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<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 <st1:place
w:st="on"><st1:PlaceName w:st="on">TANACH</st1:PlaceName> <st1:PlaceName w:st="on">STUDY</st1:PlaceName>
<st1:PlaceType w:st="on">CENTER</st1:PlaceType></st1:place> 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'>Shiurim in Chumash
& Navi 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;
letter-spacing:-.15pt;font-weight:bold;font-style:italic'> UNDERSTANDING MAGGID
- A biblical Perspective</span></font></i></b></a><b><i><font size=2><span
style='font-size:10.0pt;font-weight:bold;font-style:italic'> <o:p></o:p></span></font></i></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> [revised
5769]</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'>Expression
of Gratitude <o:p></o:p></span></font></i></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'>or<o:p></o:p></span></font></i></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'> Recogniton
of Destiny<o:p></o:p></span></font></i></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'><o:p> </o:p></span></font></i></b></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>What are we supposed to 'remember' at the Seder:</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>1) How God took us <b><span style='font-weight:bold'>out
of <st1:place w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place>
– </span></b>[miracles etc.]</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'>Or</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>2) How we were <b><span style='font-weight:bold'>once</span></b>
<b><span style='font-weight:bold'>slaves in <st1:country-region w:st="on"><st1:place
w:st="on">Egypt</st1:place></st1:country-region>, </span></b>but God saved us</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='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Sounds like the same mitzvah?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> If
you study Chumash carefully, you'll immediately notice how they are two very
different commandments; one that applies specifically to the Seder night, while
the other applies all year long. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
the following shiur, as we discuss how we fulfill the mitzvah of MAGID, we will
show how this distinction can help us appreciate the mtizvot of the Seder. </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[The following shiur, on the Biblical source for Magid,
is the first in a series of three shiurim on the Haggada. The second shiur
will discuss how we [don't] tell the story in MAGID, while the third will be an
in depth discussion of its various sections.</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'>Part One: THE SOURCE FOR MAGGID in Parshat Bo<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'>Ask most anyone, what's the source for our Biblical
obligation to recite MAGID; they'll answer: "ve-higadta le-bincha...".</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>That answer, even though correct, is far from complete;
for it is impossible to understand that pasuk (Shmot13:8), without studying its
context in Parshat Bo.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>We begin our shiur by doing just that, i.e. by quoting
that <b><span style='font-weight:bold'>entire</span></b> commandment – as
described in Shmot 13:3-8.</span></font></p>
<p align=left dir=RTL style='text-align:right;direction:rtl;unicode-bidi:embed'><b><font
size=3 face="SBL Hebrew"><span lang=AR-SA style='font-size:12.0pt;font-family:
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dir=LTR></span><font size=3 face="SBL Hebrew"><span dir=LTR style='font-size:
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size=3 face="SBL Hebrew"><span lang=AR-SA dir=LTR style='font-size:12.0pt;
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size=3 face="SBL Hebrew"><span lang=AR-SA style='font-size:12.0pt;font-family:
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dir=LTR></span><font size=3 face="SBL Hebrew"><span dir=LTR style='font-size:
12.0pt;font-family:"SBL Hebrew"'><span dir=LTR></span> </span></font><span
dir=RTL></span><font size=3 face="SBL Hebrew"><span lang=AR-SA
style='font-size:12.0pt;font-family:"SBL Hebrew"'><span dir=RTL></span> <a
name=7></a><b><span style='font-weight:bold'>æ</span></b>
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dir=LTR></span><b><font size=3 face="SBL Hebrew"><span dir=LTR
style='font-size:12.0pt;font-family:"SBL Hebrew";font-weight:bold'><span
dir=LTR></span>.<o:p></o:p></span></font></b></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"And Moshe told the people - Remember this day
that you left <st1:place w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place>,
from the House of Slavery, for God has taken you out with a strong hand, AND no
chametz shall not be eaten.</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Today you are leaving in the month of the spring.
[Therefore], when you come to the <st1:place w:st="on"><st1:PlaceType w:st="on">land</st1:PlaceType>
of <st1:PlaceName w:st="on">Israel</st1:PlaceName></st1:place>... you shall
keep this practice in this month: Eat matza for 7 days, and on the 7th day a
holiday... Matzot must be eaten during these seven days and no chametz or
leaven can been seen..." And you must TELL your son on THAT day, saying:
for the sake of this - God did for me when he took me out of <st1:place w:st="on"><st1:country-region
w:st="on">Egypt</st1:country-region></st1:place>" </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'> (Shmot
13:3-8)</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'> As
you review these psukim, notice that they include what appears to be many
commandments; e.g. to remember the day you left Egypt; NOT to eat
"chametz"; to eat matza for seven days; not to see chametz, and to
tell 'something' to your children on 'that' day, etc. [Pay attention to this
'intentional' ambiguity.] </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>To appreciate how these various commandments are not
only related to one another, but could even be understood as one commandment; we
must first consider WHEN they were first given by Moshe to Bnei Yisrael.</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'>MATZA FOR 'BREAKFAST'<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'>Recall how Bnei Yisrael were in quite a rush when they
left <st1:place w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place>.
