[Par-reg.w] For MAGID

[Menachem Leibtag]

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THE TANACH STUDY CENTER  www.tanach.org
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
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 UNDERSTANDING MAGGID - A biblical Perspective
Expression of Gratitude
         or
 Recogniton of Destiny

Should Passover be understood as our 'holiday of freedom' - a special time
set aside to thank God for taking us out of slavery?
     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.
However, if you read your Haggada carefully, you'll notice that those words
never appear (in that combination).  And if you study the Haggada, you'll
notice that it states quite the opposite, i.e. that we remain 'servants',
but we simply have a new 'boss'!
     In the following 'Guide for Maggid', we attempt to arrive at a better
understanding of how and why we tell the story of the Exodus - and how that
story explains why Passover is such an important holiday.  Hopefully, it
will ask help make your Seder evening a little more interesting (and life -
a bit more meaningful).

THE SOURCE FOR MAGGID in Parshat Bo
Even though we are all familiar with the pasuk "ve-higadta le-bincha..."
(Shmot13:8) - the Biblical source for our obligation to recite MAGID -
when one reads that pasuk in Chumash, it's not very easy to translate.
     [Try it yourself, and you'll immediately notice the difficulty.]

     So let's begin our study by taking a careful look at this 'source
pasuk' within its context - as it will be very insightful towards
understanding what MAGID is all about.
     Towards the end of Parshat Bo, Bnei Yisrael have already left Egypt
and set up camp in Succot.  For food, they have just baked "matzot" from
the dough that they had taken with them (in their rush to leave Egypt - see
Shmot 12:37-39).  After the Torah concludes this narrative, Moshe commands
Bnei Yisrael to remember these events in the following manner:
"And Moshe told the people - Remember this day that you left Egypt, from
the House of Slavery, for God has taken you out with a strong hand...
    [Then, when you come to the land of Israel...]
Eat matza for seven days... and don't see any chametz..."
(see Shmot 13:3-7)

     With this context in mind, note how Moshe concludes these instructions
with the following commandment:
"ve-HIGGADETA le-bincha ba-yom ha-hu leimor" -
     And you must TELL your son on that day, saying: BA'AVUR ZEH -
     for the sake of this -
ASA Hashem li  BE-TZEITI mi-MITZRAYIM -
     God did for me [?] when he took me out of Egypt"
     (see Shmot 13:8).

Even though we all know this last pasuk by heart, it is not so easy to
translate. In our above transliteration, we have highlighted the difficult
words - which we will now discuss:
  Let's begin with the meaning of the word 'zeh' [this].  Based on its
context (see 13:6-7), 'zeh' most probably refers to the matzot that we eat,
for the previous psukim describe the mitzva to eat matza for seven days.
Hence, this pasuk implies that we must tell our children: 'for the sake of
this matza - God did for me [these miracles ?] - when I left Egypt'.
     Indeed, this commandment instructs us to 'remember' this day by
telling something to our children; however, it is not very clear what the
Torah wants us to explain.
     There are two possible directions of interpretation.  Either we must
explain to our children:
* Why God took us out of Egypt - i.e. to eat matza! -
Or,
* Why we eat matza - because God took us out of Egypt!

Even though we are most familiar with the latter reason, the first
interpretation seems to be the simple meaning of the pasuk.  As you'd
expect, the classical commentators argue in this regard.
     Ramban (on 13:8) explains (as most of us understand this pasuk), that
we eat matza to remember HOW God took us out of Egypt.  However Rashi (and
Ibn Ezra) disagree!
In his commentary, Ibn Ezra explains (as 'simple pshat' implies) - that we
are commanded to explain to our children that God took us out of Egypt IN
ORDER that we can eat matza; implying that God intentionally placed Bnei
Yisrael in slavery in order to redeem them  - so that we would keep His
mitzvot!
     Rashi provides a very similar explanation, but widens its scope by
stating that God took us out of Egypt in order that we would keep ALL of
His mitzvot, such as pesach matza & maror.
[Chizkuni offers a similar explanation, with a slightly different twist -
i.e. in the ZCHUT (in merit) for our readiness to perform the mitzvot of
pesach matza & maror for all generations - God redeemed us from Egypt.]

