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<div id=cover-sheet>attached is a revised version of our questions for MAGID,
with many of the sources attached in pdf format.<br>
The questions are also in pdf format, and material will print out better if you
choose the pdf version.
<hr>
</div>
<div class=Section1>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'> *************************************************************************<o:p></o:p></span></font></b></p>
<p class=MsoNormal align=center style='text-align:center'><b><font size=2
face=Arial><span style='font-size:10.0pt;font-weight:bold'>THE TANACH STUDY
CENTER www.tanach.org<o:p></o:p></span></font></b></p>
<p class=MsoNormal align=center style='text-align:center'><b><i><font size=2
face=Arial><span style='font-size:10.0pt;font-weight:bold;font-style:italic'>In
Memory of Rabbi Abraham Leibtag<o:p></o:p></span></font></i></b></p>
<p class=MsoNormal align=center style='text-align:center'><b><font size=2
face=Arial><span style='font-size:10.0pt;font-weight:bold'>Questions for self
study - by Menachem Leibtag<o:p></o:p></span></font></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>*************************************************************************<o:p></o:p></span></font></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'><o:p> </o:p></span></font></b></p>
<p class=MsoNormal align=center style='text-align:center'><a name="OLE_LINK2"></a><a
name="OLE_LINK1"><b><i><font size=2 face=Arial><span style='font-size:10.0pt;
font-weight:bold;font-style:italic'>For self study on Shabbat ha'Gadol<o:p></o:p></span></font></i></b></a></p>
<p class=MsoNormal align=center style='text-align:center'><font size=1
face=Arial><span style='font-size:8.0pt'>[revised 5769]<o:p></o:p></span></font></p>
<p class=MsoNormal align=center style='text-align:center'><b><i><font size=2
face=Arial><span style='font-size:10.0pt;font-weight:bold;font-style:italic'> LEIL
HA-SEDER --Understanding MAGGID<o:p></o:p></span></font></i></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> [<b><i><span
style='font-weight:bold;font-style:italic'>Questions for self-study and
preparation]<o:p></o:p></span></i></b></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Looking for something to study on Shabbat ha'Gadol, if
so, the following questions should keep you 'plenty busy'!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>INTRODUCTION<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Sometimes,
we find ourselves so involved in studying the various commentaries on the
Haggada, that we never get around to studying MAGID itself!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
following battery of questions will attempt to do just that, i.e. to help you
understand how we tell the story of the Exodus in the section of the Haggada
called MAGID </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[To prepare these questions, it would be helpful if you
have handy a Haggada, a Chumash, and Mishnayot Pesachim. As you will notice,
we will be analyzing the text of MAGGID using a methodology similar to the
approach that we have employed in our study of Chumash.]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
the first section, we will explore the psukim in Chumash that command us to
tell the story of the Exodus;while the second section will focus on the
"mishnayot" in Mesechet Pesachim that provide 'the framework' for the
Seder. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Based on those questions, our third battery of
questions will analyze the actual text of MAGID, and its internal structure, as
found in our Haggada.</span></font></p>
<p class=MsoNormal style='margin-left:119.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt'> --- b'hatzlacha!</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'> </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>PART I - THE SOURCE FOR 'MAGGID' IN CHUMASH<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>1.
Ask almost anyone, and they'll tell you that our obligation to tell the story of
the Exodus at the Seder is based on the pasuk: "ve-higadta
le-bincha..." (see Shmot 13:8). However, ask them to carefully translate the
meaning of every word in that pasuk, and as you'll see for yourself, it's not
so easy to understand.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>For a start, take a quick read of that pasuk (Shmot
13:8), noting how it cannot be understood without knowing what the words "ha-hu"
and "zeh" refer to, as well as the context of the phrase "assa
Hashem li".</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Therefore, to understand the meaning of 12:8, you must carefully
study from 13:3 thru 13:8, as they include the entire command to 'remember the
Exodus'. </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[To appreciate the fuller context of 13:3-8, you should
review all of the parshiot from 12:1 thru 13:8, paying special attention to
12:14 noting:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt'>a) how it relates to 12:3-13, </span></font></p>
<p class=MsoNormal style='margin-left:34.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>b) IF it relates to 12:15-17, </span></font></p>
<p class=MsoNormal style='margin-left:34.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>c) how it explains the command in 12:24-27</span></font></p>
<p class=MsoNormal style='margin-left:34.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>d) how it forms the background to 13:3 -8</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Relate all of this to the story in 12:33-39 /
especially 12:17].</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>2. In
regard to 13:3, does this pasuk imply <b><span style='font-weight:bold'>two</span></b>
separate mitzvot - i.e. to 'remember' the day of the Exodus, <b><span
style='font-weight:bold'>and</span></b> not to eat "chametz"; or did
you understand this as <b><span style='font-weight:bold'>one</span></b>
commandent, i.e. to 'remember' the day of the Exodus - <b><span
style='font-weight:bold'>by</span></b> not eating "chametz"?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
your opinion, which interpretation makes more sense?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Similarly,
in 13:5 - what does the phrase "ha'avodah ha'zot" refer to? Does
this introduce the pasuk that follows (and hence it refers to eating matza) or
does it refer back to 12:24-27 (and hence refers to offering the korban
pesach). [See Rashi on 13:5, and Ibn Ezra on 13:5-6; see also Rasag.]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Relate
this argument to how one could interpret the word "zeh" in 13:8!
[Note how we relate to this in the Haggada in the section beginning with
"yachol m'rosh chodesh…"]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>3. If
13:3 is indeed one command, explain why would it be necessary to fulfill 13:8 <b><span
style='font-weight:bold'>in order</span></b> to fulfill 13:3. [Relate this to
the fact that this commandment must be fulfilled by future generations as
well.]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>4.