Immediately after the Tenth Plague struck, the Egyptians had rushed them out to
go worship their God in the desert. They were in such a hurry to leave, that
they didn't even have time to bake their dough properly as bread (see 12:33-34);
so instead they baked their dough as 'matza' on the next day, when they set up
camp in Succot (see 12:37-39). </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>It was only after experiencing this 'matza only - for
breakfast & dinner' predicament, that Bnei Yisrael receive the above
command from Moshe Rabeinu. With this backdrop, let's try to understand its
opening line:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"And Moshe told the people - Remember this day
that you left <st1:place w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place>,
from the House of Slavery, for God has taken you out with a strong hand, AND no
chametz shall not be eaten"</span></font></p>
<p class=MsoNormal style='margin-left:153.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt'> (Shmot 13:3)</span></font></p>
<p class=MsoNormal style='margin-left:153.0pt;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'> From
this pasuk alone, this seems to be <b><span style='font-weight:bold'>TWO</span></b>
separate commands – (1) to 'remember' the day of the Exodus, <b><span
style='font-weight:bold'>and</span></b> (2) not to eat "chametz".
However, from the psukim that follow (that we will now quote), it becomes quite
clear that these comprise simply <b><span style='font-weight:bold'>ONE</span></b>
commandment - to be kept once a year: </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"Today you are leaving in the month of the spring.
[Therefore], when you come to the <st1:place w:st="on"><st1:PlaceType w:st="on">land</st1:PlaceType>
of <st1:PlaceName w:st="on">Israel</st1:PlaceName></st1:place>... you shall
keep <b><span style='font-weight:bold'>this 'avoda'</span></b> [practice/
service/ ritual?] in this month:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Eat matza for seven days, and on the 7th day a holiday...</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Matzot [alone] must be eaten during these seven days
and no chametz or leaven can been seen..." (see Shmot 13:4-7)</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'> As
you review these psukim, note how they explain the opening line (13:3) as <b><span
style='font-weight:bold'>one</span></b> commandment - i.e. the manner by which
Bnei Yisrael will 'remember' the day of the Exodus – will be <b><span
style='font-weight:bold'>by </span></b>eating <b><span style='font-weight:bold'>only</span></b>
matza, and <b><span style='font-weight:bold'>by not eating any chametz</span></b>
– for seven days. This mitzvah will be kept once a year in the spring;
on the anniversary of that event:</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> It
is only because this generation had just shared this common experience of
eating matza (and ONLY matza) on their journey from <st1:country-region w:st="on">Egypt</st1:country-region>
to the desert - that eating matza a year later in the spring would remind them
of how they left <st1:place w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place>.
</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>However, this association would only come natural to <b><span
style='font-weight:bold'>this</span></b> generation - but, for <b><span
style='font-weight:bold'>future generations (</span></b>who did not experience
these events), eating matza for seven days would not remind them of anything (UNLESS
they knew that story). Therefore – the final pasuk of this commandment
ties everything together:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"ve-HIGGADETA le-bincha ba-yom HA-HU leimor" –
</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><a name="OLE_LINK4"></a><a
name="OLE_LINK3"><font size=1 face=Arial><span style='font-size:8.5pt'>And you
must TELL your son on THAT day, saying: </span></font></a></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>BA'AVUR ZEH - for the sake of this -</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>ASA Hashem li BE-TZEITI mi-MITZRAYIM - </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>God did for me when he took me out of <st1:place w:st="on"><st1:country-region
w:st="on">Egypt</st1:country-region></st1:place>" </span></font></p>
<p class=MsoNormal style='margin-left:102.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt'>(see 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 style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>This is the very pasuk that everyone quotes as the
source for MAGID – but now it becomes quite evident why. The primary
mitzvah is to 'Remember the day that you left <st1:country-region w:st="on"><st1:place
w:st="on">Egypt</st1:place></st1:country-region> – by eating matza'; but
this commandment is only meaningful for future generations - if we explain the historical
connection to the next generation; by telling the story of the Exodus to 'our
children' (as they wonder why there is only matza to eat for seven days). </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'>In light of this background, let's study this last pasuk
(13:8) once again, in an attempt to understand its various ambiguities, as highlighted
in our above transliteration.</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 M'ROSH CHODESH<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Let's