According to Rashi and Ibn Ezra's understanding of this pasuk, the primary
mitzvah at the Seder should be not only to explain to our children what
happened, but also why it happened.
In our study of Maggid, we will show how this specific point emerges as a
primary theme - but first must consider where that story - that we are
commanded to tell over - should begin.

WHERE SHOULD WE BEGIN?
Let's contemplate for a moment where would be the best (or most logical)
point to start the story of Yetziat Mitzrayim from.  One could entertain
several possibilities.
The simplest and most obvious approach would be to begin with Bnei
Yisrael's enslavement in Egypt.  In fact, this is precisely where Sefer
Shmot begins!
On the other hand, one could start a bit earlier with the story of Yosef
and his brothers, for that would explain how Bnei Yisrael first came to
settle down in Egypt.  However, if we continue with that logic, we could go
back another generation to the story of Yaakov, or even back to story of
Avraham Avinu.  [Or maybe even back to the story of Creation!]
This dilemma appears to be the underlying reason behind the Talmudic
dispute between Rav and Shmuel.  Let's explain:

THE MISHNA in Mesechet PESACHIM
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:
     "matchilim bi-gnut u-mesaymim be-shevach" -
- We begin our story with a derogatory comment, and conclude it with praise.

     In the Gemara's subsequent discussion (see Pesachim 116a), we find two
opinions concerning what this opening comment should be:
* Rav - "Mi-tchila ovdei avoda zara..." - At first. our ancestors were idol
worshipers..."
* Shmuel - "Avadim hayinu..." - We were once slaves to Pharaoh in Egypt..."

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 where the story
of Yetziat Mitzrayim actually begins - from our slavery in Egypt (Shmuel),
or from the time of our forefathers (Rav).
In our study of Maggid, we will show how we actually quote both of these
opinions, but not as the starting point of the story, but rather as
important statements of purpose.
So where does the story begin?
We will now begin our detailed study MAGGID not only to answer that
question, but also in an attempt to better understand HOW we fulfill this
mitzva of "sippur Yetziat Mitzrayim" when we read the Haggada.


HOW WE [DON'T] TELL THE STORY IN MAGGID
Even though the primary obligation of the Seder evening is to 'tell the
story' of Yetziat Mitzrayim, when we read Maggid at the Seder, it is not
very clear where that story actually begins (or ends).  To determine when,
where, and how we actually fulfill this mitzva, we will examine Maggid -
one paragraph at a time.
As we study each paragraph, we will ask ourselves: is this part of the
story?
If it is, then we can determine how we tell the story.
If it's not, then we must explain why this paragraph is included in Maggid
nonetheless.

'HA LACHMA ANYA'
The opening paragraph of MAGGID - 'ha lachma anya..' is definitely not the
story of Yetziat Mitzrayim, but rather a quick explanation to the guests
about the MATZA on the table.  Let’s explain why:
In the opening sentence, the leader of the Seder explains how this ‘special
bread’ on the table is what our forefathers ate in Egypt; then he quotes
what our forefathers said to one another in Egypt as they prepared to
partake in the first Korban Pesach.
“kol dichfin…” - reflects how they invited one another to join a common
group to eat the korban Pesach (see Shmot 12:3-6);
     “hashta hacha…” reflects their expression of hope that by next year
they would no longer be slaves in Egypt, but rather a free people living in
the land of Israel.
As we will explain later on, this quote of what our forefathers said to one
another in preparation for the very first ‘seder’ in Jewish History is
thematically very important, for at the end of Maggid, we will express our
need to feel as though ‘we were there’ (“bchor dor v’dor…”)!
     Nonetheless, this section is not the story itself – however, it forms
a very meaningful introduction.
[See Further Iyun Section for a discussion of the meaning of “lechem oni”.
Re: how the matza eaten with the 'korban Pesach' had nothing to do with
being in a rush, but rather reflected a 'poor man's bread' ["lechem oni"],
see TSC shiur on Parshat Bo regarding ‘two reasons for matza’.]
MAH NISHTANA
Similarly, the 'ma nishtana' is not part of the story.  Rather, we want the
children to ask questions to ensure that they will take interest in the
story that we are about to tell.
As our obligation to tell this story is based on the pasuk “ve-higgadeta
le-BINCHA” - and you must tell your children... (see Shmot 13:8), it makes
sense that we try to capture their attention before we tell the story.
However, as you have surely noticed, this section contains only questions,
but no answers.
It should also be noted that these ‘four questions’ are really one
question; i.e. – the one question is: ‘Why is this night different’?
Afterward, the child brings four examples/questions to support his claim
that tonight is indeed different.
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.