Return now to 13:8. Based on the context from 13:3-7 what do the words
"ha'hu" and "zeh" and "ba'avur" refer to?</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Did you translate the word "ba'avur" - as
'because', or 'for the sake of', (or something else)? How does that
translation affect your understanding of 13:8?</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>According to <b><span style='font-weight:bold'>your</span></b>
understanding of 13:8, does this pasuk instruct us to explain to our children: </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>(1) why we are eating matza, or </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>(2) why God took us out of Egypt?</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Then, study the classical commentators on this pasuk,
noting how we find an amazing argument between Rashi (& Ibn Ezra sides with
him!) against Rashbam & Ramban. In your opinion, which commentary makes
more sense? </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Is it possible that both opinions could be correct?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>5. Based
on your study, would you say the source and underlying reason for our
obligation to tell the story of the Exodus is based only on 13:8, or also on
13:3? [Note also Rambam Hilchot Chametz u'Matza 7:1.]</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Finally, note as well Shmot 10:1-2, noting how that
pasuk as well may relate to the reason for how and why we must tell the story
of the Exodus at the Seder!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>6. As
you review the psukim cited above regarding the Biblical command to 'tell the
story of the Exodus', is it clear precisely <b><span style='font-weight:bold'>how</span></b>
we are to tell the story?</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Assuming that you've read the Bible, in your opinion,
at what point in Jewish History should that story <b><span style='font-weight:
bold'>begin</span></b>?</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[e.g. - would you begin with the enslavement, or would
you begin back with Yaakov going down to Egypt, or with Yosef & his
brothers, or with Avraham Avinu, or with Terach, or with Noach, or maybe even
the story of Creation?] </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Similarly, and at what point should the story <b><span
style='font-weight:bold'>end</span></b>?</span></font></p>
<p class=MsoNormal style='margin-left:34.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[e.g. - with the Exodus? the splitting of the sea?;
Matan Torah?; Conquering Israel?, building the Temple?]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Finally,
in your opinion, would you say that the primary focus of our 'story' should be
to explain WHAT happened, or should the story also discussed WHY it happened?
If so, explain why!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Base
your answer to this question on your answers to the questions above (and to the
underlying theme of Sefer Breishit).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Keep
your answers in mind, as we will discuss them in our study of MAGID.</span></font></p>
<font size=1 face=Arial><span style='font-size:8.5pt;font-family:Arial'><br
clear=all style='page-break-before:always'>
</span></font>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>PART TWO - MASECHET PESACHIM<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>1.
Review the mishnayot in the tenth perek of Masechet Pesachim, noting how they
provide the guideline for how we are supposed to tell the story. Focus on the
"mishnayot" from the 'four questions' until the blessing on the
second cup.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Note how these mishnayot provide only a 'framework' for
how to tell the story - and explain that framework (and format). In your
opinion, why does this framework leave so much latitude for the person telling
the story to decide for himself how to tell the story?</span></font></p>
<h2 dir=RTL style='mso-margin-top-alt:2.0pt;margin-right:0pt;margin-bottom:
3.0pt;margin-left:0pt;text-align:right;direction:rtl;unicode-bidi:embed'><b><font
size=3 color=black face="Times New Roman"><span dir=LTR style='font-size:12.0pt;
color:black'><o:p> </o:p></span></font></b></h2>
<h2 dir=RTL style='mso-margin-top-alt:2.0pt;margin-right:0pt;margin-bottom:
3.0pt;margin-left:0pt;text-align:right;direction:rtl;unicode-bidi:embed'><b><font
size=3 color=black face=David><span lang=HE style='font-size:12.0pt;font-family:
David;color:black'>îñëú
ôñçéí ôø÷ é</span></font></b><font
size=3 color=black><span dir=LTR style='font-size:12.0pt;color:black'><o:p></o:p></span></font></h2>
<p dir=RTL style='mso-margin-top-alt:2.0pt;margin-right:0pt;margin-bottom:3.0pt;
margin-left:0pt;text-align:justify;direction:rtl;unicode-bidi:embed'><b><font
size=3 color=black face=David><span lang=HE style='font-size:12.0pt;font-family:
David;color:black;font-weight:bold'>é,ã</span></font></b><span
dir=LTR></span><font color=black><span dir=LTR style='color:black'><span
dir=LTR></span> </span></font><font color=black face=David><span lang=HE
style='font-family:David;color:black'>îæâå
ìå ëåñ ùðé,
åëàï äáï
ùåàì. àí àéï
ãòú ááï--àáéå
îìîãå, îä
ðùúðä äìéìä
äæä îëì
äìéìåú: ùáëì
äìéìåú, àéï
àðå îèáìéï
àôéìå ôòí
àçú; åäìéìä
äæä, ùúé
ôòîéí. ùáëì
äìéìåú</span></font><span dir=LTR></span><font
color=black><span dir=LTR style='color:black'><span dir=LTR></span>…<o:p></o:p></span></font></p>
<p dir=RTL style='mso-margin-top-alt:2.0pt;margin-right:0pt;margin-bottom:3.0pt;
margin-left:0pt;text-align:justify;direction:rtl;unicode-bidi:embed'><span
dir=RTL></span><font size=3 color=black face=David><span lang=HE
style='font-size:12.0pt;font-family:David;color:black'><span dir=RTL></span> ìôé
ãòúå ùì áï,
àáéå îìîãå. </span></font><font
color=black><span dir=LTR style='color:black'><o:p></o:p></span></font></p>
<p dir=RTL style='mso-margin-top-alt:2.0pt;margin-right:0pt;margin-bottom:3.0pt;
margin-left:0pt;text-align:justify;direction:rtl;unicode-bidi:embed'><span
dir=RTL></span><font size=3 color=black face=David><span lang=HE
style='font-size:12.0pt;font-family:David;color:black'><span dir=RTL></span> îúçéì
áâðåú, åîñééí
áùáç;</span></font><font color=black><span dir=LTR
style='color:black'><o:p></o:p></span></font></p>
<p dir=RTL style='mso-margin-top-alt:2.0pt;margin-right:0pt;margin-bottom:3.0pt;
margin-left:0pt;text-align:justify;direction:rtl;unicode-bidi:embed'><span
dir=RTL></span><font size=3 color=black face=David><span lang=HE
style='font-size:12.0pt;font-family:David;color:black'><span dir=RTL></span> åãåøù
î"àøîé àåáã
àáé" (ãáøéí
ëå,ä), òã ùäåà âåîø
