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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'> A GUIDE FOR MAGGID –</span></font></i></b></a><b><i><font
size=2><span style='font-size:10.0pt;font-weight:bold;font-style:italic'> Part
Three<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><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'> Should
Passover be understood as our 'holiday of freedom' - a special time set aside
to thank God for taking us out of slavery?</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Certainly, the popular song of "avadim hayinu...
ata benei chorin" ['We were once slaves, but now we are free'] - seems to
state exactly that point.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> However,
when you <b><i><span style='font-weight:bold;font-style:italic'>read</span></i></b>
your Haggada carefully, you'll notice that those words never appear (in that
combination). And if you <b><i><span style='font-weight:bold;font-style:italic'>study</span></i></b>
the Haggada, you'll notice that it states quite the opposite, i.e. that we
remain 'servants', but we simply have a new 'boss'! </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>So why do we recite "avadim hayinu"?</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 the following shiur (Part Three of our series in on MAGID),
as we study MAGID section by section, we will show how that paragraph, and many
others like it, take on special meaning when we consider the psukim in Chumash
that they are based on. </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'> [Attached to the shiur is a pdf file with many of the
mekorot that we will be discussing. It is very important to look up <b><span
style='font-weight:bold'>and study</span></b> all the sources that we quote;
otherwise, it will be difficult to follow our explanations]</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 style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Some of this study may appear a bit tedious, but if you
study those sources carefully, hopefully it will help make your Seder a little
more interesting.</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 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:l8 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:l8 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:place w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place>..."</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:place w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place>
(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 previous shiur, we explained how we actually quote both of these opinions
in our Haggada, but not as the starting point of the story. Rather they serve as
important statements of purpose, while the story itself doesn't begin until we
recite "arami oved avi".</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 7:4 – read
his closing remarks carefully, and you'll see that he makes exactly this point
– that "arami oved avi" follows the format of matchilin b'gnut
u'msayem b'shvach – and hence we follow this format when we recite
"arami oved avi"!</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'>Based on this Rambam, one could also
suggest that Rav & Shmuel are only bringing proofs (or examples) from
Tanach of this format (see Yehoshua 24:1-12 and Devarim 6:20-25 to support
this), but do not claim that these are the words that we need to recite when we
tell 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><font size=1 face=Arial><span style='font-size:8.5pt'> With
this in mind, we return to a detailed study MAGGID, to discuss certain points
that were not covered in the previous shiurim. <b><span style='font-weight:
bold'><o:p></o:p></span></b></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'> As
we explained earlier, the opening paragraph of MAGGID - 'ha lachma anya...' does
not begin the story of Yetziat Mitzrayim; but rather it serves as a beautiful
segue between "YACHATZ" and MAGID. Let’s explain why, by
considering the psukim in Chumash that it alludes to:</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
YACHATZ, the leader of the Seder breaks the matza and then, while showing this
broken piece to everyone who has gathered, he explains:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"ha LACHMA ANYA – This is the 'bread of
affliction' that our forefathers ate in <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'><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'>Check the various translations of the phase
"lachma anya" and you will usually find one of two translations: </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>1) bread of affliction [as in "inuii" –
affliction]</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 Breishit 15:13, Shmot 3:7 &
3:17) </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>Or 2)
poor-man's bread [as in an "ani" – a poor person]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> (see
Shmot 22:24, Vayira 19:9-10)</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>The source for this phrase is obviously based on the
laws of Korban Pesach in Parshat Re'ay:</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"Observe the spring month and offer a Pesach for
God…</span></font></p>
<p class=MsoNormal style='margin-left:19.25pt'><font size=1 face=Arial><span
style='font-size:8.0pt'>For seven days, eat 'upon it' matza - '<b><span
style='font-weight:bold'>lechem oni</span></b>' – ki b'chipazon yazata
m'Mitzraim – [translation unclear] <o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:19.25pt'><font size=1 face=Arial><span
style='font-size:8.0pt'> (see Devarim 16:1-3)<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'>Rashi explains that "lechem oni" is not
describing what the bread is, but rather what the bread represents:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"lechem oni" - <b><span style='font-weight:
bold'>the bread that reminds us of our affliction</span></b> </span></font></p>
<p class=MsoNormal style='margin-left:34.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[See Rashi and Ibn Ezra on 16:3 – note also how
Seforno and Chizkuni disagree, claiming that 'lechem oni' explains what matza
is – the bread of a poor. However, by comparing Devarim 16:3 to Shmot
13:3-8, it's obvious that Rashi and Ibn Ezra are correct.]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> But
even before Bnei Yisrael left <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>,
there was another commandment to eat matza – together with the Korban
Pesach!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> So
what does this "lachma anya" refer to:</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
matza that we ate as slaves in <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>;</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
matza that we ate with the first Korban Pesach; or</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
matza that we ate when we left <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>
in a rush -</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> To
answer this question, let's take a look at how this paragraph continues: </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.0pt'>The next statement (right after 'ha lachma anya') - at
first sounds like an invitation:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.0pt'>"Anyone who is hungry, let him come and eat,
anyone who is in need, let him come and join in the Pesach, this year 'here',
next year in the Land of Israel; this year - slaves, next year - free men"<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.0pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.0pt'>This statement can be understood in one of two ways,
either:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:36.0pt;text-indent:-18.0pt;mso-list:l4 level1 lfo9'><![if !supportLists]><font
size=1 face=Symbol><span style='font-size:8.0pt;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><font size=1><span
style='font-size:8.0pt'>an open invitation for others to join us. - or<o:p></o:p></span></font></span></p>
<p class=MsoNormal style='margin-left:36.0pt;text-indent:-18.0pt;mso-list:l4 level1 lfo9'><![if !supportLists]><font
size=1 face=Symbol><span style='font-size:8.0pt;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><font size=1><span
style='font-size:8.0pt'>a quote of what our forefathers once said to one
another in <st1:place w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place>.<o:p></o:p></span></font></span></p>
<p class=MsoNormal style='margin-left:18.0pt'><font size=1 face=Arial><span
style='font-size:8.0pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.0pt'>These two possibilities depend on how one understands
the word "v'yifsach" in the phrase "kol ditzrich yete
v'yifsach" [anyone who needs, let him come and join our Pesach]. <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.0pt'>If we take the word "va'yifsach" literally,
then this must be an invitation to join in the korban Pesach - and hence, it
must be a quote from an earlier time period.<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.0pt'>If "va'yifsach" is not translated literally (and
hence refers to the Seder) - then this section serves as an invitation at this
time. However, this wouldn't make much sense, for at this time at the Seder everyone
is already sitting down. Considering that we've already made Kiddush and eaten
"karpas" - isn't it a bit late to be inviting people! <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.0pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.0pt'>Let's return therefore to the possibility that
"va'yifsach" refers to the actual 'korban Pesach' (which seems to be
the simple meaning of this word). If so, we can easily pinpoint exactly who we
are quoting – by finding a time period when people invited one another to
join in korban Pesach; but also when we were <b><span style='font-weight:bold'>not
yet living in <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region></span></b>,
and still in slavery!<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.0pt'>There aren't too many possibilities, as this can only
be a quote of what our forefathers said to one another in preparation for the
very first korban Pesach (i.e. the one in Egypt, as described in Shmot
12:1-23), for that was the only time in Jewish history when the korban Pesach
was offered when we were both:<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.0pt'>(1) in slavery (hoping next year to be free) - and <o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.0pt'>(2) living outside the <st1:PlaceType w:st="on">Land</st1:PlaceType>
of <st1:PlaceName w:st="on">Israel</st1:PlaceName> (hoping be next year in 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>)! <o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.0pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.0pt'>If this interpretation is correct, then the flow of
topic makes perfect sense. We break the matza, and explain that this is the
same type of bread that our forefathers ate when they gathered to eat the very first
korban Pesach – back in <st1:place w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place>!