begin with the phrase "ha'yom ha'hu" [And you shall tell your
children on THAT DAY] - as it also happens to be a discussion in the Haggada
itself:</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Based on its context (from 13:3-6) 'that day' could be
understood in several ways. Because the previous psukim (13:4-5) clearly emphasize
this 'month of spring' [chodesh ha'viv], '<b><span style='font-weight:bold'>that
day</span></b>' may refer to the first day of Nisan [which is the "hava
amina" of "yachol m'rosh chodesh"]. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>However, based on 13:6-7, it seems more likely that
this phrase refers to 'THAT day' that you left <st1:country-region w:st="on"><st1:place
w:st="on">Egypt</st1:place></st1:country-region>, or 'THAT day' when you begin
eating only matza (i.e. the 15<sup>th</sup> of Nisan).</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[Whether this refers to 'day time' or 'the evening' of
the 15<sup>th</sup> will be discussed in our detailed study of MAGID.]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>If
'that day' indeed refers to the day we are eating matza, then the word 'zeh' must
refer to the matza that we must eat for seven days (again based on its context
- from 13:6-7). </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[See also Ibn Ezra's commentary to 13:5-6.]</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'>Rashi argues, that "zeh" refers not only to
the matza, but also the Korban Pesach, for he understands that the phrase
"ha'avoda ha'zot" in 13:5 refers to the "korban Pesach" (see
Rashi 13:5, based on 12:24-27). If that interpretation is correct, then
"zeh" may refer as well to the Korban Pesach – which was eaten
together with matza and maror. </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'>RABAN GAMLIEL …. - <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'>If we follow Rashi's interpretation, then this pasuk seems
to reflect precisely Raban Gamliel's opinion in the Mishna - that we quote at
the end of MAGID:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"Anyone who doesn't say [explain] these three
things on Pesach did not fulfill their obligation [of "v'higadta
l'bincha…"] – pesach, matza, & maror." [Mishnayot
Pesachim 10:5]</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'>According to Raban Gamliel, this pasuk implies that we
must explain to our children the connection between these mitzvot and the story
of the Exodus; otherwise, eating matza would not accomplish the goal of
'remembering the Exodus'.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>In light of this, let's see how this affects our
understanding of the second half of this pasuk.</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'>BA'AVUR: BECAUSE – OR - FOR THE SAKE OF…<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'>The phrase "baavur zeh", which introduces
what we must tell our children, is quite difficult to translate, for there
appears to be some key words missing from this pasuk. Let's highlight these
ambiguities in the following quote:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"We must tell our children on that day saying: BA'AVUR
[because of/ for the sake of?] - this [matza?] God did for me [these miracles?]
- when I left <st1:place w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place>."
(see Shmot 13:8)</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'>Indeed, this commandment instructs us to 'remember'
this day by telling something to our children; however, it is not very clear
what the Torah wants us to explain.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>There are two possible directions of interpretation.
Either we must explain to our children:</span></font></p>
<p class=MsoNormal style='margin-left:36.0pt;text-indent:-18.0pt;mso-list:l6 level1 lfo3'><![if !supportLists]><font
size=1 face=Symbol><span style='font-size:8.5pt;font-family:Symbol'><span
style='mso-list:Ignore'>·<font size=1 face="Times New Roman"><span
style='font:7.0pt "Times New Roman"'>
</span></font></span></span></font><![endif]><span dir=LTR><b><span
style='font-weight:bold'>Why God took us out</span></b> <b><span
style='font-weight:bold'>of <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region></span></b>
- i.e. to eat matza! - </span></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>Or,</span></font></p>
<p class=MsoNormal style='margin-left:36.0pt;text-indent:-18.0pt;mso-list:l6 level1 lfo3'><![if !supportLists]><font
size=1 face=Symbol><span style='font-size:8.5pt;font-family:Symbol'><span
style='mso-list:Ignore'>·<font size=1 face="Times New Roman"><span
style='font:7.0pt "Times New Roman"'>
</span></font></span></span></font><![endif]><span dir=LTR><b><span
style='font-weight:bold'>Why we eat matza</span></b> - because God took us out
of <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>!</span></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'> Even
though we are most familiar with the latter reason, the first interpretation
seems to be the simple meaning of the pasuk. As you'd expect, the classical
commentators argue in this regard. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Ramban (on 13:8) explains (as most of us understand
this pasuk), that we eat matza to remember HOW God took us out of <st1:place
w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place>.