àú ëì äôøùä</span></font><span
dir=LTR></span><font color=black><span dir=LTR style='color:black'><span
dir=LTR></span>.<o:p></o:p></span></font></p>
<p dir=RTL style='mso-margin-top-alt:2.0pt;margin-right:0pt;margin-bottom:3.0pt;
margin-left:0pt;text-align:justify;direction:rtl;unicode-bidi:embed'><b><font
size=3 color=black face=David><span lang=HE style='font-size:12.0pt;font-family:
David;color:black;font-weight:bold'>é,ä</span></font></b><span
dir=LTR></span><font color=black><span dir=LTR style='color:black'><span
dir=LTR></span> </span></font><font color=black face=David><span lang=HE
style='font-family:David;color:black'>øáï
âîìéàì àåîø,
ëì ùìà àîø
ùìåùä ãáøéí
àìå áôñç, ìà
éöà éãé
çåáúå; åàìå
äï--ôñç, îöä,
åîøåøéí.</span></font><font
color=black><span dir=LTR style='color:black'><o:p></o:p></span></font></p>
<p dir=RTL style='mso-margin-top-alt:2.0pt;margin-right:0pt;margin-bottom:3.0pt;
margin-left:0pt;text-align:justify;direction:rtl;unicode-bidi:embed'><span
dir=RTL></span><font size=3 color=black face=David><span lang=HE
style='font-size:12.0pt;font-family:David;color:black'><span dir=RTL></span>
ôñç, òì ùí
ùôñç äî÷åí òì
áúé àáåúéðå
áîöøééí;</span></font><font
color=black><span dir=LTR style='color:black'><o:p></o:p></span></font></p>
<p dir=RTL style='mso-margin-top-alt:2.0pt;margin-right:0pt;margin-bottom:3.0pt;
margin-left:0pt;text-align:justify;direction:rtl;unicode-bidi:embed'><span
dir=RTL></span><font size=3 color=black face=David><span lang=HE
style='font-size:12.0pt;font-family:David;color:black'><span dir=RTL></span> îøåøéí,
òì ùí ùîéøøå
äîöøééí àú
çéé àáåúéðå
áîöøééí;</span></font><font
color=black><span dir=LTR style='color:black'><o:p></o:p></span></font></p>
<p dir=RTL style='mso-margin-top-alt:2.0pt;margin-right:0pt;margin-bottom:3.0pt;
margin-left:0pt;text-align:justify;direction:rtl;unicode-bidi:embed'><span
dir=RTL></span><font size=3 color=black face=David><span lang=HE
style='font-size:12.0pt;font-family:David;color:black'><span dir=RTL></span> îöä,
òì ùí ùðâàìå.</span></font><font
color=black><span dir=LTR style='color:black'><o:p></o:p></span></font></p>
<p dir=RTL style='mso-margin-top-alt:2.0pt;margin-right:0pt;margin-bottom:3.0pt;
margin-left:0pt;text-align:justify;direction:rtl;unicode-bidi:embed'><span
dir=RTL></span><font size=3 color=black face=David><span lang=HE
style='font-size:12.0pt;font-family:David;color:black'><span dir=RTL></span>
áëì ãåø åãåø,
çééá àãí
ìøàåú àú òöîå
ëàéìå äåà éöà
îîöøééí;
ìôéëê àðçðå
çééáéï
ìäåãåú</span></font><span dir=LTR></span><font
color=black><span dir=LTR style='color:black'><span dir=LTR></span>…<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>MATCHILIN B'GNUT...<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>2.
The mishna provides us with a format for how to begin and end the story - i.e.
we begin our story with a 'derogatory' statement, and conclude with 'praise'. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>See Mesechet Pesachim 116a, where we find two opinions
for how to fulfill 'matchilin bi-gnut':</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><b><font size=1 face=Arial><span
style='font-size:8.5pt;font-weight:bold'>Shmuel</span></font></b> suggests that
we begin with "avadim hayinu" -</p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt'>we were once slaves...</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><b><font size=1 face=Arial><span
style='font-size:8.5pt;font-weight:bold'>Rav</span></font></b> suggests -
"m'tchila ovdei kochavim hayu Avoteinu"</p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt'>- that our forefathers were once idol
worshipers...</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
your opinion, does this an argument concern WHEN the story beings (i.e. Rav begins
the story with our enslavement/ and hence Sefer Shmot, while Shmuel begins with
Terach/ and hence Sefer Breishit) - OR - does their argument simply reflect
what is considered a more 'derogatory' statement (i.e. that our forefathers
were once slaves, or that they once didn't believe in God)?</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>To the best of your recollection, in the Haggada (when
we tell the story of the Exodus), what opinion do we follow? </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>3. As
you probably remember, we find both the opinions of Rav & Shmuel in our
Haggadah; however both of their original 'short statements' - are augmented
with longer statements. Refer to your Haggada, and attempt to understand why
we 'lengthen' these statements.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
relation to Shmuel's opinion - be sure to compare with Devarim 6:20-24, noting that
it's a direct quote of Devarim 6:21. [In your opinion, was Shmuel aware of the
context of this pasuk, when he suggested that we begin with "avadim
ha'yinu"?]</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>In relation to Rav's opinion, be sure to see not only
Yehoshua 24:1-4; but also Yechezkel 20:1-10! Based on <b><span
style='font-weight:bold'>both</span></b> sources, do you think that Rav's
original opinion refers to the fact that Avraham Avinu's father (Terach) was an
idol worshiper; or that Bnei Yisrael in Egypt (immediately prior to their
redemption) were still involved in idol worship (and nevertheless, God redeemed
them)?</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>MSAYMIM b'SHVACH<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>4.
According to the Mishna, we are supposed to conclude the story with 'praise'.
In your opinion, where and when do we do this in our Haggadah?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
your answer, relate to how we discuss the Plagues, the song of Dayenu, and the
first two psalms of Hallel.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>LFI DAATO SHEL HA'BEN AVIV m'LAMDO<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>5.
The next statement of the Mishna provides yet another 'format' for how to 'tell
the story' - i.e. the parent must tell the story based on the 'educational level'
of the child. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
your opinion, when and how in MAGGID do we apply this principle? <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[Do we/ should we - apply this principle in 'practice'
as well?]<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>In Part Five (of these questions) you will find an
additional battery of questions that will help you appreciate how the section
of the Four Sons in the Haggada relates to this Mishna.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>V'DORSHIM m'ARAMI OVED AVI...<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>6.