Then we quote what they said to one another in preparation for that special
evening – inviting one another to that meal (see Shmot 12:3-8), and
expressing the hope that by next year they will be in free (see 12:12-13), and
living in the land of Israel (see Shmot 3:6-8 and 3:16-17).<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.0pt'>This quote of our forefathers, from the very first
Seder in Jewish History, is quite meaningful - for we begin MAGGID by
emphasizing the connection between our own Seder and the very first Seder that
Am Yisrael kept thousands of years ago (and its purpose). By quoting from the
special atmosphere of that very first Passover family gathering, we highlight
the continuity of our tradition and our hope for the fulfillment of its goals.
</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'>MAH NISHTANA<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'>Even though this section is often referred to as 'The
Four Questions', there is really only <b><span style='font-weight:bold'>one</span></b>
question; i.e. – ‘Why is this night different’? Because we
have done so many things to catch his attention, the child obviously realizes
something special is happening. Therefore, after asking 'the one question'; he
brings four examples/proofs 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’
– of why this night is special.</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[This section is based not only on the Mishnayot in the
Tenth perek of Mesechet Pesachim, but also on the source pasuk for Magid - “ve-higgadeta
le-BINCHA” - and you must tell your children on that day... (see Shmot
13:8). Therefore, we must catch our children's attention so that they will
listen to 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'>The Haggada's answer to this question begins with the
phrase 'AVADIM HAYINU'; yet this phrase as well is based on a very important pasuk
in Parshat V'etchanan. To appreciate this quote, we must first discuss its
location in Sefer Devarim.<b><span style='font-weight:bold'> <o:p></o:p></span></b></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 & SEFER DEVARIM<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> To
appreciate why MAGGID quotes specifically this pasuk of 'avadim hayinu' to
begin its discussion of our obligation to tell the story of the Exodus, we must
study its source (and context) in Sefer Devarim.</span></font></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, <st1:time Minute="28"
Hour="17" w:st="on">5:28</st1:time>, 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:place w:st="on"><st1:country-region
w:st="on">Egypt</st1:country-region></st1:place>, 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 in Part
One), 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'><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'>AN INTRODUCTION TO THE STORY<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> As
we explained earliler, this paragraph that begins with AVADIIM HAYINU does NOT
begin the story of Yetziat Mitzrayim. Instead, it makes two very important
statements, which provide the answer to 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:l5 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:place w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place>,
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:l5 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><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><font size=1 face=Arial><span style='font-size:8.5pt'> It
is also interesting to note how this story concludes when their students
reminded them that it was so late – that it was already time to read
morning "kriyat shema". Based on our above study of Sefer Devarim,
this should not surprise us – for the section of Chumash that
"avadim hayinu" is quoted from (and refers to), begins with the SHEMA
(see Devarim 6:4 thru 6:23)!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Even though the Haggada does not quote all the conversations
between these wise men 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 (see their commentary to 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
(like eating matza).</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>See also the last several psukim of Tehillim 105,
noting the word "baavur" in its concluding verse. Notice as well the
mention of the Ten Plagues in that chapter, noting how there mentioned as part
of a review of how God kept His promise of "brit bein ha'btarim" to
the Avot, by taking us out of Egypt.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>THE FOUR SONS<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'>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><font size=1 face=Arial><span style='font-size:8.5pt'> As
this explanation of this section is so lengthy, we have included a 'mini shiur'
on this topic, which can be found as an Appendix and the end of this shiur:</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 style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>The logic behind this discourse, as usual, is based on
psukim in Sefer Shmot. : Because the Torah's first command to <b><span
style='font-weight:bold'>remember</span></b> <b><span style='font-weight:bold'>this
day</span></b> is recorded in Shmot 12:14, as part of a set of commandments
given to Moshe on Rosh Chodesh Nisan (see 12:1-2), one might think that the
phrase "v'haya ha'yom ha'zeh l'<b><span style='font-weight:bold'>zikaron</span></b>"
(in 12:14) refers to Rosh Chodesh [that's the "hava amina"].</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Furthermore, when Moshe relays these laws to Bnei
Yisrael in chapter 13, he also reminds them that they are leaving <st1:country-region
w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region> in the
'month of the spring (see 13:4-5).</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'>Nevertheless, he then informs that they must remember
this day that they left <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>
by not eating chametz & by eating only matza for seven days (see 13:3-7). </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>In <b><span style='font-weight:bold'>that</span></b>
context, Moshe then commands them that they must tell the story to their
children <b><span style='font-weight:bold'>on that day</span></b> "ba'yom
ha'hu" (see 13:8) – which implies on the day they are eating
matza(and hence not on Rosh Chodesh. However, this pasuk does seem to imply the
<b><span style='font-weight:bold'>day time [ba'Yom ha'hu],</span></b> which may
refer to the day when they first offer the Korban on the 14th in the afternoon
[based on Shmot 12:6 and hence "yachol m'b'od yom..."]. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>The drasha then rejects that possibility, understanding
based on the next phrase in 13:8 - "ba'avur zeh" - where
"zeh" in its context must be referring to the matza AND the Korban
Pesach (based on Rashi's understanding of "avodat ha'zot" in 13:5)-
hence the story must be told at the same time that we eat matza with the korban
Pesach, i.e. on the <b><span style='font-weight:bold'>evening</span></b> of the
15th.]</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, MAGGID introduces the story
with the paragraph that begins with "mi-tchila ovdei avoda zara..." (possibly
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'>Even this section may give the impression that the story
starts here, 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'> As
you'd expect by now, to appreciate what's really going on, we'll need to study
that quote in its context. Let's begin by taking a closer look at this
statement - and its proof-text.</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'><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. </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 I took your father Avraham from
beyond the River, and led him throughout all the <st1:place w:st="on"><st1:PlaceType
w:st="on">land</st1:PlaceType> of <st1:PlaceName w:st="on">Canaan</st1:PlaceName></st1:place>,
and multiplied his seed, and gave him Yitzchak. </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 I gave unto Yitchak Yaakov and
Esav; and I gave Esav mount Seir, to possess it; 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>"
(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 in Part One) 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 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'>However, if you study the quoted text-proof, you'll
