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<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 <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'> HOW WE [DON'T] TELL
THE STORY IN MAGID</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><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'> Even
though the primary obligation of the Seder evening is to 'tell the story' of
Yetziat Mitzrayim, when we read Maggid at the Seder, it is not very clear where
that story actually begins (or ends). To determine when, where, and how we
actually fulfill this mitzva, we will examine Maggid - one paragraph at a
time. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> As
we study each paragraph, we will ask ourselves: is this part of the story? </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> If
it is, then we can determine how we tell the story.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> If
it's not, then we must explain why this paragraph is included in Maggid
nonetheless. </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 may be quite important, for as we
will explain, one could easily sit through an entire Seder, but not fulfill
this important mitzvah! To help follow this shiur, we have attached a pdf file
– with all of Maggid on one page!]</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'>WHERE SHOULD WE BEGIN?<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Let's
contemplate for a moment where would be the best (or most logical) point to
start the story of Yetziat Mitzrayim from. One could entertain several
possibilities. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
simplest and most obvious approach would be to begin with Bnei Yisrael's
enslavement in <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>.
In fact, this is precisely where Sefer Shmot begins! </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> On
the other hand, one could start a bit earlier with the story of Yosef and his
brothers, for that would explain how Bnei Yisrael first came to settle down in <st1:country-region
w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>.
However, if we continue with that logic, we could go back another generation to
the story of Yaakov, or even back to story of Avraham Avinu. [Or maybe even
back to the story of Creation!]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> This
dilemma appears to be the underlying reason behind the Talmudic dispute between
Rav and Shmuel. Let's explain:</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 MISHNA in Mesechet PESACHIM<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
Mishna in the tenth chapter of Mesechet Pesachim sets some guidelines
concerning how to fulfill this obligation 'to tell the story', including one
that deals with its format: </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"matchilim bi-gnut u-mesaymim be-shevach" - </span></font></p>
<p class=MsoNormal style='margin-left:34.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>- We begin our story with a derogatory comment, and
conclude it with praise.</span></font></p>
<p class=MsoNormal style='margin-left:34.0pt'><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 the Gemara's subsequent discussion (see Pesachim
116a), we find two opinions concerning what this opening comment should be:</span></font></p>
<p class=MsoNormal style='margin-left:36.0pt;text-indent:-18.0pt;mso-list:l7 level1 lfo2'><![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'>Rav</span></b> - "Mi-tchila ovdei avoda
zara..." - At first. our ancestors were idol worshipers..."</span></p>
<p class=MsoNormal style='margin-left:36.0pt;text-indent:-18.0pt;mso-list:l7 level1 lfo2'><![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'>Shmuel</span></b> - "Avadim hayinu..." - We
were once slaves to Pharaoh in <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>..."</span></p>
<p class=MsoNormal style='margin-left:18.0pt'><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'> At
the simplest level, it seems that Rav & Shmuel argue concerning what is
considered a more derogatory statement- i.e. the fact that we were once slaves,
or the fact that we once idol worshipers. However, this dispute may also relate
to a more fundamental question - concerning <b><span style='font-weight:bold'>where</span></b>
the story of Yetziat Mitzrayim actually begins - from our slavery in <st1:country-region
w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region> (Shmuel),
or from the time of our forefathers (Rav). </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
our study of Maggid, we will show how we actually quote both of these opinions,
but not as the starting point of the story, but rather as important statements
of 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'> So
where does the story begin?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> We
will now begin our detailed study MAGGID not only to answer that question, but
also in an attempt to better understand HOW we fulfill this mitzva of "sippur
Yetziat Mitzrayim" when we recite the Haggada.</span></font></p>
<p class=MsoNormal style='margin-left:34.0pt;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><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'> The
opening paragraph of MAGGID - 'ha lachma anya..' is definitely not the story of
Yetziat Mitzrayim, but rather a quick explanation to the guests about the MATZA
on the table. Let’s explain why: </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
the opening sentence, the leader of the Seder explains how this ‘special
bread’ on the table is what our forefathers ate in Egypt; then he quotes
what our forefathers said to one another in Egypt as they prepared to partake