Review Devarim 26:1-10 - based on those psukim, be sure that you understand the
meaning of this portion of the Mishna, which basically provides us with a
format of how we are supposed to tell the story. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
our Haggada, do we follow this format? If so, where and when? How do we
accomplish "v'dorshim"? Do we expound upon these psukim to tell the
story. If so, where does the story begin, and where does it end?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>7.
According to the Mishna, it would seem that we should quote from Devarim
26:5-9; while in reality - our Haggada only quotes thru 26:8, but does not
include 26:9. Can you explain why?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Do
you think that our custom follows the original intention of the Mishna, or that
our custom changed due to certain historical events?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>8.
Note how this commandment (in Devarim 26:1-10) to 'bring our first fruits'
includes the annual recitation of a special declaration (be every individual in
Am Yisrael) - better known as "mikra bikurim". In your opinion, what
is the purpose of this annual declaration (see 26:3-10), and why can't we
fulfill this obligation when there is no Bet ha'Mikdash? </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Based
on your answer, could you suggest any special significance for why the Mishna
prefers that we quote from the psukim of "mikra bikurim" to fulfill
our annual obligation of "sipur Yetziat Mitzraim"?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>9.
Compare Devarim 26:5-9 (in its context) with Breishit 15:7-18 (in its
context). In your opinion, what is the relationship between these two sources?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
general, how does Breishit chapter 15 relate to "brit Avot"; and how
does Devarim chapter 26 relate to "brit Sinai" (see Devarim
26:16-19!).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>THE RAMBAM in Hilchot chametz u'matza<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>10.
See Rambam, Sefer Zemanin, Hilchot Chametz u-Matza, chapter 7. Read the first
six halachot, noting how Rambam understood the psukim in Chumash and the
Mishnayot. Note how he understood Shmot 13:1-8, and whether he follows Rav's
opinion or Shmuel's.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>11. Note
as well how the Rambam records his own 'nusach' (text) for MAGGID at the conclusion
of Hilchot Chametz u-Matza (immediately after chapter 8).</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>If you have time, compare Rambam's nusach to that in your
own Haggada, noting the sections that Rambam did not include. Can you suggest
a reason why?</span></font></p>
<font size=1 face=Arial><span style='font-size:8.5pt;font-family:Arial'><br
clear=all style='page-break-before:always'>
</span></font>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>PART THREE - ANALYZING MAGGID - step by step...<o:p></o:p></span></font></b></p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:17.0pt'><b><font
size=1 face=Arial><span style='font-size:8.5pt;font-weight:bold'>[THE 'BIGGER
PICTURE']<o:p></o:p></span></font></b></p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:17.0pt'><b><font
size=1 face=Arial><span style='font-size:8.5pt;font-weight:bold'><o:p> </o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>1.
Now it's time to see how we tell the story in the Haggada. Our first task is
to construct an outline. [Basically, we are going to carefully create a table of
contents for MAGGID.]</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>To do so, open to the MAGGID section of your Haggada,
and (if it's not Shabbat or Yom Tov) take a blank sheet of paper and pencil.
Give a short title for each paragraph or section in Maggid (i.e. beginning with
'Ha lachma anya' until Hallel). Record each title on the left margin of your
paper, i.e. create a vertical list.</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt'>[If it is Shabbat, then keep this list
in 'memory'.]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> This
may appear to be rather tedious, but as you continue, you'll see how helpful
this will be. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>To help your study, you can download a one page Haggada
at the following link - </span></font><a
href="http://www.tanach.org/haggada.pdf">www.tanach.org/haggada.pdf</a> .</p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>2.
Next, turn your list into an outline by grouping together the paragraphs that
carry a common topic. For example, the five paragraphs that describe the 'four
sons' could be grouped together, so too Raban Gamliel's statement concerning
PESACH, MATZA, & MAROR. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Re-work
your outline several times, attempting to organize it into main topics and
subtopics. When you are finished, make sure that you can follow the flow from
one topic to the next. In essence, you should have created an 'outline' of
MAGID.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>3.
Study your outline once again, and attempt to ascertain how (and where) the
story of the Exodus is actually told. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Should you come across any section of MAGGID that does
not 'tell the story' of the Exodus, attempt to explain why it is nonetheless
included in this section of the Seder.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>4.
Based on your outline, where in MAGGID do we actually tell the story of the
Exodus ['sippur yetziat Mitzrayim'] in its entirety?</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Relate your conclusions to the 'framework' for MAGGID,
as discussed in the mishnayot of Masechet Pesachim (and in our questions in
Part Two, above).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>To better understand what we say in MAGGID, we will now
review each section (or paragraph), to determine how it relates (or doesn't
relate) to how we tell the story of the Exodus.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>By doing so, we will better understand how we fulfill
(or don't fulfill) the mitzva of "sippur yetziat Mitzrayim" at our
Seder.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>HA LACHMA ANYA<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>1.
Read the "ha lachma anya" paragraph. - In your opinion, does this
section serve as the beginning of the story? If not, what is its purpose and
why do we recite it?</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[Consider as well if this paragraph should be
considered the first part of MAGID, or an explanation for YACHATZ (when we
break the middle matza). Explain!]</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
the first line of this paragraph ['This is the bread of affliction...'], the
leader of the Seder is clearly speaking to the people who are gathered at the
table. However, the second sentence - "kol dichfin..." - appears to
be an invitation to anyone in need- to join in the offering of a korban pesach,
while including some words of hope for a better future next year. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>In your opinion, is the leader of the Seder now
extending an invitation to outsiders (if so, it's a bit late), or is he quoting
words that were spoken in a previous generation – when people were
joining together for a Korban Pesach OUTSIDE of the Land of Israel (but hoping
to be there the next year), and in slavery (but hoping next year to be free)?</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>If the latter, what generation is this a quote from?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> [Relate
to Shmot 12:3-14, especially to 12:14.]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>2. In
your opinion, does the "ha lachma anya" [this is the bread of our
affliction] statement imply that we are eating MATZA to remember <b><span
style='font-weight:bold'>what our forefathers ate</span></b> when they <b><span
style='font-weight:bold'>were slaves in Egypt</span></b>; OR – that we
are eating the <b><span style='font-weight:bold'>bread that reminds us </span></b>of
the affliction of our forefathers in Egypt. [If the latter, why does this type
of bread remind us of our affliction?]</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Based on the story in Chumash, which explanation makes
more sense? Relate to:</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>a) Shmot 12:33-39 (in light of Shmot 12:17)</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>b) Shmot 12:6-9 (in its context from 12:3-13)</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>c) Shmot 13:3-8</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>d) Devarim 16:1-4</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>In your answer, relate as well to matza that Bnei
Yisrael were commanded to eat with the original 'korban Pesach' in Egypt (see
Shmot 12:8 in its context). Was it because they were in a rush? </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[For a more detailed study, see the TSC shiur on
Parshat Bo concerning the two reasons for eating matza - </span></font><a
href="http://www.tanach.org/shmot/bo1.pdf">www.tanach.org/shmot/bo1.pdf</a> .]</p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>MA NISHTANA - The Four Questions<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>1.