notice that it only proves the first half of our statement, i.e. that we were
once idol worshipers, but it doesn't proves the second half - that God brought
us close in order to serve Him.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>The solution to this problem is very simple. To show
how this quote from Yehoshua proves the second point as well, we simply need to
read the continuation of Yehoshua chapter 24. </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'>RE-AFFIRMING BRIT SINAI in Sefer Yehoshua<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'> Review 24:1- 25, noting how it divides into two
sections: 24:1-13 (a history lesson), and 24:14-25 (a covenant). </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Our proof text (24:2-4) is only the opening line of
Yehoshua's 'history lesson' that he delivers to the nation gathered in Shchem, before
challenging them with an 'option' whether or not to accept God's covenant:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"Now - fear the LORD, and <b><span
style='font-weight:bold'>serve Him</span></b> in sincerity and in truth; and
put away the gods which your fathers served beyond the River, and in <st1:place
w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place>;
and <b><span style='font-weight:bold'>serve ye the LORD.</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 if it seems to a bad idea to <b><span
style='font-weight:bold'>serve the LORD</span></b>, then choose this day <b><span
style='font-weight:bold'>whom you will serve</span></b>; whether the gods which
your fathers served that were beyond the River, or the gods of the Amorites, in
whose land you dwell; but as for me and my house, <b><span style='font-weight:
bold'>we will serve the LORD</span></b>"<b><span style='font-weight:bold'>
</span></b>(Yehoshua 24:14-15).</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'> The
entire reason why Yehoshua gathered the people in Shchem and reviewed their
history was in order to challenge them with this goal - i.e. their willingness
to truly serve God. After all, as Yehoshua explains, it was for this very
reason that God chose Avraham Avinu. Thus the proof on the second half of the
opening statement [that God chose Avraham to SERVE Him] is derived from the
continuation of that chapter!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Note
as well how the chapter continues, emphasizing over and over again this same
theme:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"And the people answered: 'Far be it from us that
we should forsake the LORD, to serve other gods; for the LORD our God, He it is
that brought us and our fathers up out of the land of Egypt, from the house of
bondage, and that did those great signs in our sight...</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>therefore we also will <b><span style='font-weight:
bold'>serve the LORD</span></b>; for He is our God.' </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 Yehoshua said unto the people: '<b><span
style='font-weight:bold'>You cannot serve the LORD;</span></b> for He is a holy
God; He is a jealous God; He will not forgive your transgression nor your
sins....</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 people said: 'Nay; but <b><span
style='font-weight:bold'>we will serve the LORD</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 Joshua said unto the people: 'You
are witnesses that <b><span style='font-weight:bold'>you have chosen God to
serve Him. </span></b>- And they said: 'We are witnesses.'-- </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 people said unto Yehoshua: '<b><span
style='font-weight:bold'>The LORD our God will we serve</span></b>, and unto
His voice will we hearken.'</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'>So Yehoshua made a <b><span
style='font-weight:bold'>covenant</span></b> with the people that day, and set
them a statute and an ordinance in Shechem."</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> [See
Yehoshua 24:16-25!]</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'> Hence,
the proof for the entire statement of 'mi-tchila...' is found in the
continuation of Yehoshua chapter 24. Most probably, when this section was
first composed, the Haggada assumed that its readers were well versed in
Tanach, and knew the continuation of that chapter. </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[Note as well how psukim that we do quote from Yehoshua
(see 24:2-4) form a beautiful summary of Sefer Breishit, as they focus on the
key stages of the 'bechira' process. </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'>Should you be looking for something
novel to do at your Seder, you could have the participants read from this section.
Note as well that Yehoshua 24:5-7 is an excellent (albeit short) review of the
story of Yetziat Mitzrayim. ] </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
background can help us appreciate how this statement of 'mi-tchila' sets 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.
The next paragraph of MAGGID will explain its connection to the story that we
are about to begin.</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. We will now show how this section explains why the story must
begin with Avraham.</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'>At first glance, this statement sounds like yet another
expression of gratitude. However, when considering its position in Maggid, one
could suggest a very different reason for its mention specifically at this
point.</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'>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. In order to become that nation, God entered into a
covenant with Avraham Avinu – i.e. "brit bein ha’btarim"
- which forecasted the need for Avraham’s offspring to first undergo
suffrage in ‘a land not theirs’ in order to become that nation. </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, this historical process of slavery,
followed by a miraculous redemption, was to serve as a ‘training
experience’ that would facilitate the formation of that nation. [See concept
of "kur ha'barzel" and its context in Devarim 4:20.] </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><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” - for our
slavery in Egypt was not accidental, rather it was part of God's master plan.
In a certain sense, God put us into <st1:country-region w:st="on"><st1:place
w:st="on">Egypt</st1:place></st1:country-region> - in order to take us out! </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[This does not imply that every event that happened to
Am Yisrael was already predetermined since the time of Avarham Avinu. Rather,
this overall framework of becoming a nation in someone else's land - followed
by oppression and servitude - then followed by redemption - was forecasted.
How exactly it would play out, who would be the oppressor, and how intense that
oppression would be- was yet to be determined. See Rambam Hilchot Teshuva
chapters 5 & 6; see also Seforno's introduction to Sefer Shmot as his
commentary on the first chapter.]</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'> As
we thank God for fulfilling His promise to Avraham, we are in essence thanking
God for His covenant <b><span style='font-weight:bold'>and its very purpose</span></b>,
not just for taking us out of <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>.
</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Therefore in this section of Maggid, before we tell the
story of WHAT happened - we must first explain WHY 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 the next paragraph, we must explain why that
covenant that God had made with Avraham Avinu – remains meaningful for
all generations (including ours):</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>"VE-HEE 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 we are in distress - God will ultimately come to redeem
us. However, the reason why God redeems us is in order that we can return to
serve Him (that's why He chose us). </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>This provides us with a deeper understanding of why
every generation must tell-over the story of Yetziat Mitzrayim. At the Seder,
we are not simply thanking God for the 'event' but rather for the entire
'process'. Yetziat Mitzrayim was not simply a 'one-time' act of redemption.