However Rashi (and Ibn Ezra) disagree! </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
his commentary, Ibn Ezra explains - that we are commanded to explain to our
children that God took us out of Egypt IN ORDER that we can eat matza; implying
that God intentionally placed Bnei Yisrael in slavery in order to redeem them
- so that we would keep His mitzvot! </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Rashi provides a very similar explanation, but widens
its scope by stating that God took us out of <st1:place w:st="on"><st1:country-region
w:st="on">Egypt</st1:country-region></st1:place> in order that we would keep
ALL of His mitzvot, such as pesach matza & maror.</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[Chizkuni offers a similar explanation, with a slightly
different twist - i.e. in the ZCHUT (in merit) for our readiness to perform the
mitzvot of pesach matza & maror for all generations - God redeemed us from <st1:place
w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place>.]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>So
which explanation makes more sense?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> We
posit that both are correct – and that may be the very purpose of the
Torah's ambiguity in this pasuk – as it should be interpreted in both
manners! </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>To explain why, we shall show how:</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Ramban's approach is "<b><span style='font-weight:
bold'>pshuto shel mikra</span></b>" </span></font></p>
<p class=MsoNormal style='margin-left:51.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>- the simple meaning of the text, </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>while Rashi's approach is "<b><span
style='font-weight:bold'>pshuto shel Torah</span></b>" </span></font></p>
<p class=MsoNormal style='margin-left:34.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt'>– reflecting an underlying theme
of the Bible!</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'> We
shall also show how:</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Ramban's approach focuses on '<b><span
style='font-weight:bold'>expression of gratitdue</span></b>' </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'>The need to thank God for taking us
out of <st1:place w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place>.</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>while Rashi's approach focuses on '<b><span
style='font-weight:bold'>recognition of destiny</span></b>'</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'>Our need to understand the purpose of
that redemption.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>Let's
explain.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Based
on the first part of our shiur, Ramban's interpretation makes the most sense
– for he explains that we must explain to our children that we are eating
matza to remember how God took us out of <st1:country-region w:st="on"><st1:place
w:st="on">Egypt</st1:place></st1:country-region> in a miraculous manner. As
13:3 is one command – to remember how God took us out of <st1:country-region
w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region> by eating
matza- we must explain to our children why eating matza reminds us of those
events. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> We
refer to this as "pshuto shel mikra", for it explains not only the
flow of psukim in 13:3-8, but also the reason why the Torah went out of its way
in chapter twelve to explain how Bnei Yisrael took their dough on their
shoulders when they were rushed out of Egypt, and how they baked it as matzot
in Succot.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> If
so, then this mitzvah would fall under the category of "hakarat
ha'tov" – <b><span style='font-weight:bold'>expression of gratitude</span></b>;
as we must be thankful to God for taking us out of <st1:country-region w:st="on"><st1:place
w:st="on">Egypt</st1:place></st1:country-region> and granting us our freedom
from slavery. As we must be eternally thankful to God for our freedom, we
must remember these events on a yearly basis, and eating matza will help remind
us of the miraculous nature of those events. </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[Note how make specifically this point in the opening
section of Magid when we recite the "avadim ha'yinu" paragraph.</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'>However, according to Rashi and Ibn Ezra's
understanding of this pasuk (13:8), the primary mitzvah at the Seder should be
not be only to explain to our children <b><span style='font-weight:bold'>what</span></b>
happened, but also <b><span style='font-weight:bold'>why</span></b> it
happened.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>In other words, we are not simply telling the story as
an expression of our gratitude; but rather in '<b><span style='font-weight:
bold'>recognition of our destiny</span></b>'. We must teach our children that
there was a purpose in our redemption; not only to be free from slavery, but
more so to enable us to serve God – by keeping His mitzvot all year long.
</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>So what causes Rashi and Ibn Ezra to explain these
psukim in a different manner? </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>The answer that we will now suggest we refer to as
"pshuto shel Torah" –for it reflects an underlying theme that
emerges when one studies (and ties together) the books of Breishit, Shmot and
Devarim.</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'>"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'> Let's
begin with the very paragraph in MAGID that seems to reflect the theme of "hakarat
ha-tov" – expression of gratitude, where we thank God for keeping
His promise to Avaham Avinu:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"Baruch shomer havtachato... - Blessed is He who
keeps His promise [of redemption] to Am Yisrael, for God had calculated the end
[time for redemption] as He had promised Avraham Avinu at brit bein ha-btarim.
As God stated:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>'Know very well that your offspring will be <b><span