Clearly, the 'ma nishtana' is not the story, but can you explain why these
questions are recited at the beginning of Maggid? Relate your answer to Shmot
13:8, and Devarim 6:20-22.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>2. In
your opinion, would you consider the "mah nishtana" as four questions
or one? If the latter, what is the 'one question' and how does it relate to
these 'four questions'? [Are they proofs?]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Use
your answer to explain why we never (directly) answer these four questions at
the Seder. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> How
and when do we answer the 'one question'?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>AVADIM HAYINU<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>1. At
first glance, this paragraph certainly sounds like the beginning of a story.
But carefully read the <b><span style='font-weight:bold'>entire</span></b>
paragraph (that begins with 'avadim hayinu') and ask yourself what is/are its
primary point(s)?</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Are you sure that the story begins here? If not, can
you explain the purpose of this paragraph?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Does
the text of "avadim hayinu" come from a pasuk?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> If
so, where is that pasuk and what is its context? </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt'>[When you give up, see Devarim
6:20-25.] </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>2. As
you study these psukim, be sure that you understand the meaning of the 'question'
in 6:20, and how 6:21-25 (that begins with avadim hayinu) answers this question.
</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>How does this answer (in 6:21-24) explain why we are
obligated to keep ALL of the mitzvot of the Torah?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>3. Based
on Devarim 6:20-22, can you explain why the Haggada may have chosen
specifically this pasuk to explain WHY we are obligated to tell this story
every year.</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[Note as well how 6:20-21 can explain why the MA
NISHTANA comes before AVADIM HAYINU.]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>4.
There is a popular song sung at the Seder, "avadim hayinu, ata bnei
chorin". Are the words for this song in the Haggada? If not, can you
find a source for this song? </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
your opinion, does this song correctly reflect the main theme of MAGGID? </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[Keep this question in mind as your continue your
study.]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>5.
Does the paragraph of "avadim hayinu" also explain WHO is obligated
to tell this story? If so, can you explain why? </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[Relate to a possible 'misunderstanding' of who would
be obligated (and who would not be obligated), based on the opening phrase of
Shmot 13:8.] </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>MA'ASEH R. ELIEZER bi-BNEI BRAK<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>6. In
your opinion, does this section tell the story of yetziat Mitzrayim? If not,
what is its purpose?</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>As you read this paragraph, be sure that you understand
how this section directly relates to the primary point of "v'afilu kulanu
chachamim..." in the "avadim hayinu" section that preceded it -
in relation to WHO is obligated to tell the story (and to what extent).</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>7.
The next paragraph records a conversation among those Rabbis who gathered in
Bnei Brak - concerning the daily commandment to 'remember' the story of the
Exodus. Clearly, this in not the story of the Exodus; however, attempt to
explain how this discussion of the daily mtizva of "'zechira" [to
remember] relates to our yearly obligation of "sipur" [to tell the
story].</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Why
would this be a fitting topic to discuss at the Seder?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> </span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>THE FOUR SONS<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>1.
Clearly, this section doesn't tell the story. However, can you explain its
purpose in Maggid?</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>In your answer, relate once again to Shmot 13:8 as well
as to the Mishna's statement of 'lfi da'ato shel ha-ben, aviv melamdo' - based
on the level of the child, the father should teach his son. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>2. You
may have also noticed that the answers to the four sons provided in the Haggada
are quite different from those recorded in Chumash. First, verify this. Can
you explain why?</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>The reason for this will be discussed in a separate
battery of questions, found at the end of these questions. [See Part Five.]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>YACHOL me-ROSH CHODESH <o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>1.
This section is short, and easy to understand; but try to explain why it is
recited at this point in MAGGID. Does it tell the story? </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Does
it discuss WHEN our obligation to tell this story begins?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> "yachol
m'rosh chodesh" – implies that someone may think that our obligation
to 'tell the story of the Exodus' would begin on the first day of Nisan. Be
sure you understand this "haava amina" based on Shmot 12:14 in
relation to 12:1-2; and based on 13:3-4 in relation to 13:8. [Relate as well
to Devarim 16:1-3.]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>A Quick Summary <o:p></o:p></span></font></b></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'> As you probably noticed, this last section is simply
one of many that discuss 'secondary' topics before we actually begin to tell
the story of yetziat Mitzrayim? Note which sections that we have discussed
thus far answer the following questions:</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> A.
WHY are we <b><span style='font-weight:bold'>obligated</span></b> to tell the
story?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> B.
WHO is <b><span style='font-weight:bold'>obligated</span></b> to tell the
story?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> C.
HOW we are <b><span style='font-weight:bold'>obligated</span></b> to tell the
story?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> D.
WHEN we are <b><span style='font-weight:bold'>obligated</span></b> to tell the
story?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>Can
you identify a pattern?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Did
you notice that the 'story' of the Exodus itself has yet to be told? Can you
explain why?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>MI-TCHILA<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>1.
This paragraph certainly sounds like a story. If so, can you explain why the
Haggada prefers to begin the story of Exodus from the time period of Terach?