Rather, it was a critical stage in an on-going historical process in which God
desires that Am Yisrael become His special nation.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> As
this purpose is eternal, so too is the covenant. Therefore, we must remind
ourselves that not only is God committed to His covenant, but we too must keep
our side, and should we need redemption once again, it will come – but we
must learn from our past mistakes on how need to ready ourselves – to be
deserving (see Tehillim 78:1-8!). After all, redemption requires spiritual
readiness. [In our shiur on Parshat Bo, we explained how the commandment to
'get rid of our chametz' may reflect this need to get rid of our bad behavior
– to prepare for redemption.]</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>This may also explain why we invite Eliyahu ha-navi, when
we begin the final section of the Haggada, where we express our hope for our
future redemption. According to the final psukim of Sefer Mal'achi (the
Haftara for Shabbat ha-Gadol!), Eliyahu will come to help the nation perform
proper 'teshuva' – "v'heyshev lev avot al banim, v'lev banim al
avotam.." - to become worthy for redemption.</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'> As
we explained in Part Two, this is the section where we actually tell the story
– see that shiur for the detailed explanation.</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'>Just a few points re: some of the drashot.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Most of them are direct quotes from the story of the
Exodus in Sefer Shmot – which makes perfect sense, as"mikra
bikurim" in Sefer Devarim is a very abridged version of that story in
Sefer Shmot. Therefore, we will focus our discussion on some of the interesting
quotes that are not from Sefer Shmot:</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'>"va'yered Mitzraim" – "anus a pi
ha'dibur"<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> When
Yaakov and family went down to <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>
– and STAYED there, it was not because they wanted to, but because God
told them they had to! [Not only to go down, but also to stay there!]</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>This is based on Breishit 46:1-5 (read those psukim
carefully, see also Rashbam). Note as well how God's instructions to Yaakov
(to go down and stay in <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>)
emerge as the beginning of the process of "brit bein ha'btarim" (see
Rabman on those psukim!). Hence, the phrase "ha'dibur" in this drasha
– either relates to Breishit 46:2-3, or to Breishit 15:1 [note
"v'yhi DVAR Hashem el Avram laymor…"] in light of 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><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>"bmtai ma'at" – kmo shneemar – b'shivim
nefesh yardu…"<o:p></o:p></span></font></b></p>
<p class=MsoNormal style='margin-left:17.0pt'><b><font size=1 face=Arial><span
style='font-size:8.5pt;font-weight:bold'>"</span></font></b>Small in
number, as the pasuk says, with 70 souls you went down to <st1:country-region
w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>, and now
you are as numerous as the stars of the Heaven"</p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>Even
thought this appears to be just an innocent quote, if you look at the context
in Devarim, you'll notice how fitting it is for the Seder, especially in light
of our discussion in Part One re: the purpose of telling the story.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Read
carefully from Devarim 10:12 thru 11:4 – noting the connection between
these psukim and the purpose of the story of the Exodus, paying special
attention to 10:17-19.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> After
reading that, you won't be surprised that Chazal chose to quote from 10:22 for
this specific drasha (in light of 10:18-19).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Notice
as well the thematic connection to "brit bein ha'btarim" – as
it is in that context that we find for the very first time the promise of
offspring 'like the stars in the sky' (see Breishit 15:5-7).</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><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>"v'rav" – kmo shneemar – rvava
k'ezemach…<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'> </span></font></b>This lengthy quote from Yechezkel 16:6-8
(not worth translating for young children) is part of one of the harshest
rebukes that Am Yisrael ever received. If you'd like to feel a bit of
depression (to balance out the wine) – review this entire chapter in
Yechezkel (16:1-63), noting that the psukim we quote are about the only kind
ones in the entire chapter. In a nutshell, that chapter describes how Bnei
Yisrael had been unfaithful in their covenant with God from the time of Yetziat
Mitzraim, until the time of Yechezkel. The main message for the Seder is from
Yechezkel 16:60-63 – be sure to read at least that. </p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> This
quote (16:6-8) in our drasha at the Seder, hints not only to that rebuke, but
also to the possibility (and path) of future redemption, as explained by
Yechezkel in 16:60-63.</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'>"va'yareu OTANU ha'Mitzrim" – shneemar: hava
nitchakma…<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'> </span></font></b>Some Haggadot translate this pasuk
as: The Egyptians were bad (or did evil) to us. However, if so, the Hebrew
should be "va'yarey'u LANU" and not "OTANU" . [To prove
this, see Bamidbar 20:15-16 in its context!]</p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Instead,
the proper translation should be – The Egyptians MADE US THE BAD ONES
– in other words, <st1:place w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place>
claimed that the Jews were planning a takeover, thus providing the Egyptians an
excuse to enslave them – for the sake of 'national security'. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> As
that explanation is also "pshuto shel mikra" in Shmot 1:8-11 (read
carefully), the quote in this drasha from precisely those psukim in Shmot (1:10)
is right on the mark!</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'yad chazaka– zo ha'dever…/b'zroah
netuya– zo ha'cherev"<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Even
thought one can find many psukim that contain "yad chazaka" and
"zroah netuya" that refer to many different Plagues or punishments
– the Haggada prefers to relate these two phrases to "dever"
& "cherev" . Most likely the reason for this is Moshe Rabeinu's
opening threat to Pharaoh, that if he doesn't allow Bnei Yisrael permission to
go worship their God in the desert – he will smite Egypt with
"dever" & "cherev" (see Shmot 5:1-3, in light of Shmot
3:18-19!) As this introduced the story of the Makkot, it becomes a very
logical drasha.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>"mora gadol – zeh gilui shchina…."<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'> </span></font></b>To appreciate this one, you must
read Devarim 4:32-39 in its entirety, noting how our drasha quotes only 4:34
– however, the "gilui shchina" concept is based on 4:33 &
4:36 that describe "maamad Har Sinai" – which was the purpose
of the miracles of Yetziat Mitzraim – as alluded to in the other psukim.</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
could go on and on, but I hope you got the point. If you want to appreciate
Midrashim (and not just mumble them), you must first study the psukim that
they quote and pay attention to their context. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> With
that in mind, let's continue now with our study of the rest of Magid</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'>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
may not be 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='text-indent: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='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='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><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>THE TEN PLAGUES<o:p></o:p></span></font></b></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>In the drasha of Arami Oved Avi, notice how we quote
Devarim 26:8 twice, each time trying to understand why the pasuk describes how
God took us out of <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>
in FIVE different ways:</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>b'yad chazaka, b'zroah ntuya, etc.</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 first drasha assumes that each of these five words
refers to something specific, and proves it by finding that same word in the
story of the Exodus. The second drasha, makes a very different assumption,
that each of these five words refers to two plagues (as some are two words,
while others are in plural – e.g. "otot u'moftim") –
hence the conclusion that this entire pasuk is alluding to the Ten Plagues
[5x2=10]. </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'>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 a textual comparison between
Shmot 8:15 ["etzba" – finger) and 14:31 ("yad"=
hand). Based on the ratio between - 'etzba' of the Makkot to 'yad' at Kriyat
Yam Suf (i.e. hand/finger = 5/1) – we conclude that there were 50 plagues
at Yam Suf.</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'>FROM 50 to 250 based on Tehillim 78<o:p></o:p></span></font></b></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 78:49. But don't their drasha for granted, and that entire perek in
Tehllim relates to the deeper meaning of the Seder.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Take
a quick look at Tehillim 78, noting the topic of its 'header' in 78:1-8, where
every generation is instructed to teach the next generation about the great
miracles that God performed; but also not to be like their forefathers, who DID
NOT appreciate God's wonders, and hence did not properly 'prepare their hearts'
for their redemption.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>The chapter continues by listing all the great things
that God did for His people (in Chumash), and how Bnei Yisrael consistently
rebelled – leading to the punishment of that generation. By studying our
Biblical history, we are supposed to learn a lesson; that we should 'prepare
ourselves' – to be ready for redemption whenever it comes; as that very
preparation can help bring redemption! </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[Note also "v'hu rachum" in 78:38 in the context
of this chapter, and you'll understand why we recite so often in our daily
prayers!]</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 second section of this chapter (from 78:41 thru
78:53), discusses how Bnei Yisrael should have learned to fear God (but did
not) from what they witnessed during the Plagues. In that context, 78:44-51
describes most of the Plagues (except 3,6,& 9 – the ones w/o warnings!)