style='font-weight:bold'>strangers in a foreign land</span></b> which will <b><span
style='font-weight:bold'>oppress and enslave them</span></b> for four hundred
years. But that nation who will oppress them I will judge, and afterward they
will go out with great wealth" </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> [See
Breishit 15:13-18].</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 style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>In this statement, we thank God for keeping His promise
to Avraham Avinu, at “brit bein ha-btarim”, to ultimately redeem
Bnei Yisrael from their affliction, after some four hundred years.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> However,
if there was wise-guy [or 'chutzpedik' son] at the table, he could ask a very
good [but 'cynical'] question: </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Why should we thank God for keeping His promise to take
us out of Egypt, after all - it was He who also promised to put us into slavery
in the first 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 style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>To answer that question, one must consider to numerous
commandments found later on in Chumash – that include a 'gentle reminder'
about the fact that we (as a nation) were once slaves (or strangers) in the <st1:place
w:st="on"><st1:PlaceType w:st="on">Land</st1:PlaceType> of <st1:PlaceName
w:st="on">Egypt</st1:PlaceName></st1:place>. For example:</span></font></p>
<p class=MsoNormal style='margin-left:36.0pt;text-indent:-18.0pt;mso-list:l0 level1 lfo8'><![if !supportLists]><font
size=1 face=Symbol><span style='font-size:8.5pt;font-family:Symbol'><span
style='mso-list:Ignore'>·<font size=1 face="Times New Roman"><span
style='font:7.0pt "Times New Roman"'>
</span></font></span></span></font><![endif]><span dir=LTR>Shmot 22:20 &
23:9 (note also the type of mitzvot recorded between these two psukim)<o:p></o:p></span></p>
<p class=MsoNormal style='margin-left:36.0pt;text-indent:-18.0pt;mso-list:l0 level1 lfo8'><![if !supportLists]><font
size=1 face=Symbol><span style='font-size:8.5pt;font-family:Symbol'><span
style='mso-list:Ignore'>·<font size=1 face="Times New Roman"><span
style='font:7.0pt "Times New Roman"'>
</span></font></span></span></font><![endif]><span dir=LTR>Note especially
"v'atem y'datem et nefesh ha'ger" in Shmot 23:9.<o:p></o:p></span></p>
<p class=MsoNormal style='margin-left:36.0pt;text-indent:-18.0pt;mso-list:l0 level1 lfo8'><![if !supportLists]><font
size=1 face=Symbol><span style='font-size:8.5pt;font-family:Symbol'><span
style='mso-list:Ignore'>·<font size=1 face="Times New Roman"><span
style='font:7.0pt "Times New Roman"'>
</span></font></span></span></font><![endif]><span dir=LTR>Devarim 10:12-20
(noting same phrase as Shmot 22:20)<o:p></o:p></span></p>
<p class=MsoNormal style='margin-left:36.0pt;text-indent:-18.0pt;mso-list:l0 level1 lfo8'><![if !supportLists]><font
size=1 face=Symbol><span style='font-size:8.5pt;font-family:Symbol'><span
style='mso-list:Ignore'>·<font size=1 face="Times New Roman"><span
style='font:7.0pt "Times New Roman"'>
</span></font></span></span></font><![endif]><span dir=LTR>Vayikra 19:33-36
(concluding "Kdoshim tihiyu"!)<o:p></o:p></span></p>
<p class=MsoNormal style='margin-left:36.0pt;text-indent:-18.0pt;mso-list:l0 level1 lfo8'><![if !supportLists]><font
size=1 face=Symbol><span style='font-size:8.5pt;font-family:Symbol'><span
style='mso-list:Ignore'>·<font size=1 face="Times New Roman"><span
style='font:7.0pt "Times New Roman"'>
</span></font></span></span></font><![endif]><span dir=LTR>Vayikra 20:26! and
25:55! (note the context of Vayikra 25:35-55, noting especially 25:38.)<o:p></o:p></span></p>
<p class=MsoNormal style='margin-left:36.0pt;text-indent:-18.0pt;mso-list:l0 level1 lfo8'><![if !supportLists]><font
size=1 face=Symbol><span style='font-size:8.5pt;font-family:Symbol'><span
style='mso-list:Ignore'>·<font size=1 face="Times New Roman"><span
style='font:7.0pt "Times New Roman"'>
</span></font></span></span></font><![endif]><span dir=LTR>Devarim 5:12-15
(shabbos is to allow our servants a chance to rest as well - v'zachrta ki eved
hayita...")<o:p></o:p></span></p>
<p class=MsoNormal style='margin-left:36.0pt;text-indent:-18.0pt;mso-list:l0 level1 lfo8'><![if !supportLists]><font
size=1 face=Symbol><span style='font-size:8.5pt;font-family:Symbol'><span
style='mso-list:Ignore'>·<font size=1 face="Times New Roman"><span
style='font:7.0pt "Times New Roman"'>
</span></font></span></span></font><![endif]><span dir=LTR>Devarim 15:12-15, in
regard to gifts for an "eved ivri"<o:p></o:p></span></p>
<p class=MsoNormal style='margin-left:36.0pt;text-indent:-18.0pt;mso-list:l0 level1 lfo8'><![if !supportLists]><font
size=1 face=Symbol><span style='font-size:8.5pt;font-family:Symbol'><span
style='mso-list:Ignore'>·<font size=1 face="Times New Roman"><span
style='font:7.0pt "Times New Roman"'>
</span></font></span></span></font><![endif]><span dir=LTR>Devarim 16:11-12, in
regard to "simchat yom tov"<o:p></o:p></span></p>
<p class=MsoNormal style='margin-left:36.0pt;text-indent:-18.0pt;mso-list:l0 level1 lfo8'><![if !supportLists]><font
size=1 face=Symbol><span style='font-size:8.5pt;font-family:Symbol'><span
style='mso-list:Ignore'>·<font size=1 face="Times New Roman"><span
style='font:7.0pt "Times New Roman"'>
</span></font></span></span></font><![endif]><span dir=LTR>Devarim 24:17-18,
noting context from <st1:time Hour="23" Minute="16" w:st="on">23:16</st1:time>
thru 24:18<o:p></o:p></span></p>
<p class=MsoNormal style='margin-left:36.0pt;text-indent:-18.0pt;mso-list:l0 level1 lfo8'><![if !supportLists]><font
size=1 face=Symbol><span style='font-size:8.5pt;font-family:Symbol'><span
style='mso-list:Ignore'>·<font size=1 face="Times New Roman"><span
style='font:7.0pt "Times New Roman"'>
</span></font></span></span></font><![endif]><span dir=LTR>Devarim 24:19-22,
continuing same point as above<o:p></o:p></span></p>
<p class=MsoNormal style='margin-left:36.0pt;text-indent:-18.0pt;mso-list:l0 level1 lfo8'><![if !supportLists]><font
size=1 face=Symbol><span style='font-size:8.5pt;font-family:Symbol'><span