'AVADIM HAYINU'
At first glance, the next paragraph: 'avadim hayinu...' seems to begin the
story.  [In fact, it appears that we have followed Shmuel's opinion (in
Pesachim 116a) that we should begin the story with 'avadim hayinu'.]
However, if you take a minute to carefully read this entire paragraph,
you'll immediately notice that this paragraph does NOT begin the story of
Yetziat Mitzrayim.  Instead, the 'avadim hayinu' section makes two very
important statements, which provide the answer the ‘one question’ of WHY
this night is so special.  Hence we explain:
* WHY we are obligated to tell this story – for had it not been for this
story of how God saved us from Egypt, we would still be slaves till this
day;
And, then we explain:
* WHO 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!

>From this paragraph, it appears that before we actually tell the story, the
Haggada prefers to first discuss some fundamentals relating to the nature
of our obligation!
The first statement deals with a fundamental question regarding why this
story is meaningful to all future generations, even though we will be
discussing an event that took place thousands of years earlier.
The second statement comes to counter a possible misunderstanding, based on
the source-text of "ve-higgadeta le-bincha..."  - that this mitzva applies
only to teaching children [i.e. those who never heard this story].
Therefore, before we tell the story, the Haggada must remind us that
everyone is obligated to discuss the story - even 'know it alls'.
[See Further Iyun section for a more detailed discussion of how to
understand this section in light of Devarim 6:20-25.]

MA'ASEH BE-R. ELIEZER...
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.
[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.]

     Even though the Haggada does not quote their entire conversation of
that evening, the next paragraph does quote one specific discussion.  Let's
explain why:

AMAR RABBI ELIEZER BEN AZARYA...
     The specific discussion that we quote concerns the Biblical source for
our daily obligation to 'mention' the story of the Exodus (see Devarim
16:3).  In Hebrew, this obligation is commonly referred to as "zechira" [to
passively remember], in contrast to our 'once a year' obligation at the
Seder of "sippur" - to actively tell the story of the Exodus.
     Most likely, the Haggada chose to quote this specific discussion as it
relates to the obvious connection between these two mitzvot ("zechira" &
"sippur").
     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).
     We should note as well that the very pasuk: "I am the Lord your God
who took you out of the Land of Egypt to be for you a God" (Bamidbar 15:41)
supports the opinion of Rashi & Ibn Ezra (quoted above) that God took us
out of Egypt in order that we keep His commandments.
     Notice however, that we are still discussing the nature of our
obligation - but the story itself has not yet begun!

THE FOUR SONS
The next section of MAGGID - beginning with 'baruch ha-Makom', discusses
the Four Sons.  Here again, we do not find the actual story of Yetziat
Mitzrayim, rather another aspect of 'defining our obligation', as this
section discusses HOW we should tell the story.
     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.]
     Based on this dictum, the Haggada quotes a Mechilta, which offers four
examples of how to tell the story to different types of children - each
example based on a pasuk in Chumash (where the father answers his son).
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..."
[For a deeper understanding of this Mechilta, see the TSC shiur on 'The
Four Sons' - tanach.org/special/4sons.doc]

     This section certainly teaches us HOW to be a 'dynamic' teacher as we
tell this story, and adapt it to the level of our audience.  However, note
once again that the story has yet to begun!