– yet 78:49 itself does not include the names of any of the Plagues that
we are familiar with. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>It appears that this oddity is what leads to this drasha,
as we assume that 78:49 is describing one of the Plagues – but with 4 (or
5) different descriptions. If so, then the same could apply to all the plagues.
Hence we can multiply each plague by 4 or 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'>Finally, it may be that our Haggada includes this focus
on the miracles that took place when crossing the <st1:place w:st="on">Red Sea</st1:place>,
as it was specifically after witnessing that miracle when Bnei Yisrael
responded with a beautiful song of Praise ("az yashir"). As we are
about to praise Hashem in the Hallel, it is fitting that we discuss the
miracles of Kriyat Yam Suf at out Seder – as a conclusion to the story
that we told.</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><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'> </span></font></b>"Dayenu" is a very
simple, yet beautiful poem - containing fifteen stanzas describing acts of
God's kindness - each stanza stating that it would have been 'enough' had God
only helped us in one way. <o:p></o:p></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> For
example, we begin by saying it would have been enough had He only taken us out
of <st1:place w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place>,
and not punished the Egyptians. The poem continues stage by stage through the
process of redemption from <st1:country-region w:st="on">Egypt</st1:country-region>
(until we arrive in the <st1:PlaceType w:st="on">Land</st1:PlaceType> of <st1:PlaceName
w:st="on">Israel</st1:PlaceName> and build the <st1:place w:st="on"><st1:City
w:st="on">Temple</st1:City></st1:place>), saying how each stage would have
been 'enough', even had God not helped us with the next stage. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> However,
some of those statements appear very strange, for they include that it 'would
have been enough had we not received the Torah', which simply doesn't make
sense!<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'>[And how could a 'zionist' say, let alone sing, that -'it
would have been enough'- even if God had not given 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>?]</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'> To
understand what we are 'really saying' in "dayneu", </span>we must
consider its context, as well as it content.</font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>We recite "dayenu" - precisely when we finish
telling the story of the Exodus (with the discussion of the Plagues) - and
right at the spot where we are supposed to begin our "shevach"
[praise].</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Within this context, the refrain of "dayenu"
has an implicit suffix. In other words, - "dayenu" should <b><span
style='font-weight:bold'>not</span></b> be translated simply as 'it would have
been enough'; rather, "dayenu" means:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>'<b><span style='font-weight:bold'>it would have been
enough - to PRAISE God</span></b>, i.e. 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'><o:p> </o:p></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'>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 Land of Israel and
building the Temple. </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 it concludes
in the same manner as the final pasuk of "arami oved avi" - which for
some reason we do not include in our Seder (even though according to the Mishna
it appears that we really should)! Recall that according to Devarim 26:9, the
proclamation should conclude with: "va'yvi'einu el ha'Makom ha'zeh"</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'> According to Chazal - he brought us to 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'>"va'yiten lanu et ha'aretz ha'zot" 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></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><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'>The 'HASHKAFA' of DAYENU<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> According
to our explanation thus far, "dayenu" sets the stage for Hallel, as
we will now praise God [by singing Hallel] not only in gratitude for taking us
out of Egypt, but also in appreciation for each significant stage of the
redemptive process. We thank God not only for the Exodus, but also for the
'manna', for shabbat, for coming close to Har Sinai, for the Torah, for the
Land of Israel..., and finally for the building of the Bet HaMikdash. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> From
a certain perspective, this poem may allude to a very profound 'hashkafa'
[outlook on life], and a message that is very applicable to our own generation.
</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Today, there are those who focus at the Seder only on
the first stanza of "dayenu," viewing 'freedom from slavery' as the
final goal, and hence the ultimate goal of redemption. For them, this first
stanza of "dayenu" is 'enough' - and to them, that is the entire
meaning of Passover - a holiday of Freedom. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Others focus only upon the last stanza, that without
the entire <st1:place w:st="on"><st1:PlaceType w:st="on">land</st1:PlaceType>
of <st1:PlaceName w:st="on">Israel</st1:PlaceName></st1:place> in our
possession, and without the re-building of the bet-ha'Mikdash, the entire
redemptive process is meaningless. In their eyes, Hallel should only be sung when
the entire redemption process is complete, and Am Yisrael reaches its final
goal. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>The beautiful poem of "dayenu" seems to disagree
with both approaches. Instead, each significant stage in the process of
redemption deserves our recognition and for requires that we praise God for it,
even though it is 'not enough'!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> It
is this hashkafic message, i.e., the understanding and appreciation of each
step of the redemptive process, which "dayenu" can teach us. "Ge'ulat
Yisra'el" - the redemption of <st1:place w:st="on"><st1:country-region
w:st="on">Israel</st1:country-region></st1:place> - even in our time, is a
process which is comprised of many stages. Every significant step in this
process, be it simply sovereignty, or partial borders, or victory in battle; or
freedom to study Torah, even without complete redemption, requires our gratitude
and praise to Hashem. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>For each stage in that process, it is incumbent upon Am
Yisrael to recognize that stage and thank Hashem accordingly, while at the same
time recognizing that many more stages remain yet unfulfilled - and reminding
ourselves of how we need act -to be deserving of that next stage. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> "Dayenu"
challenges us to find the proper balance.</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'>[It appears that Ramban Gamliel understands the word
"zeh" (in Shmot 13:8) refers to the 'korban Pesach' - probably based
on his understanding that the phrase "ha'avoda ha'zot" in 13:5 also
relates to 'korban Pesach'. Hence, Raban Gamliel requires that we explain to
our children (and whoever is gathered) why we are eating not only matza, but
also pesach and maror.]</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'> </span></font></p>
<p class=MsoNormal><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'> One
could suggest that this closing statement complements the opening statement of
MAGGID (in the avadim hayinu paragraph) that had God had not taken us out of
Egypt we would still enslaved until this very day. Now that we have told the
story of Yetziat Mitzrayim, we are supposed to feel as though we ourselves were
redeemed.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> As
stated in Devarim 6:20-25, the events of Yetziat Mitzrayim obligate Am Yisrael
to keep not only the mitzvot of Pesach but ALL of the mitzvot of the Torah!