style='mso-list:Ignore'>·<font size=1 face="Times New Roman"><span
style='font:7.0pt "Times New Roman"'>
</span></font></span></span></font><![endif]><span dir=LTR>Note as well
concluding psukim in Devarim 25:13-16<o:p></o:p></span></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 these numerous references to 'remember our
slavery' – it can't be that it was only 'by chance' that we endured such
hardship in <st1:place w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place>;
rather, it appears that there was some educational purpose for this historical
process of slavery, followed by a miraculous redemption. </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[See concept of "kur ha'barzel" – a
smelting furnace (that strengthens the metal) - and its context in Devarim
4:20.] </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'>This assumption may be what leads to Rashi & Ibn
Ezra's understanding of our obligation to 'tell the story of the Exodus'
– for it stems not only from our need to remember <b><span
style='font-weight:bold'>what</span></b> happened, but more so - from our need
to remember <b><span style='font-weight:bold'>why</span></b> it happened. In
essence, we are thanking God for both putting us into slavery <b><span
style='font-weight:bold'>and</span></b> for taking us out; or in essence - we
thank God for our very relationship with Him, and its purpose - as we must
recognize the goal of that process and the purpose of that relationship..</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>As this purpose is eternal, so too the need to remind
ourselves on a yearly basis of the key events through which that process
began. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> To
complement this thought, we will show how this same theme may relate as well to
the very purpose of God's first covenant with Avraham Avinu - "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><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>ETHICS & the EXODUS -<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'>Recall that when God first chose Avraham Avinu in
Parshat Lech Lecha (see Breishit 12:1-7), He informed him that he would become
a great nation and that his offspring would inherit the land, However, only a
short time later (in chapter 15), God qualifies that promise by informing Avraham
Avinu (at brit bein ha'btraim) that there would be a need for his offspring to
become enslaved by another nation BEFORE becoming (and possibly in order to
become) God's special nation (see Breishit 15:1-18).<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'>Even though some commentators understand this 'bondage'
as a punishment for something that Avraham may have done wrong (see Maharal -
Gevurot Hashem); nonetheless, the simple pshat of Breishit chapter 15 is that
this covenant was part of God's original plan. This begs for an explanation
concerning why this framework of 'slavery' was a necessary part of this
process.<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[We should note that according to Seforno (based on
Yechezkel 20:1-10), even though God forecasted our slavery, it didn't have to
be so severe. Its severity, he explains, was in punishment for Bnei Yisrael's
poor behavior in Egypt. (See Seforno's intro to Sefer Shmot and his commentary
on Shmot 1:13.) .]<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'>The answer lies in the numerous mitzvot (noted above)
given to Bnei Yisrael at Har Sinai at Matan Torah – that include the
special 'reminder' of "v'zacharta ki eved ha'yita b'eretz Mitzraim" -
to Remember that you were once a SLAVE [or STRANGER] in Egypt. Just about
every time we find this phrase, it is not a 'stand alone' mitzvah, but rather
as an additional comment following a law concerning the proper treatment of the
'less-fortunate' - i.e. it serves as an extra incentive to keep some of the
most very basic ethical laws of the Torah.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> To
prove this, simply review the that list of sources in your Chumash, paying
careful attention to when and how this phrase is presented, noting both its
topic and context:<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'>REMEMBER WHAT THEY DID TO YOU<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'>In light of these sources (a 'must read' for those not
familiar with these psukim), it becomes clear that part of God's master plan
(in the need for our enslavement to Egypt before becoming a nation) was to
'sensitize' us, both as individuals and as a nation, to care for the needs of
the oppressed and downtrodden. <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'>God is angered when any nation takes advantage of its
vulnerable population (see story of Sedom in Breishit chapters 18-19, noting
especially <st1:time Hour="18" Minute="17" w:st="on">18:17</st1:time>-21!). In
our shiurim on Sefer Breishit, we suggested that this may have been one of the
underlying reasons for God's choice of a special nation, a nation that will
'make a Name for God', by setting an example in the eyes of there nations, of
ideal manner of how a nation should treat its lower classes, and be sensitive
to the needs of its strangers and downtrodden. [Note also Yeshayahu 42:5-6!]<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'>As Am Yisrael is chosen to become God's model nation
(see Devarim 4:5-8), these laws reflect a higher standard, to serve as a
shining example for other nations to learn from. Note as well how the opening
laws of Parshat Mishpatim (which immediately followed the Ten Commandments),
begin with special laws for how to treat our own slaves, whether they be Jewish
(see Shmot 21:1-11) on non Jewish (see 21:20 & 21:26-27). [Not to mention
the laws that follow in <st1:time Hour="22" Minute="20" w:st="on">22:20</st1:time>
thru 23:9.]<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'>This 'national history' - the collective experience of being
taken advantage of by a tyrant nation - would help teach Bnei Yisrael what 'not
to do' when they form their own nation, after leaving <st1:place w:st="on"><st1:country-region
w:st="on">Egypt</st1:country-region></st1:place>.<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'>As anyone who is familiar with the prophecies of