Is it simply to fulfill the opinion in the mishna that we begin the story with
a derogatory statement?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>2. Read
this section once again, and decide whether it is indeed telling a story, or
possibly making a '<b><span style='font-weight:bold'>statement'</span></b>.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>If the latter, be sure that you can differentiate
between the statement and its proof! [With what word does the proof-text
begin? If so, what is the primary point made by this paragraph!</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Would you consider this one statement, or two?</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>3. Review
Yehoshua 24:1-4, noting how these psukim form the 'proof-text' of this opening
statement. Note as well how the following psukim, i.e. Yehoshua 24:5-7,
actually tell the story of yetziat Mitzrayim. Can you explain why the Haggada
does not quote them, but instead only the first four psukim of that chapter?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>4. Note
how this statement of 'mi-tchila' contains two primary points. Which of these
points is proven by the psukim that are quoted, and which is not?</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Now, read Yehoshua chapter 24 once again, this time
noting 24:14-26 (and how the story that Yehoshua told the people in 24:1-13
forms its introduction)! Note how many times the phrase "la'avod et
Hashem" is repeated, as well as the main topic of Yehoshua's challenge to
the people - if they are willing to 'serve God'! [Rather amazing!]</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>How do these psukim 'prove' the second half of the
opening statement? Would it be logical to assume that when this section of the
Haggada was first written, it was assumed that the reader would be aware of the
continuation of Yehoshua chapter 24?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>5..
If the primary point of the paragraph that begins with mi-tchila is to make a 'statement',
explain the importance of this statement, and how the reason for why God chose
our forefathers relates to our obligation to tell the story of Yetziat
Mitzrayim. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Relate this statement as well to the popular song of
'avadim hayinu, ata bnei chorin'! [Be sure you that understand the difference.
- i.e. how this is the very opposite point!]</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><b><i><font size=1 face=Arial><span
style='font-size:8.5pt;font-weight:bold;font-style:italic'><o:p> </o:p></span></font></i></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>BARUCH SHOMER HAVTACHATO<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>1.
After reading this paragraph, decide if this is part of the story, or yet
another 'statement'. If the latter, can you explain how it relates to the
statement of the previous paragraph? Explain as well how it relates the story
of yetziat Mitzrayim to the purpose of Avraham's offspring being chosen to
serve God.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Be sure that you understand why this section quotes
from the first covenant between God and Avraham Avinu [better known as 'brit
bein ha-btarim' (i.e. Breishit 15:13-18)].</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>To refresh your memory, it is recommended that you read
that entire chapter in Sefer Breishit, noting how this covenant forecasts the
framework for the events that later unfold in the Exodus story. [Note
especially Breishit 15:13-18.]</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>2. Note
that in MAGGID we are thanking God for keeping His promise to Avraham Avinu to
redeem Am Yisrael from slavery. Note, however, that in that same covenant -
God had also promised Avraham Avinu to put his offspring <b><span
style='font-weight:bold'>into</span></b> slavery! </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Can you explain why God found it necessary for this
process of becoming God's Nation to include 'affliction & slavery in
another land' followed by a miraculous redemption - and only afterward conquest
of the land and the establishment of a sovereign nation!</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>In your answer, relate to the numerous commandments in
the Torah in regard to how we must be kind and considerate to the stranger,
widow and orphan, etc. - which are consistently followed by the 'reminder' that
we were once slaves/strangers in Egypt! [See Devarim 24:17-18; 24:22-23;
15:12-15; 16:11-12; 10:17-20; 5:14-15; and Shmot 22:20 & especially Shmot
23:9.];</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>How does this relate to the concept that God chose the
Jewish people to serve Him as His 'model nation'? </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>In what manner can this 'framework' of affliction be
considered a 'training process' in order to become God's nation? In your
answer relate to the concept of "kur ha'barzel", as discussed in
Devarim 4:20. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>3. If
indeed "brit bein ha'btarim" forecasts our slavery and the ensuing
redemption from Egypt - explain why the story of the Exodus must begin with a
mention of that covenant.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Based on the above questions, would it make sense to
conclude that we must tell the story every year not only to remember <b><span
style='font-weight:bold'>WHAT</span></b> happened, but also <b><span
style='font-weight:bold'>WHY </span></b>that story took place?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>4. In
your opinion, why are we obligated to thank God for yetziat Mitzrayim - even
though this event took place over 3500 years ago? How do these last two
paragraphs in MAGGID relate to this question?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> How
many other times during MAGGID do we mention our need to feel as though we
ourselves experienced the Exodus. Based on the above questions, can you
explain why?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>5.
Based on this covenant, it appears that God wanted Am Yisrael to be enslaved in
Egypt in order to later redeem them from that bondage. If so, does it make
sense that we should thank God for saving us from a calamity that he purposely
put us in?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
your opinion, is there anything that we say in Maggid that relates to this
question?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>6.
Return once again to the statement: 'mi-tchila ovdei avoda zara hayu
avoteinu..' noting the precise meaning of the statement: 've-achshav kirvanu
ha-Makom le-AVODATO'! </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Explain the thematic importance of this statement, and
how it relates to 'brit avot'. [Relate once again to Yehoshua 24:1-23.]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>7.
Was there a divine purpose for Bnei Yisrael's enslavement in Egypt? If so, how
does this relate to our thanking God for yetziat Mitzrayim and the mitzva of
MAGGID?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Would
you say that we are thanking God for the <b><span style='font-weight:bold'>event</span></b>
of yetziat Mitzrayim, the <b><span style='font-weight:bold'>process</span></b>,
or the purpose of that process? Explain how each possibility relates to the
questions above.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>8.
Review Shmot 13:8 once again, paying careful attention to the translation of
the phrase 'ba'avur zeh asa Hashem li be-tzeiti mi-Mitzrayim'. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> See
the machloket between Ibn Ezra (& Rashi) and Ramban on the meaning of
'ba'avur ZEH'.... Relate Rashi and Ibn Ezra's interpretation to the above
questions! [See attached source sheet]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>VE-HEE SH'AMDA <o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>9.
What does the word "hee" in the paragraph of 've-HEE she-amda...'
refer to? How does this paragraph relate to brit bein ha-btarim and to the two
previous paragraphs? </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Again,
would you consider this paragraph part of the story of yetziat Mitzrayim, or
yet another 'statement'?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> If
the latter, explain its thematic importance.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>10.