[See Sefer Kuzari section 1.]</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[Note how the phrase "ve-otanu hotzi mi-sham"
that we recite in this section of MAGGID is quoted from Devarim 6:23! Note as
well how Chazal most probably arrived at this conclusion based on Moshe
Rabeinu's statement in Devarim 5:2-3 (at the very beginning of his main speech)
that God's covenant at Har Sinai was made with the new generation, even though
they themselves were not born 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'>BCHOL DOR V'DOR & SEFER DEVARIM<o:p></o:p></span></font></b></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
Minute="22" Hour="18" 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!<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 the main speech
of Sefer Devarim are found in chapter 26, namely "mikra bikkurim" and
"viddui maasrot". 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. <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'>Note how the Torah concludes our declaration in 26:5-9 by
reminding us (in 26:10-11) how we must be sure that the stranger and Levite
share in our happiness (for they have no Land of their own, and hence they are 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!<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 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), and ties
nicely into the theme of thanking God for our redemption while remembering its
purpose .<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'>LEFICHACH / HALLEL<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> As
an introduction to the first two chapters of HALLEL, we recite 'lefichach...'.
Note how this section contrasts 'suffering' with 'redemption' (note the
numerous examples). This too may reflect our theme that we thank God for the
process, and not just for the event.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
two chapters of Hallel that we recite at this time are also quite meaningful.
The reason for 'be-tzeit Yisrael mi-Mitzrayim' is rather obvious. But note the
opening words of the first chapter:</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> "hallelu
<b><span style='font-weight:bold'>AVDEI</span></b> Hashem, hallelu et SHEM
Hashem..."</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
other words, as we are now God's servants ['avdei Hashem'] - and no longer
slaves to Pharaoh, it is incumbent upon us to praise our new master.</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 'SECOND CUP'<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> We
conclude Maggid with the blessing of "ge'ula" [redemption] on the 2nd
cup of wine.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> As
we recite this blessing, note how most fittingly we express our hope that we
will become worthy of God's redemption speedily in our own time</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.0pt'><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 FINAL THOUGHT<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 may have noticed, even though much of our above
discussion may seem 'technical', it has all alluded to a much deeper theme, that
the Seder is not only about 'gratitude' - i.e. thanking God for what happened;
but more so - about 'destiny' - i.e. our need to recognize why it happened.
That goal could never be accomplished without our tradition of the importance
of Jewish education, the obligation of each generation to teach the next, not
only about what did happen, but to learn from that history (even from its
mistakes – see again Tehillim 78:1-8!). This tradition can enable our
children to shape their future in the proper manner.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Therefore, we conclude our study with a mini-shiur on
the topic of the Four Sons, as it reflects this message.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.0pt'> <o:p></o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.0pt;
font-weight:bold'>APPENDIX</span></font></b><font size=1><span
style='font-size:8.0pt'><br>
<br>
</span></font><b><span style='font-weight:bold'>THE FOUR SONS [K'NEGGED ARBA
BANIM..]<o:p></o:p></span></b></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'> Are
the 'Four Sons' really in the Bible?</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>When we quote that Midrash at the Seder, we certainly
get that impression, for the Haggada quotes a pasuk from Chumash as the source
for each son. However, when you take a closer look at that Midrash, you'll
immediately notice that when it does quote Chumash, it doesn't seem to be very
'accurate'.</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'>So, is the Midrash wrong?</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Of course not! However, to appreciate its message -
the reader must realize that this Midrash is not explaining Chumash, rather it
is using psukim from Chumash to develop a beautiful message. [Quite often,
that's what Midrash is all about!]</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'>Therefore, to uncover the deeper meaning of the Midrash
of the Four Sons, we will first study "pshat" to find the 'real'
reason for why there are 'four sons' in the Chumash; that will enable us to appreciate
what Chazal intended to teach us by way of their beautiful "drash".</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[It should be noted that the Midrash of the four sons that
we quote in the Hagadda is actually a Mechilta, and also found in the Talmud
Yerushalmi - See Haggadah Shlayma by Rav Kasher for complete set of sources and
versions.]</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'>INTRODUCTION<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 begin by quoting the opening line of this Midrash,
and translating it into English:</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> "Keneged
arba'ah banim dibberah Torah"</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> [Corresponding
to Four Sons - the Torah spoke]</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>1) echad chacham - the wise son;</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>2) ve'echad rasha - the wicked son; </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>3) echad tam - the simple son; </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>4) ve'echad she'eino yodea lish'ol</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>
- the son who doesn't know how to ask: </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'> The
Midrash continues by quoting a question for each son -from the four instances
in the Torah when a father answers his son [i.e. when a parent answers his
child].</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>As it is commonly presumed that these four quotes all
pertain to questions about Passover - the assumption is that it would have been
enough had the Torah only recorded only one 'question and answer'. But when we
notice that the Torah provides us with four different versions of 'questions
and answers' - we assume that each version 'corresponds' to a different type of
son. Based on this understanding, the Torah is simply providing us with
'prepared answers' for four different personalities of children.</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 also seems to be what the Midrash implies by its
opening statement "k'negged arba banim dibra Torah" - that the four
times that the Torah discusses a parent answering a child - 'corresponds' to
these four types of children.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> However,
to our surprise, when we compare the answers given by the Haggada to these four
questions - to the answers provided in Chumash, we find many discrepancies! </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Therefore, this original assumption must be incorrect!
[Unless we conclude that the Haggada isn't quoting Chumash properly - which
obviously cannot be.]</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 the following shiur, we will first study the various
psukim that this Midrash quotes, while paying careful attention to their
original context. By doing so, we hope to arrive at a deeper understanding of
its message.</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'>COMPARING ANSWERS<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> As
we explained, the four questions are direct quotes from Chumash, however - the
answers that the Haggada provides are very different than those given by
Chumash.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>To illustrate this, let's compare these answers - one
question at a time, noting the obvious differences:</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>** <b><span
style='font-weight:bold'>The WISE son's question:</span></b></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"Mah ha'edot vehachukkim vehamishpatim asher
tzivah Hashem Elokeinu etchem" ? [What are the laws... that God has
commanded us?] (see Devarim 6:20)</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><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>Answer in Chumash:<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'>"avadim ha'yinu l'pharoh b'mitzraim ...." [
Tell your son: We were once slaves to Pharoah and God took us out etc...]</span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'> </span></font></b>(see Devarim 6:21-25 for the
full answer)<b><span style='font-weight:bold'><o:p></o:p></span></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'>Answer in Haggada:<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'>" Ve'af attah emor lo khilchot hapesach, ein
maftirim achar hapesach afikoman." [Teach him the laws of the pesach...