in the first Korban Pesach.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> “kol
dichfin…” - reflects how they invited one another to join a common
group to eat the korban Pesach (see Shmot 12:3-6);</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>“hashta hacha…” reflects their expression
of hope that by next year they would no longer be slaves in Egypt, but rather a
free people living in the land of Israel.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Albeit
its thematic importance, this section is not the story itself – even
though it does formsa very meaningful introduction.</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'>MAH NISHTANA<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Similarly,
the 'ma nishtana' is not part of the story. Rather, we want the children to
ask questions to ensure that they will take interest in the story that we are
about to tell. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> As
our obligation to tell this story is based on the pasuk “ve-higgadeta
le-BINCHA” - and you must tell your children... (see Shmot 13:8 / and our
previous shiur), it makes sense that we try to capture their attention before
we tell the story. However, as you have surely noticed, this section contains
only questions, but no answers. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> It
should also be noted that these ‘four questions’ are really one
question; i.e. – the <b><span style='font-weight:bold'>one</span></b>
question is: ‘Why is this night different’? Afterward, the child
brings four examples/questions to support his claim that tonight is indeed
different.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> It
is for this reason that we never answer these ‘four questions’;
Rather, Maggid continues with the answer to the ‘one question’ re:
why this night is special.</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'> At
first glance, the next paragraph: 'avadim hayinu...' seems to begin the story.
[In fact, it appears that we have followed Shmuel's opinion (in Pesachim 116a)
that we should begin the story with 'avadim hayinu'.]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> However,
if you take a minute to carefully read this entire paragraph, you'll
immediately notice that this paragraph does NOT begin the story of Yetziat
Mitzrayim. Instead, the 'avadim hayinu' section makes two very important
statements, which provide the answer the ‘one question’ of WHY this
night is so special. Hence we explain:</span></font></p>
<p class=MsoNormal style='margin-left:41.0pt;text-indent:-18.0pt;mso-list:l4 level1 lfo4'><![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</span></b> we are obligated to
tell this story – for had it not been for this story of how God saved us
from <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>,
we would still be slaves till this day;</span></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>And,
then we explain:</span></font></p>
<p class=MsoNormal style='margin-left:41.0pt;text-indent:-18.0pt;mso-list:l4 level1 lfo4'><![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'>WHO</span></b> is obligated to tell
this story - i.e. 've-afilu kulanu chachamim..' - and even if we [who gather]
are all very wise and learned and know the entire Torah, it remains incumbent
upon us to tell that story; and the more we elaborate upon it, the better!</span></p>
<p class=MsoNormal style='margin-left:23.0pt'><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 paragraph, it appears that before we actually tell the story, the Haggada
prefers to first discuss some fundamentals relating to the nature of our
obligation! </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
first statement deals with a fundamental question regarding <b><span
style='font-weight:bold'>why</span></b> this story is meaningful to all future
generations, even though we will be discussing an event that took place
thousands of years earlier.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
second statement comes to counter a possible misunderstanding, based on the
source-text of "ve-higgadeta <b><span style='font-weight:bold'>le-bincha</span></b>..."
- that this mitzva applies <b><span style='font-weight:bold'>only </span></b>to
teaching <b><span style='font-weight:bold'>children</span></b> [i.e. those who
never heard this story]. Therefore, before we tell the story, the Haggada must
remind us that <b><span style='font-weight:bold'>everyone</span></b> is
obligated to discuss the story - even 'know it alls'.</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[In the next shiur we will discuss this section in more
detail in light of Devarim 6:20-25.]</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'>MA'ASEH BE-R. ELIEZER...<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> To
prove this second point of the 'avadim hayinu' paragraph (that even ' know it
alls' are obligated to tell the story), the next paragraph in MAGGID quotes a
story of five great Torah scholars (in fact Tannaim) who gathered for the Seder
in Bnei Brak. Even though they certainly knew the story; nonetheless they spent
the entire evening (until dawn the next morning) discussing it. </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[This reflects a classic format for a Rabbinic
statement. First the Rabbis state the obligation [in our case, that everyone is
obligated to tell the story - even 'know it alls'] - afterward they support
that ruling by quoting a story [in our case, the story of the five scholars who
spent the entire evening discussing the story of the Exodus, even though they
surely knew it.]</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'>Even though the Haggada does not quote their entire
conversation of that evening, the next paragraph does quote one specific discussion.