Does this paragraph explain WHY God saves in every generation (when we may be
in trouble)? Is the answer implicit, based on the previous two paragraphs?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Why
do you think that we raise the cup of wine when we recite this section?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>TZEH U-LEMAD or ARAMI OVED AVI<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>1.
Review the section that begins with "tzeh u'lmad..." noting how it
forms a complex "drasha" on the psukim of "arami oved avi"
from Devarim 26:5-8. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> To
appreciate why the Haggada quotes this Midrash, study Devarim 26:1-11, i.e. the
mitzva of "mikra bikurim".. Carefully study those psukim, and
attempt to understand the reason for this mitzva.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>2. In
your opinion, would you say that the purpose of "mikra bikurim" is to
thank God for our first fruits, or to thank God for the Land (that He gave us
as He promised to our forefathers in "brit Avot")? </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>If the latter (which better be your answer), explain
why the first fruits serve as an appropriate 'token of our appreciation'.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> [For
'extra credit', relate this to the sin of Cain in Breishit 4:1-5.]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>3.
Note how the proclamation in 26:5-8 - through which we thank God for the land -
begins with the story of yetziat Mitzrayim (i.e. from 'arami oved avi...'), and
follows the pattern set by brit bein ha-btarim. Be sure you understand this by
comparing Devarim 26:5-8 with Breishit 15:13-18.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Based
on this parallel, explain why 'mikra bikkurim' could be understood as a yearly
proclamation through which we thank God for His fulfillment of brit bein
ha-btarim.</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[Note the use of the word 'yerusha' in both! Note also
God's promise of the Land in Breishit 15:18]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>4. If
so, explain why Chazal may have included 'arami oved avi' in the Haggada, and
use it as the vehicle by which we tell the story. Relate this to Mishnayot
Pesachim 10:4 - "ve-doresh me-arami oved avi..." (or Pesachim 116a).
</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Relate
also to the verb 'higadeti' (in Devarim 26:3) and the command 've-higadeta' in
the source for Maggid in Shmot 13:8 !</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Note
also Rambam in Hilchot Chametz u-Matza 7:4, noting how Rambam understands that
these psukim also follow the format of "matchil b'gnut u'msayem
b'shvach"!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>5. As
you review the 'drasha' of 'arami oved avi' in the Haggada, be sure that you
understand how the Haggada quotes each word [or phrase] from Devarim 26:5-8,
and elaborates on each quote (usually with psukim from elsewhere in Tanach).</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Be sure that you can follow how the Haggada uses this
as the mechanism by which we actually tell the story! </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Would
you agree that the obligation to 'tell the story' [sippur yetziat Mitzrayim] is
fulfilled by the recitation of this "drasha"? </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> If
so, would it make sense that this section should be explained in a manner that
everyone understands?</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>From what you remember, do most people pay attention to
this part of Magid? Should they? </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>6.
Where does this "drasha" of "arami oved avi" end? Expalin
how it leads into our discussion of the Ten Plagues!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>THE TEN PLAGUES<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>1. In
case you didn't notice, our quote of Devarim 26:8 leads us into the topic of
the Ten Plagues. Can you explain why this is the last pasuk that the Haggada
quotes from arami oved avi (i.e. we only read thru 26:8, but don't read 26:9 -
attempt to explain why).</span></font></p>
<p class=MsoNormal style='text-indent:.25pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:.25pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>2. In your opinion, are the 'multiplication tables'
[i.e. the plagues x5; x4, x5, etc.] an integral part of this story or simply an
'add-on'?</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Be sure that you understand how they are based on a
mathematical factor of five derived from the comparison between Shmot 8:15
& 14:31. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>3. See
Tehillim 78:49 (the source text for this "drasha"), noting how 78:43-51
describes all the plagues (except 3,6,& 9! – the ones w/o warnings)
– yet 78:49 itself does not include the names of any of the Plagues that
we are familiar with. [Based on this, explain this drasha.] </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>How does this explain the second "derasha"
that arrives at up to 250 plagues?</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Why do you think our Haggada includes this focus on the
miracles that took place when crossing the Red Sea?</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:.25pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>3. Note that the Rambam does not include these
'multiplication tables' in his version of MAGGID (found at the conclusion of
Hilchot chametz u'matza). Can you explain why?</span></font></p>
<p class=MsoNormal style='text-indent:.25pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:.25pt'><b><font size=1 face=Arial><span
style='font-size:8.5pt;font-weight:bold'>DAYENU<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>1.
Review the section titled DAYENU. Would you consider this part of the story,
or a form of 'shevach' [praise] after the story is complete? </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>2. If
we have completed telling the story of yetziat Mitzrayim, what is the song of DAYENU
coming to add? </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> How
does it relate to the recitation of Hallel at the conclusion of MAGGID?
[Relate to the phrase "al achat kama v'kama...".]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>3. How
did you translate the word DAYENU? Does this imply that 'it would have been
enough' for Am Yisrael, had we only been taken out of Egypt and not received
the Torah or the Land of Israel?!</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>In your opinion, would make more sense if "dayenu"
implies that it 'would have been enough', or that it 'would have been enough to
thank God' for?] In your answer, relate to the meaning of 'al achat kama
ve-kama...' (i.e. the kal va-chomer') in the next paragraph.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>4. In
what manner could the Dayenu section be considered not only 'praise', but also
a 'continuation' of the story of the Exodus?</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>If the latter, with what event does the story of the
Exodus conclude? [Can you explain why, considering that we did not quote
Devarim 26:9 in our previous "drasha"!]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>5.
How many different 'stages' are there in the "dayenu" song? Relate
this to the number of "shir ha'maalot" [Tehillim 120-134) and the
number of steps that lead up to the courtyard of the Bet ha'Mikdash –
where the Levites would sing God's praise!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> </span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>RABBAN GAMLIEL<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>1.