-most likely this refers to the tenth chapter of Mesechet Pesachim - teach him
until the last mishna re: afikomen ]</span></font></p>
<div style='mso-element:para-border-div;border:none;border-bottom:double windowtext 2.25pt;
padding:0pt 0pt 1.0pt 0pt'>
<p class=MsoNormal style='border:none;padding:0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
</div>
<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 WICKED son's question:</span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> "Mah
ha'avodah hazot lachem?" </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> [What's
this service to you?]</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'>Answer in Chumash:<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'>"v'amar'tem zevach pesach hu l'Hashem asher
pa'sach al batei bnei Yisrael b'Mitzraim..." [Tell your son that this is
the Pascal offering - for God had passed over our houses when He smote the
Egyptians..." (see Shmot 12:27) </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'>Answer in Haggada:<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'>"v'af atta hakheh et shinnav ve'emor lo:'ba'avur
zeh asah Hashem li betzeiti m'Mitzraim' ... [Even you should break his teeth -
and tell him if people like him were living at that time - he would not have
been worthy of redemption...]</span></font></p>
<div style='mso-element:para-border-div;border:none;border-bottom:double windowtext 2.25pt;
padding:0pt 0pt 1.0pt 0pt'>
<p class=MsoNormal style='border:none;padding:0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
</div>
<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><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>** The SIMPLE son's question:</span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> "
Mah zot?" - What is this [about]?</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'>Answer in Chumash:<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'>"Bechozek yad hotzi'anu Hashem m'Mitzrayim m'beit avadim.
V'yhi ki hiyksha Pharoh l'shalcheinu -va'yaharog kol bchor b'eretz Mitzraim,
m'bchor adam ad bchor b'haymah" - [God took us out of Egypt from the house
of slavery, and when He took us out, God killed their first born... and
therefore I am dedicating the first born of every womb to God..." </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>
(see Shmot 13:14-16) </span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>Answer in Haggada:<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'>"Bechozek yad hotzi'anu Hashem m'Mitzraim mibeit avadim."
- God took us out of <st1:place w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place>
with an outstretched Hand - [but nothing more! In other words, we only quote
the first phrase of the answer.] </span></font></p>
<div style='mso-element:para-border-div;border:none;border-bottom:double windowtext 2.25pt;
padding:0pt 0pt 1.0pt 0pt;margin-left:17.0pt;margin-right:0pt'>
<p class=MsoNormal style='border:none;padding:0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
</div>
<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'>** The son WHO DOESN'T KNOW TO ASK' <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'> question: XXX</span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> As
there is no question in Chumash, the Midrash only quotes the Torah's answer of
"vehiggadta livincha bayom hahu lemor, 'ba'avur zeh asa Hashem li betzeiti
mimitzrayim.'" (see Shmot 13:8). Therefore, the Midrash cannot provide a
different answer, since the question (or lack of one) is implicit from the
answer. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Instead, the Midrash notes this instance in Chumash
where we are commanded to explain something to our children, <b><span
style='font-weight:bold'>even though</span></b> it was not preceded by a
question. The Midrash identifies this son as the one who doesn't know how to
ask. </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[As there is only an answer, we can not expect to find
a discrepancy between Chumash and the Haggada for this son.]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> This
simple comparison between the first three of the four sons, immediately
confirms that the answers in Chumash are very different than those in the
Haggada.</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
why can't the Midrash quote Chumash correctly? </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'>DIFFERENT TOPICS or DIFFERENT SONS<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
reason why is rather simple. If we examine these four questions in Chumash,
and study their context, we will indeed find four questions, but each question
relates to a different TOPIC - not to a different son! </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> To
prove this, let's return to each question, noting its context in Chumash: [Be
sure to have a Chumash handy, to follow along.]</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 WISE son's 'topic': the ENTIRE TORAH</span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Take
a quick glance at Devarim chapter six, noting how it introduces a complete set
of laws that Moshe Rabeinu is about to teach. See 6:1, note also 5:1, 5:28,
and especially 4:45 - as they are all psukim that introduce this same set of
laws. Note as well that the psukim that we say every day in Shema (4:4-8) are
part of this same introduction.</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
this set of laws that Moshe is teaching will continue for some twenty chapters
(from chapter 6 thru 26), the opening section deals with the underlying reason
for these laws. In this context, Moshe Rabeinu 'anticipates' in 6:20:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"Should your child ask you: 'what [is the reason
for] these 'eidot chukim u'mishpatim' that God is commanding us?"</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'> (see 6:20/ compare with 4:45!)</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'>Then,
the Torah tells us to answer our child as follows:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"We were once slaves in <st1:place w:st="on"><st1:country-region
w:st="on">Egypt</st1:country-region></st1:place>, but God took us out with a
strong arm... and God took us out - in order to bring us to the land that He
promised to our forefathers. And He commanded us to keep these laws to fear
Him, and for our own good... " (see Devarim 6:21-25)</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'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Obviously,
this 'question & answer' has nothing to do with the personality of any type
of son. [If any, it sounds more like a 'wise guy' asking, more so than a 'wise
son'!]</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>In fact, this question sounds like a very logical one
that almost any child will (and should) ask, when confronted with the
obligation to keep a complete set of laws that govern every walk of life.
Furthermore, this question is not about the Seder, nor about Passover! It's a
question about the very reason for why we are charged to keep the entire Torah!</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[Note how in the Haggada we use the first line of this
answer ("avadim hayinu...") to answer the "mah nishtana".