Let's 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'>AMAR RABBI ELIEZER BEN AZARYA... <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 specific discussion that we quote concerns the Biblical
source for our <b><span style='font-weight:bold'>daily</span></b> obligation to
'<b><span style='font-weight:bold'>mention'</span></b> the story of the Exodus
(see Devarim 16:3). In Hebrew, this obligation is commonly referred to as
"<b><span style='font-weight:bold'>zechira</span></b>" [to passively
remember], in contrast to our 'once a year' obligation at the Seder of <b><span
style='font-weight:bold'>"sippur" - </span></b>to actively <b><span
style='font-weight:bold'>tell</span></b> 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'>Most likely, the Haggada chose to quote this specific
discussion as it relates to the obvious connection between these two mitzvot
("zechira" & "sippur"). </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>One could suggest that the story we tell at the Seder
("sippur") serves as the reference point for our daily mention
("zechira") of the Exodus - when we recite the third 'parshia' of
keriyat shema (see Bamidbar 15:41), every morning and evening. To mention this
story on a daily basis only becomes meaningful if we first 'tell the story' in
full (at least once a year). </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>We should note as well that the very pasuk: "I am
the Lord your God who took you out of the Land of Egypt <b><span
style='font-weight:bold'>to be for you a God</span></b>" (Bamidbar 15:41)
supports the opinion of Rashi & Ibn Ezra (on Shmot 13:8) that we must
explain to our children that God took us out of Egypt <b><span
style='font-weight:bold'>in order</span></b> that we keep His commandments.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Notice however, that we are still discussing the nature
of our obligation - but the story itself has not yet begun! </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 FOUR SONS<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
next section of MAGGID - beginning with 'baruch ha-Makom', discusses the Four
Sons. Here again, we do not find the actual story of Yetziat Mitzrayim, rather
another aspect of 'defining our obligation', as this section discusses <b><span
style='font-weight:bold'>HOW</span></b> we should 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'>This section reflects the statement in the Mishna:
'"l'fi da'ato shel ha-ben, aviv melamdo" - based on the level of the
child, the parent should teach [the story]. [See Pesachim 116a.]</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Based on this dictum, the Haggada quotes a Mechilta,
which offers <b><span style='font-weight:bold'>four</span></b> examples of <b><span
style='font-weight:bold'>how</span></b> to tell the story to different types of
children - each example based on a pasuk in Chumash (where the father answers
his son). </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
opening statement of this section: 'baruch ha-Makom...' serves as a 'mini'
"birkat ha-Torah" [a blessing recited before Torah study], as we are
about to engage in the study of a Mechilta - the Midrash on Sefer Shmot. The
quote itself begins with "keneged arba banim dibra Torah..."</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>This section certainly teaches us HOW to be a 'dynamic'
teacher as we tell this story, and adapt it to the level of our audience. However,
note once again that the story has yet to begun!</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'>"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'> In
the next section, beginning with: 'yachol me-rosh chodesh...' we discuss yet
another aspect of our 'obligation to tell the story' - this time concerning <b><span
style='font-weight:bold'>WHEN</span></b> we are obligated. Here, the Haggada
quotes an analytical discourse which arrives at the conclusion that the story
must be told on evening of the Seder.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Once
again, we find another definition relating to our obligation to tell the story,
but we haven't told the story yet!</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 the topics that we have discussed thus
far:</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> A.