Review Rabban Gamliel's statement, noting how we are quoting the mishna in
Pesachim. Which obligation is not fulfilled unless we mention 'pesach matza
u-maror':</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> the
obligation of sippur yetziat Mitzrayim?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> the
obligation of korban pesach?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> the
obligation of achilat matza?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> the
obligation of "v'higadta l'bincha"?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>Explain
your answer.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>2. Would
you consider this part of the story, or another 'add on'?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> If
the latter, what is its purpose?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>3. In
your opinion, how did Rabbban Gamilel understand the meaning of "ha'avoda
h'azot" in Shmot 13:5, and now did that affect how he understood
"baavur ZEH" in 13:8!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>4. In
the reason that we give for why we eat matza – are we explaining why ate
matza with the Korban Pesach, or why eating matza reminds us of HOW (or WHY)
God took us out of Egypt?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>BE-CHOL DOR VA-DOR<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>1.
How does the statement of 'be-chol dor va-dor' relate to our question of why we
thank God for saving us from a situation that He put us into? How does it
relate to "brit bein ha-btarim"?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>2. Finally,
note how (and why) we prove this statement with a quote from 've-otanu hotzi
mi-sham' which is taken from Devarim 6:22. To appreciate why, review Devarim
6:20-24 once again, and attempt to explain the thematic connection between this
paragraph and the 'avadim hayinu' paragraph that we recited at the beginning of
Maggid.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Relate
this as well to the fact that Devarim 6:20-24 is part of speech that Moshe is
giving to Bnei Yisrael in the 40<sup>th</sup> year – which included many
people who were never in Egypt. Relate as well to Devarim 5:2-3, which serves
as the intro to this speech!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>3.
Note that in our "nusach" of the Haggada we prove this point with two
psukim:</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> V"higadta
l'vincha [See Shmot 13:8.], and</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> V'otanu
hotzi m'sham [Devarim 6:22]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>Can
you explain why both psukim are necessary?</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt'> [Relate to the words "li"
and "otanu".</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>4.
Why is the statement of 'be-chol dor va-dor' so critical towards understanding
the theme of Maggid? Why do you think that if forms the conclusion of Maggid,
prior to our recitation of the Hallel? See also Ramban Chametz u"Matza
7:6, note carefully how he words this mitzvah and how he relates it to
"v'zacharta"!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>HALLEL<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>1. Be
sure that you understand how the paragraph of 'lefichach' ties between the
story and Hallel that we are about to recite. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
your opinion, why do we recite only the first two paragraphs of Hallel now, and
save the remaining paragraphs of Hallel for after the meal?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>2.
Note the opening psukim of Hallel - Tehillim 113, especially - "ha'lelu
AVDEI Hashem, ha'lelu et SHEM Hashem..."</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Relate
this opening pasuk to the theme of MAGID and the purpose of Yetziat Mitzraim.
[Relate to the 'statement' of "m'tchila ovdei avada zara hayu avoteinu,
discussed above!]</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>The reason why we recite Tehillim 114 should be rather
obvious. But make sure that you understand why.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>3.
Review the final blessing of 'ga'al Yisrael', noting how it relates to the
overall theme of Maggid.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>===</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>PART FOUR - THE THEME OF MAGGID<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>1.
Based on your outline and your answers to the above questions, what would you
say is the primary purpose of the mitzva of MAGGID? </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Would
you say that we tell the story in order to remember HOW God saved us from
Egypt, or WHY He saved us?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Did
God provide us with freedom from slavery simply for the sake of 'freedom'
itself, or in order that we become free to 'serve God' instead? </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>2. How
does the story in MAGID relate to the connection between God's choice of
Avraham Avinu to become the forefather a His special nation, and the historical
process through which we became that nation? </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> How
does this answer the basic question concerning why we are obligated to thank
God in every generation for a set of events that took place over three thousand
years ago?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>3.
What would you say is the difference between the daily mitzva of 'zechirat
yetziat Mitzrayim' (REMEMBERING the Exodus - fulfilled when we read the third
parsha of kriyat shma) and the special mitzva on the Seder night of 'sippur
yetziat Mitzrayim' (TELLING THE STORY of the Exodus)?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> How
could the yearly mitzva of 'sippur' be understood as the basis for our daily
mitzva of 'zechira'?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>4.
What is the importance of passing on a tradition from one generation to the
next? How does the mitzva of MAGGID help accomplish this goal? How does this
explain the involvement of children in the Seder, and special mitzvot such as
MATZA and MAROR etc.?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>5.
Could Korban Pesach and the mitzvot of the Seder night be considered a yearly
commemoration not only of yetziat Mitzrayim, but also a yearly reminder of
God's promise and our covenantal commitment to brit Avot and its purpose?
Explain your answer!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Relate
this to Devarim 26:1-3, the purpose of bringing our first fruits to Hashem.<u><o:p></o:p></u></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>==========</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>PART FIVE - THE FOUR SONS & SHMOT PEREK 12->13<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>1.
Read the section in the Hagada concerning the four sons: 'kenegged arba banim
dibra Torah'. Note how the Haggada is quoting the Midrash [Mechilta]. [Note
also how 'baruch ha-Makom...' serves as a 'birkat ha-Torah' in preparation for
the study of this drasha!]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>2.
Try to explain the opening statement: 'kenegged arba...'</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> What
assumption is the Midrash making in regard to why there are four sons (and not
three or five)? Be precise!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>3.
Next, look up the source for each of these four questions in Shmot 12:26-27,
13:8, 13:14-15 & Devarim 6:20-21; paying special attention to the context
of these psukim.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Do
the answers to these questions in the Haggada match the answers given in the
Torah? Did you ever notice this before? </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Why are most of the answers that the Haggada gives
different than the answers found in Chumash?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>4.
Now, scan the four sources once again, this time paying careful attention to
the general topic that Chumash is discussing that leads up to each question. Did
you find four questions concerning the same topic or do you find four different
topics? If so, explain what those four topics are. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Note
how the answers that Chumash provides for each question relate directly to each
respective topic; while the answers that the Haggada provides relate to
questions concerning the Seder!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Can
you explain why? Can you explain why this is a drasha and not pshat of these
psukim? </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>5.
What do you think the Midrash is coming to teach us?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Why
do you think this message is so important for the Seder night that Chazal
decided to include this Midrash in the Haggada?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> How
does this relate to the statement in the Mishna in the tenth perek of Pesachim
-'lefi da'at ha-ben, aviv melamdo - based on the level of the child, the parent
should teach him'?</span></font></p>
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