Based on the context of these psukim, it is a very meaningful starting point to
begin our explanation for the Exodus in Maggid.]</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 WICKED son's 'topic': KORBAN PESACH</span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Return
now to Sefer Shmot chapter 12, and take a quick glance noting how it begins
with "Parshat ha'Chodesh" (12:1-20), - that describes the laws of the
'korban Pesach' in Egypt; and continues with Moshe Rabeinu's instructions to
the people (see 12:21-28), including the commandment to offer a similar 'korban
Pesach' on a yearly basis, once they arrive in the Land of Israel (see
12:23-26). In that context, we find yet another very logical question, that
any son could (and should) ask:<b><span style='font-weight:bold'> <o:p></o:p></span></b></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"When you come to the land... keep this service
[of korban Pesach] - and it shall come to pass when your children will ask you:
'What is [the purpose] of this service to you' - then you shall explain: ' This
is a Passover offering for God, [to remember how] He passed over the houses of <st1:place
w:st="on"><st1:country-region w:st="on">Israel</st1:country-region></st1:place>,
when He smote the Egyptians..." (see 12:24-27)</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'> Once
again, a very logical question, followed by a very logical answer, concerning
the <b><span style='font-weight:bold'>topic</span></b> of KORBAN PESACH.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Without
'reading in' to the words of this question, there is no reason to assume that
Chumash is talking about a 'wicked son'. In fact, it seems that Chumash
expects (and wants) our children to ask this question!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>The SIMPLE son's 'topic': KEDUSHAT BECHOR<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'> </span></font></b>Let's continue our study by jumping
to Shmot chapter 13, noting the parshia that begins in 13:11 (thru 13:16), that
records the laws relating to "kedushat bechor" [the holiness of the
first born] - that the first born of both humans and animals should be
dedicated to the service of God (see 13:11-13). </p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>At the conclusion of those laws, the Torah anticipates
once again a question from an inquisitive child, this time asking "mah zot"
-[what is this all about (see 13:14). As this question concerns specifically
the topic of the 'first-born' - the Torah proposes an answer that relates
exactly to that question:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"And tell him [your son] - God took us out of
Egypt from the house of slavery, and when He took us out, God killed their
first born... <b><span style='font-weight:bold'>therefore</span></b> I am
dedicating the male first born of every womb to God..." (see 13:15-16) </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'>Once again, the topic is not about the Seder or
Passover; rather the topic is "kedushat bechor". Indeed, this time
the question is much shorter than in the first two instances; nonetheless - the
reason for this additional question is because of the additional topic - and
not necessary because he is a 'simple son'. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>The DOESN'T KNOW TO ASK son's 'topic': EATING MATZA</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 now to the beginning of Shmot chapter 13,
and quickly review from 13:3-8, noting how these psukim discuss the commandment
to remember the Exodus by eating matza for seven days (and by not eating
chametz).</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[Note as well how 13:1-2 actually belongs with 13:11-15
- a topic that was discussed in our shiur on Parshat Bo; but beyond the scope
of this shiur.] </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'> After
detailing the laws concerning eating matza for seven days, while not owning or
seeing any chametz (see 13:6-7), the Torah concludes with a commandment that we
must explain why to our children <b><span style='font-weight:bold'>even if they
don't ask</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 you shall tell you son on that day, for the
sake of this [matza] God did for me [these miracles] when I went out of <st1:place
w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place>"
(see 13:8)</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
commandment to remember the Exodus is so important that Chumash demands that we
explain why to our children, even if they don't ask. In "pshat",
this doesn't imply that we are dealing with a child that doesn't know how to
ask; it is simply because this mtizva is of cardinal importance! </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 Rashi & Ibn Ezra's
interpretation - that this pasuk implies that we explain to our children that
God took us out of Egypt <b><span style='font-weight:bold'>in order</span></b>
that would be able to keep all of His mitzvot!.]</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 summarize our study, the following table summarizes
how the four instances in Chumash where the father answers his son relates to a
unique topic, even each topic does relate in one form or another to the Exodus.</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'>QUESTION CONTEXT TOPIC<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> ========= ======== =====</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>Shmot
12:26 <b><span style='font-weight:bold'> </span></b>12:21-28 Korban
PESACH. </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'>Shmot
13:8 13:3-10 Chag HaMATZOT.</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'>Shmot
13:14 3:11-16 Ke'dushat BCHOR.</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'>Devarim
6:20, 6:1-25 ALL the MITZVOT </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'> None
of these questions are 'superfluous', as each question deals with a specific
topic. Therefore, according to 'pshat' there is no necessity to relate these
four questions to four different types of children, rather - there are <b><span
style='font-weight:bold'>four questions</span></b> in Chumash because there are
<b><span style='font-weight:bold'>four topics</span></b> in Chumash! </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Could
it be that the Midrash is unaware that each question relates to a different
topic? </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>We posit exactly the opposite - that the Midrash is
fully aware of the "pshat" and expects that the reader is intelligent
enough to figure it out on his own. However, as is often the case, the Midrash
is not coming to teach us the "pshat" of Chumash, rather it is
'using' psukim in Chumash to convey a thought; or in our case - an educational
message.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
our specific case, the Midrash of the 'Four Sons' is interested in giving over
an insight relating to education, a thought that carries special significance at
the Seder, following the guideline of the Mishna that:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"k'daat ha'ben, aviv m'lamdo" - According to
the level of the son - the father should teach (or tell over) the story.</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 Mesechet Pesachim - 10th chapter)</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
Midrash wishes to expound upon this educational principle. In a very clever
style, the Midrash first 'borrows' the four questions mentioned in Chumash when
a father answers his son, quoting them totally out of their original context,
and turning them into questions about the Seder.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>As the original wording of each of these four questions
in Chumash is quite different, the Midrash utilizes this to attach an identity
to each question, conforming to four different types of children. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Then, to convey its educational message, the Midrash
composes a special answer for each son, which relates specifically to his
personality (and not to its original topic in Chumash). </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>For example, in the wise son's question, the phrase
"mah ha'eidot" is interpreted as '<b><span style='font-weight:bold'>what</span></b>
are the laws' [of the Seder], while in Chumash it means <b><span
style='font-weight:bold'>'what is the purpose </span></b>of these laws' [of the
entire Torah]. Therefore, the answer to this question in the Haggada is
totally different than the answer in Chumash.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Similarly, to turn the wicked son's question into a
real 'wicked son' - the Haggada must first add some inflection into his voice,
making the word "lachem" ['for you'] more emphatic - to emphasize his
attitude problem. Therefore, the answer once again is not the same as the one
in Chumash, instead the Midrash 'borrows' its wording from elsewhere in
Chumash: "ba'avur zeh asa Hashem LI" (see Shmot 13:8) - once again
adding inflection, this time emphasizing the word "li" - for ME and
not for YOU.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>For the simple son's question "mah zot" [What
is this?] - the Midrash finds no need to make an alteration. However, since
this question in the Midrash is about the Seder, it truncates the answer
provided by Chumash (about kedushat bechor), quoting only the first phrase - in
order to keep it short, and relevant only to the Seder (see 13:14-15!).</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>In essence, the Midrash provides us with four examples
of how to 'read between the lines' of a question in order to discern the
character of the son who is asking.</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'>FOR PARENTS & TEACHERS<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
real life, when the parent hears the question of a child; or when the teacher
hears the question of a student; he must listen carefully not to the QUESTION,
but also to the PERSON behind the question. To answer a question properly, the
parent must not only understand the question, but must also be aware of the
motivation behind it. Hence, his answer must not only be accurate, but also appropriate,
as it must relate to the child's character while taking into account his spiritual
needs. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
parent (and teacher) must listen carefully to the voice behind the question,
evaluate and answer appropriately. When necessary he can even innovate, just as
the Midrash does!</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
message conveyed by the Midrash of 'the Four Sons' in the Haggada is not only the
responsibility of every parent, but also the challenge of every teacher. Understanding
it correctly enables us to pass down our tradition from father to son, our
heritage from generation to generation; certainly a Midrash worth quoting at
our Seder Table. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.0pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.0pt'> chag
samayach,<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.0pt'> menachem<o:p></o:p></span></font></p>
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