WHY we are <b><span style='font-weight:bold'>obligated</span></b> to tell the story-
["avadim hayinu"]</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
- ['even know it alls']</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 - [the 'Four sons']</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 - ["yachol…]</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'>At most Seders, probably at least an hour has gone by,
but we haven't even begun to tell the story!</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'>"MI-TCHILA OVDEI AVODA ZARA..."<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> After
defining the various aspects of our obligation, it appears that MAGGID finally
begins telling the story with the paragraph that begins with "mi-tchila
ovdei avoda zara..." (apparently following Rav's opinion in Pesachim
116a). </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>If so, it would seem that we actually begin the story with
the story of our forefathers [the Avot] and how Avraham grew up within a family
of idol worshipers. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>However, if you read this paragraph carefully, you'll
notice it isn't a story at all. Instead, the Haggada is making a very
important <b><span style='font-weight:bold'>statement</span></b>, and then
proves that statement with a text-proof from Yehoshua chapter 24.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> To
appreciate what's going on, let's take a closer look at this statement and its
proof.</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 Statement:<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'>"Mi-tchila ovdei avoda zara.hayu.avoteinu,
ve-achshav kirvanu ha-Makom le-<b><span style='font-weight:bold'>avodato</span></b>"</span></font></p>
<p class=MsoNormal style='margin-left:34.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>At first, our forefathers were servants to strange gods
- but now, God has brought us closer to Him - <b><span style='font-weight:bold'>[in
order] to serve Him</span></b>!</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'>The Proof:<o:p></o:p></span></font></b></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 Yehoshua said to the people:
'Thus says the LORD, the God of Israel: Your fathers dwelt in the past - beyond
the River, even Terach - the father of Avraham, and the father of Nachor - and
they <b><span style='font-weight:bold'>served</span></b> other gods. And I took
your father Avraham from beyond the River, and led him throughout all the <st1:PlaceType
w:st="on">land</st1:PlaceType> of <st1:PlaceName w:st="on">Canaan</st1:PlaceName>,
and multiplied his seed…and Yaakov and his children went down into <st1:place
w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place>"
(see Yehoshua 24:2-4).</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'> This
statement should not surprise us, for once again we find the Haggada emphasizing
the point (discussed above) that God chose the people of <st1:country-region
w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region> for a
purpose - i.e. to <b><span style='font-weight:bold'>serve</span></b> Him! </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'>This statement of 'mi-tchila' will set the stage for
the story that we are about to tell - for it explains why God originally chose
Avraham - i.e. to become the forefather of a nation that will serve Him. Even
though the story itself has not yet begun, the next paragraph will explain its connection
to the story that we are about to tell.</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'>"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'> In
the next paragraph we find yet another 'statement' (and not a story) followed
by a proof-text, that relates once again to God's original choice of our
forefathers. </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'>Statement:<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'>"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><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'>Proof:<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'>'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 style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Recall how the previous paragraph explained that God had
chosen our forefathers to establish a nation to <b><span style='font-weight:
bold'>serve</span></b> Him. This paragraph connects that theme to the story of
the Exodus, for the slavery forecasted in this covenant ["brit bein
ha’btarim"] - was to serve as a ‘training experience’ that
would facilitate the formation of that nation. [See our discussion of this
topic in the previous shiur.]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>Hence,
this paragraph explains why the story of the Exodus must begin with “brit
bein ha’btarim” – but we haven't told the story yet!</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'>"VE-HEE SHE-AMDA"<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> As
we lift our cups and recite the "v'hee sh'amda" - we declare yet
another important statement, connecting that covenant (and the events of the
past) with today:</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"ve-HEE she-amda la-avoteinu <b><span
style='font-weight:bold'>ve-LANU</span></b> " </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>- And it is THIS [Promise that was part of the COVENANT,
i.e. brit bein ha-btarim] which stood for our fathers, AND for us as well. For
not only once [in our history] did our enemies try to destroy us; but in EVERY
generation we are endangered, but God comes to save us [for the sake of His
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'>The word "hee" in this statement obviously
refers to the promise ['havtacha'] of brit bein ha-btarim (mentioned in the
previous paragraph). This statement is so important that our custom is to
raise the cup of wine before reciting this proclamation!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Here
we explain that "brit bein ha-btarim" was not merely a 'one-time
coupon' promising one major redemption, but rather it defined an eternal
relationship between God and His people. The events of Yetziat Mitzrayim are
only the initial stage of this everlasting relationship. Therefore, anytime in
our history, whenever our nation is in distress - God will ultimately come to
redeem us –so that we can serve Him. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> This
paragraph provides us with a deeper understanding of why every generation must
tell-over the story of Yetziat Mitzrayim, but once again – it's not THE
story. </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'>At most Seder's – over an hour has passed, and
most people are paying more attention to their watches than to their Haggada - yet
we still haven't told the story!</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'>"TZEY U-LMAD" / "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'> With
this 'thematic background' complete, the Haggada is finally ready to tell the
story (for those who are still awake). However, as you may have noticed, we do
not tell the story in a straightforward manner. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Take
a careful look at the next section of MAGGID, noting how the Haggada takes four
psukim from Devarim 26:5-8, and quotes them one word (or phrase) at a time.
