DIV> </DIV><FONT face=Arial size=2>
<DIV><BR>V'HI SH'AMDA... ELAH SH'B'CHOL DOR V'DOR<BR>OMDIM ALEYNU
L'CHALOTEINU<BR> Unfortunately, this statement remains
true in our own<BR>generation, as Israel is still threatened by its many
enemies.<BR>As we thank God for His Providence over our history and
its<BR>purpose, no Seder should pass over without a mention of<BR>gratitude to
the brave soldiers of Israel's armed forces, and<BR>our prayers that God watch
over them. They form the front<BR>line that protect our 'freedom' to
become God's special<BR>nation.<BR> Just as we thank God for providing us
with food, even though<BR>we must toil the soil ourselves; so too when we thank
God for<BR>protecting us in every generation, we must realize that this<BR>often
requires the act of man as well. As we thank God who<BR>oversees our
protection, we must show our gratitude as well to<BR>the soldiers who rise to
this challenge. With this in mind,<BR>I'd like to close these short
thoughts on the Sefer with a<BR>personal note.<BR> This
morning (the 13th of Nisan), I attended the memorial<BR>service for Lt. Daniel
Mandel z"l (unfortunately, the son of<BR>my neighbor in Alon Shevut), a young
officer in the elite<BR>"sa'yeret ha' Nachal" infantry unit, who fell exactly
one year<BR>ago leading an operation to capture terrorists in Shechem,
who<BR>were planning yet another Seder massacre.<BR>
Those who eulogized him noted not only his bravery and<BR>leadership, but also
his ability to inspire his soldiers to<BR>support one another, especially in
difficult situations, and<BR>his keen ability to bring out the good in all those
who<BR>surrounded him<BR> As the month of Nisan is not a time for
eulogies, but rather<BR>a time for inspiration, may Daniel's memory (even for
those<BR>who did not know him) be a source of inspiration for all
of<BR>us.<BR> May our sense of national unity and purpose at the
Seder<BR>remain with us during the difficult decisions that face our<BR>people
this coming year; and may God speedily send us Eliyahu<BR>ha'Navi - not only to
punish our enemies, but also to help<BR>guide us in the proper
direction.<BR>
<BR>
chag
samayach,<BR>
menachem</DIV>
<DIV> </DIV>
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