Yeshayahu and Yirmiyahu (and just about all of the Neviim Acharonim) knows, it
was this lack of this sensitivity to the poor and needy that becomes the
primary reason behind God's decision to exile Israel from their land, and
destroy the Bet Ha'Mikdash. <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'>A YEARLY 'RE-SENSITIZER'<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'>Let's return to the very pasuk from which we learn our
obligation to tell the story at MAGID -"v'higadta l'bincha... ba'avur zeh
asa Hashem li b'tzeiti m'Mitzraim". If we follow the interpretation of
Rashi & Ibn Ezra, then this pasuk is commanding us that we explain to our
children that God took us out of <st1:country-region w:st="on"><st1:place
w:st="on">Egypt</st1:place></st1:country-region> in order that we can fulfill
His commandments. Or in essence, God orchestrated all the events forecasted in
"brit bein ha'btarim" to help us become that nation.<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'>This also explains the logical connection between the
once a year mitzvah to eat matza – to 're-live' that experience –
to feel as though it was your were there [see "bchol dor v'dor"
paragraph in Maggid], and the daily commandment to remember the Exodus. As
Sefer Devarim explains:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"Observe the spring month and offer a Pesach to
God.. You shall not eat any chametz with it, [instead] eat only matza for those
seven days , the bread [that reminds us] of our affliction – for you were
rushed out of Egypt – IN ORDER that your remember this day that you left
Egypt ALL THE DAYS OF YOUR LIVES… [see Devarim 16:1-4] <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'><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'>Sefer Devarim is quite explicit, that by eating matza
for seven days, once a year – we will remember the events of the Exodus
every day during the remainder of the year. However, that memory should affect
our daily behavior –as emphasized numerous times in Sefer Devarim. <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'>[See also ben Zoma's drasha that we quote in Magid .]<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'><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 DAILY MITZVA<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'>Finally, the very pasuk that Chazal chose that we must
recite twice a day to 'remember' the Exodus on a daily basis may allude as well
to this very same point:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"I am the Lord your God who took you out of <st1:place
w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place> </span><b><span
style='font-weight:bold'>IN ORDER to be your God</span></b>...". (see
Bamidbar 15:41)<o:p></o:p></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'>In other words, God took us out of an <st1:place w:st="on"><st1:country-region
w:st="on">Egypt</st1:country-region></st1:place> </span><b><span
style='font-weight:bold'>in order</span></b> that He become our God. Our
deeper understanding of the purpose of those events can serve as a guide and a
reminder to assure that we act in the manner that we assure that we will indeed
become God's model nation. -- In the words of Chazal <o:p></o:p></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"ein l'cha ben choriin ele mi sh'osek
b'Torah" - 'Who is considered free - one who can dedicate his life to
keeping God's laws."<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'><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 summary, when we thank God for taking us out of <st1:country-region
w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>, we must
also remember that one of the reasons for why He put us there - was to
sensitize us towards the needs of the oppressed. Should we not internalize
that message, the numerous "tochachot" of the Bible warn that God may
find it necessary to 'teach us the hard way' once again (see Devarim 28:58-68
and Yirmiyahu 34:8-22).<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'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
this manner, the once a year mitzvah to 'tell the story', and the daily reminder
to 'remember our slavery' both stem from the same Biblical theme. <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'>As such, the seder becomes a time not only for:<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'>'</span><b><span style='font-weight:bold'>thanking</span></b>'
God for our freedom; but also a time for:<o:p></o:p></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'> '</span><b><span style='font-weight:bold'>thinking</span></b>'
about why He took us out <o:p></o:p></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'> chag
sameiach, </span></font></p>
<p class=MsoNormal style='margin-left:68.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt'>menachem</span></font></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'>FOR FURTHER IYUN<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'>A. MAGID & SEFER DEVARIM<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> For
those of you familiar with our Intro shiur to Sefer Devarim (i.e. in regard to
the structure of the main speech), it will be easier to appreciate why the
Haggada begins its answer to the "ma nishtana" with "avadim
hayinu...". [Or basically, Shmuel's opinion for "matchilim
b'gnut" in the tenth perek of Mesechet Psachim"/ see 116a.]<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Recall
how that speech began in chapter 5, where Moshe Rabeinu introduces the laws
[the "chukim upmishpatim"] by explaining how they part of the
covenant that God had made with Am Yisrael at Har SinaI; while the laws
themselves began with the famous psukim of Shema Yisrael that begin in 6:4. <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 that context, the question in 6:20 concerns the
inevitable question of children relating to the very purpose for keeping all of
these laws, while the phrase "avadim hayinu" (see 6:21) is only the
first line of a four line answer to our children, that explains why God chose
us, and why we are obligated to keep all of His laws (see 6:20-25).<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Hence,