Each quote is followed by a proof of that phrase, usually from either the story
of the Exodus in Sefer Shmot or from a pasuk in Sefer Tehillim. </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[To verify this, be sure to first review Devarim 26:1-9
before you continue.]</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'> This
section begins with "tzey u-lmad: ma bikesh Lavan...." which is
simply a drasha of the opening phrase 'arami oved avi', and then continues all
the way until the drasha concerning the Ten Plagues. Even though this section
constitutes a rather elaborate Midrash on four psukim from 'mikra bikkurim'
(Devarim 26:5-8) – <b><span style='font-weight:bold'>this is how and
where we tell the story!</span></b></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
reason why MAGGID chooses this format to tell the story is based once again on
a statement in the Mishna in the tenth chapter of Masechet Pesachim: </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"ve-dorshin me-arami oved avi ad sof
ha-parasha" – </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>and then we elaborate on the psukim from 'arami oved
avi' until the end of that unit"</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'>And that is exactly the format that our Haggada follows!
</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>We quote Devarim 26:5-8, word by word, or phrase by
phrase – quoting a 'drasha' for each; and that becomes the 'framework'
for telling over the story of Yetziat Mitzrayim. ['arami oved avi' is merely
the first drasha.]</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'> Even though 'technically' it would suffice to simply
quote these psukim, we elaborate upon them instead, in an effort to make the
story more interesting and meaningful. [In fact, we are quoting a Sifrei - the
Midrash on Sefer Devarim, which most probably was composed for this very
purpose.]</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'> From
a 'practical' halachic perspective, this is a critical point to understand - for
in this section we finally fulfill our obligation to TELL THE STORY - and hence
this section should be treated as the most important part of MAGGID! </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[Unfortunately, this section is usually one of the most
neglected parts of the Haggada, since we are usually 'out of steam' by the time
we reach it. Also, if one is not aware of the elaborate nature of these
quotes, it is quite difficult to understand what's going on. Therefore, it's
important that we not only pay attention to this section, but we should also be
sure at this point to explain the details of the story to those who don't
understand these psukim, or these drashot.]</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'>WHY MIKRA BIKKURIM?<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> It
is not by chance that Chazal chose to incorporate a Midrash of "mikra
bikkurim" - even though it is rather cryptic - as the method through which
we fulfill our obligation of sippur Yetziat Mitzrayim. Let's explain why.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Recall
from our shiur on Parshat Ki Tavo, that "mikra bikkurim" (see Devarim
26:1-10) serves as a yearly proclamation whereby every individual thanks God
for His fulfillment of the final stage 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'>[This is supported by numerous textual and thematic
parallels between the psukim of mikra bikkurim (Devarim 26:1-9), and brit bein
ha-btarim (see Breishit 15:7-18). Note as well the use of the word 'yerusha'
in 26:1 and in 15:1-8!]</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'> This
proclamation constitutes much more than simply thanking God for our 'first
fruits'. Rather, it thanks God for the Land (see Devarim 26:3) that He had
promised our forefathers (in brit bein ha-btarim / see Breishit <st1:time
Minute="18" Hour="15" w:st="on">15:18</st1:time>). The 'first fruits' are
presented as a 'token of our appreciation' for the fact that God has fulfilled
His side of the covenant - as each individual must now declare that he will be
faithful to his side of the covenant. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> As
mikra bikkurim constitutes a biblical 'nusach' ['formula'] through which one
thanks God for His fulfillment of brit bein ha-btarim, one could suggest that
it was for this reason that the Mishna chose these same psukim as its framework
for telling the story of Yetziat Mitzrayim. </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[It very well may be that this custom to tell the story
at the Sefer with "mikra bikurim" began after the destruction of the <st1:City
w:st="on"><st1:place w:st="on">Temple</st1:place></st1:City> (note that the
Tosefta of Mesechet Pesachim does not include this custom, while the Mishna
(compiled later) does include it! Without the Temple, the individual could no
longer recite "mikra bikkurim". However, we can at least remind
ourselves of this yearly need to proclaim our allegiance to God's covenant - by
quoting from "mikra bikurim" at the Seder! </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'>This may explain why the Haggada only
quotes the first four psukim of mikra bikkurim (where it talks about Yetziat
Mizraim) but not the pasuk that describes how He bought us into the Promised
Land.</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'>Finally, note also the word
'higgadeti' in Devarim 26:3 and compare it with the word 've-higgadeta' in
Shmot 13:8! </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'>See also Rambam Hilchot Chametz
u-Matza chapter 7, especially halacha 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><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>THE MULTIPLICATION TABLES<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> When
you study the "drashot" of these four psukim, note how the drasha of
the final pasuk leads us directly into the Ten Plagues. At this point, the
Haggada quotes an additional drasha - by R. Yossi ha-Glili - that there must
have been 5 times as many plagues at the Red Sea than were in Egypt [based on
the ratio - 'etzba' of the Makkot to 'yad' at Kriyat Yam Suf, i.e. hand/finger
= 5/1].</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Then
R. Eliezer and R. Akiva add multiples of 4x and 5x for each plague - based on
Tehillim 88:49.</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[Note in the Rambam's nusach of MAGGID, he skips this
entire section. This suggests that this Midrash is an additional
'elaboration', but not a necessary part of the story that we must tell. In
other words, if you need to skip something, this section is a 'good
candidate'.]</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'>DAYENU<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Now
that the story is finished, it's time for 'praise' -following the format of the
Mishna "matchilin bi-gnut u-mesaymim be-shevach' - and we will now explain
how DAYENU serves as a special form of HALLEL (praise). </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> You
are probably familiar with all the questions regarding what we say in Dayenu,
for example, how could a Jew say, let alone sing, that -'it would have been enough'-
even had God not given us the Torah?</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>And how could a 'zionist' say, let alone sing, that -'it
would have been enough'- even if God had not given us the Land of Israel?</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'> However,
the answer to all those questions is rather simple, once one understands that
each time we say the word "dayenu" - it really implies that 'it would
have been enough - <b><span style='font-weight:bold'>to say Hallel</span></b>'.
</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
other words, we say as follows:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>- Had God only taken us out of Egypt and not punished
the Egyptians, <b><span style='font-weight:bold'>it would have been reason
enough </span></b>to say Hallel</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>- Had He split the sea, but not given us the 'manna',
that alone <b><span style='font-weight:bold'>would have been reason enough </span></b>to
say Hallel<b><span style='font-weight:bold'>...</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'>... And so on. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> With
this background, the next paragraph of that poem makes perfect sense:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"`al achat <st1:place w:st="on">kama</st1:place>
vekhama..."</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'> - How much more so is it proper <b><span
style='font-weight:bold'>to thank God </span></b>for He has performed <b><span
style='font-weight:bold'>ALL</span></b> these acts of kindness ..</span></font></p>
<p class=MsoNormal style='margin-left:34.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>He took us out of Egypt, <b><span style='font-weight:
bold'>and</span></b> punished them, <b><span style='font-weight:bold'>and</span></b>
split the sea, <b><span style='font-weight:bold'>and </span></b>gave us the
manna 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 style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>In essence, this beautiful poem poetically summarizes each
significant stage of redemption, from the time of the Exodus until Am Yisrael's
conquest of the Land - stating how each single act of God's kindness in that
process would be reason enough to say Hallel, now even more so we must say
Hallel, for God did all of these things for us. </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'>From this perspective, "dayenu" serves a
double purpose. First and foremost, it concludes the story with
"shevach" [praise]. and qualifies the Hallel that we are about to
sing. However, it could also be understood as a continuation of the story of
the Exodus. Let's explain why and how:</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Recall that the last "drasha" [elaboration]
on the psukim of "arami oved avi" led into a lengthy discussion of
the Ten Plagues. To fulfill our obligation at the Seder' to tell the story',
we could (and do) finish right here. But the poem of "dayenu"