it is not by chance that the Haggada uses specifically this pasuk to explain
why we are obligated to 'tell the story of the Exodus' every year, as that very
pasuk begins the Torah's explanation for why we are obligated to keep all of
God's laws. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Note
as well how the pasuk of "v'otanu hotzi m'sham </span><b><span
style='font-weight:bold'>lmaan. [for the purpose of]...</span></b>" (see
6:22-23) is quoted at the end of MAGID in the "bchol dor v'dor"
section - and not by chance!<o:p></o:p></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Recall as well how the final mitzvot of this lengthy
speech are found in chapter 26, namely "mikra bikkurim" and
"viddui maasrot". <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 light of our study of Sefer Devarim and the sources
in Sefer Shmot for Maggid (relating to how the experience in Egypt served to
sensitize the nation - to act properly once they become sovereign in their own
land), one can suggest an additional reason for why Chazal chose Mikra Bikurim
- from Devarim chapter 26 - as the official 'formula' by which we tell the
story. Note not only how the declaration in 26:5-9 constitutes a thanksgiving
to God for His fulfillment of brit bein ha'btarim, but notice also the closing
line in 26:11, where once again we are called upon to be sure that the stranger
and Levite share in our happiness (for they have no Land of their own, and
hence not able to bring their own first fruits).<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'>It should also not surprise us that the next law,
"vidduy maasrot" at the end of every three years, emphasizes this
very same theme. Simply read its opening statement in 26:12-13, focusing on
the need of the farmer to give the necessary tithes to the poor and needy, the
orphans, widows, and strangers. Only afterwards does he have the ethical
'right' to pray to God that He should continue to bless the land and its
produce - see 26:15! This law forms a beautiful conclusion for many of the
earlier laws in the main speech of Sefer Devarim, again a set of laws
originally given to Bnei Yisrael at Har Sinai (see Devarim 5:28).<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'>B. AVADIM HAYINU & SEFER DEVARIM<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Recall
from our study of Sefer Devarim how Moshe Rabeinu delivers a lengthy speech
(chapters 5 thru 26), in which he reviews the numerous laws that Bnei Yisrael
must observe once they enter the land (see Devarim 5:1, 5:28, 6:1 etc.). As
part of his introductory remarks concerning those mitzvot - Moshe states as
follows:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"Should [or when] your child will ask - What
[obligates us] to keep these laws and statutes and commandments that God our
Lord has commanded? - </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>And you shall tell him - AVADIM HAYINU le-Pharaoh
be-Mitzrayim... - We were once slaves to Pharaoh in <st1:country-region w:st="on"><st1:place
w:st="on">Egypt</st1:place></st1:country-region>, but God brought us out with
a mighty hand..."</span></font></p>
<p class=MsoNormal style='margin-left:34.0pt;text-indent:17.0pt'><font size=1
face=Arial><span style='font-size:8.5pt'>(See Devarim 6:20-21, and its
context.)</span></font></p>
<p class=MsoNormal style='margin-left:34.0pt;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'> In
other words, Sefer Devarim used the phrase 'avadim hayinu' to introduce its
explanation for why Bnei Yisrael are obligated to keep ALL of the mitzvot. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> But
when we continue to read that explanation in Sefer Devarim, we find the reason <b><span
style='font-weight:bold'>WHY </span></b>God took them out:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"ve-otanu hotzi mi-sham, lema'an havi otanu el
ha-aretz..."</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'>And God took us out <b><span
style='font-weight:bold'>in order</span></b> to bring us to the Land that He
swore unto our fathers [='brit avot].</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'>And the LORD commanded us to do all
these laws, to fear the LORD our God, for our good... </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'>And it shall be the just thing to do,
if we observe to do all these commandments before the LORD our God, as He hath
commanded us." [See Devarim 6:22-25.]</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'> Here
again, we find that the Torah states explicitly that God took us out of Egypt
for a purpose - i.e. <b><span style='font-weight:bold'>in order </span></b>to
inherit the Land and to serve God by keeping His laws.</span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'> </span></font></b>This statement supports Rashi &
Ibn Ezra's interpretation of the pasuk 'ba'avur zeh...' (as we discussed earlier
in this shiur), that we are to explain to our children that God took us out of
(and put us into) <st1:place w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place>,
in order that we keep His mitzvot.</p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Therefore,
it is very meaningful that the Haggada chose specifically this pasuk of 'avadim
hayinu' to introduce its discussion of WHY we are obligated to tell the story
of Yetziat Mitzrayim on this special evening.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
fact, one could suggest that this may have been the underlying reasoning behind
Shmuel's opinion (in Pesachim 116a). By stating that we begin the story with
the pasuk of 'avadim hayinu', Shmuel is simply stating that before we tell the
story, we must explain the reason for this obligation - just as we do in
MAGGID!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Note
as well how the pasuk of "v'otanu hotzi m'sham </span><b><span
style='font-weight:bold'>lmaan. [for the purpose of]...</span></b>" (see <st1:time
Hour="18" Minute="22" w:st="on">6:22</st1:time>-23) is quoted at the end of
MAGID in the "bchol dor v'dor" section - and not by chance!</font><o:p></o:p></p>
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