actually continues that story, picking up from the Ten Plagues ["asa bahem
shfatim" refers to the Plagues], and continuing through all the
significant events in the desert until our arrival in the <st1:PlaceType w:st="on">Land</st1:PlaceType>
of <st1:PlaceName w:st="on">Israel</st1:PlaceName> and building the <st1:City
w:st="on"><st1:place w:st="on">Temple</st1:place></st1:City>. </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 takes on additional significance, as the DAYENU
concludes 'the story of the Exodus' with entering 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>
and building the Bet ha'Mikdash.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Even though the Mishna instructs us to quote the entire
"Mikra Bikurim" section [i.e. Devarim 26:5-9] - for some reason
(probably because we are in "galus") our custom is only to quote
until 26:8 (how God took us out of Egypt); but we do not include 26:9 (how He
brought us to the Land of Israel:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"va'yvi'einu el ha'Makom ha'zeh" - va'yiten
lanu et ha'aretz ha'zot" - He brought us to this place [most likely
referring to the Bet ha'Mikdash – where the proclamation is being made]
and He gave us 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>" (see
Devarim 26:9)</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'>Even though we don't elaborate upon this pasuk in our
version of Maggid, "Dayenu" enables us to include it!</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>In this manner, the song of "dayneu" serves
as both "shevach" [praise] and "sippur" [story] - at the
same time!</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[It is also interesting to note that we find 15 levels
of praise in the Dayenu, that most probably correspond to the 15 steps leading
to the Bet ha-Mikdash, better known as the 'shir ha-ma'a lot', i.e. the 15
psalms in Tehillim (120-134) / composed for each step.]</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'>"RABBAN GAMLIEL"<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Even
though we have completed our story, before continuing with the Hallel, the
Haggada wants to make sure that we also fulfill Rabban Gamliel's opinion (in
Masechet Pesachim chapter 10) that we have not fulfilled our obligation of
"v'higadta l'bincha" unless we have explained the connection between
that story and the commandment to eat 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'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Rabban
Gamliel's statement could also imply that our obligation of eating matza and
maror is not complete unless we explain how they connect to the story that we just
told. This would explain why it is added at the conclusion of the "sippur
Yetziat Mitzrayim" section, as we are about to fulfill our obligation to
eat matza, and maror. </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[In our times, this section may also be considered a
'fill in' for the KORBAN PESACH itself. During the time of the Bet ha-Mikdash,
MAGGID was said while eating the korban pesach. Nowadays, since the korban
cannot be offered, we mention pesach, matza, and maror instead of eating the
korban. Thus, this section forms an excellent introduction to the Hallel, which
in ancient times was recited as the Korban Pesach was offered, and later when
it was eaten.]</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'> This
section forms the conclusion of "sippur Yetziat Mitzrayim", and sets
the stage for our reciting of Hallel - to praise God for our salvation. </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[See Rambam Hilchot chametz u'matza 7:5, where his
concluding remark implies that "haggada" ends here.]</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 style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Considering the integral connection between the events
of the Exodus and "brit avot" (discussed above) the statement
of:`"be-chol dor va-dor chayav adam lir'ot et atzmo ke-ilu hu yatza
mi-Mitzrayim..." takes on additional significance.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Before
we say HALLEL, we conclude our story by stating that in every generation - each
individual must feel as though HE himself was redeemed from Egypt. As the purpose
of this entire historical process of redemption was to prepare Am Yisrael for
their national destiny - it becomes imperative that every member of Am Yisrael
feels as though they experienced that same 'training mission'. </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
we explained in Part One of our study of Maggid, we must feel as though we
ourselves went through this experience. By telling the story of 'what
happened' – we are reminded of the purpose for 'why it happened' –
in order that this 'virtual experience' will affect our daily behavior; even
when are not eating matza!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
Part Three, we return to explore each section of Maggid in greater detail
– based on our conclusions in Parts One & Two.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
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