"YACHOL ME-ROSH CHODESH"
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 WHEN 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.
Once again, we find another definition relating to our obligation to tell
the story, but we haven't told the story yet!
[In case you'd like to follow the logic behind this discourse: Because the
Torah's first command to remember this day is recorded in Shmot 12:14, as
part of a set of commands given to Moshe on Rosh Chodesh Nisan (see
12:1-2), one might think that the phrase "v'haya ha'yom ha'zeh l'zikaron"
(in 12:14) refers to Rosh Chodesh [that's the "hava amina"].
     However, when Moshe relays these laws to Bnei Yisrael in chapter 13,
he informs that they must remember this day that they left Egypt, not eat
chametz & eat matza for seven days (see 13:3-7), and then they must tell
the story to their children on that day "ba'yom ha'hu" (see 13:8) - which
may refer to the day time, i.e. when they first offer the Korban on the
14th in the afternoon [based on Shmot 12:6 and hence "yachol m'b'od
yom..."].
     The drasha rejects that possible understanding based on the next
phrase in 13:8 - "ba'avur zeh" - where "zeh" in its context must be
referring to the matza - hence the story must be told at the same time that
we eat matza and the korban Pesach, i.e. on the evening of the 15th.]

Once again, we find another definition relating to our obligation to tell
the story, but we haven't told the story yet!

[At most Seders, probably at least an hour has gone by, but we haven't even
begun to tell the story!]
"MI-TCHILA OVDEI AVODA ZARA..."
After defining the various aspects of our obligation, it appears that
MAGGID finally begins telling the story with the paragraph that begins with
"mi-tchila ovdei avoda zara..." (apparently following Rav's opinion in
Pesachim 116a).
     If so, it would seem that we actually begin the story with the story
of our forefathers [the Avot] and how Avraham grew up within a family of
idol worshipers.
     However, if you read this paragraph carefully, you'll notice it isn't
a story at all.  Instead, the Haggada is making a very important statement,
and then proves that statement with a text-proof from Yehoshua chapter 24.
To appreciate what's going on, let's take a closer look at this statement
and its proof.

The Statement:
"Mi-tchila ovdei avoda zara.hayu.avoteinu, ve-achshav kirvanu ha-Makom
le-avodato"
At first, our forefathers were servants to strange gods - but now, God has
brought us closer to Him - [in order] to serve Him!

The Proof:
"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 served other gods.
     And I took your father Avraham from beyond the River, and led him
throughout all the land of Canaan, and multiplied his seed, and gave him
Yitzchak.
     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 Egypt"  (Yehoshua
24:2-4).

This statement should not surprise us, for once again we find the Haggada
emphasizing the point (discussed above) that God chose the people of Israel
for a purpose - i.e. to serve Him!
     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.

RE-AFFIRMING BRIT SINAI in Sefer Yehoshua
     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.  In that chapter, after teaching a
short 'history lesson' (see 24:2-13), Yehoshua challenges the people saying:
"Now  - fear the LORD, and serve Him in sincerity and in truth; and put
away the gods which your fathers served beyond the River, and in Egypt; and
serve ye the LORD.
     And if it seem evil unto you to serve the LORD, choose you this day
whom you will serve; 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, we will serve the LORD"  (Yehoshua 24:14-15).

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 comes from the continuation of that
chapter!
Note as well how the chapter continues, emphasizing over and over again
this same theme:
"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...
therefore we also will serve the LORD; for He is our God.'
     And Yehoshua said unto the people: 'You cannot serve the LORD; for He
is a holy God; He is a jealous God; He will not forgive your transgression
nor your sins....
     And the people said: 'Nay; but we will serve the LORD.'
     And Joshua said unto the people: 'You are witnesses that you have
chosen God to serve Him. - And they said: 'We are witnesses.'--
     And the people said unto Yehoshua: 'The LORD our God will we serve,
and unto His voice will we hearken.'
     So Yehoshua made a covenant with the people that day, and set them a
statute and an ordinance in Shechem."
[See Yehoshua 24:16-25!]

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.
[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.
     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.  ]

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.


"BARUCH SHOMER HAVTACHATO"
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.

Statement:
"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:

Proof:
'Know very well that your offspring will be strangers in a foreign land
which will oppress and enslave them for four hundred years.  But that
nation who will oppress them I will judge, and afterward they will go out
with great wealth"
[See Breishit 15:13-18].

     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.
     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.
     Recall how the previous paragraph explained that God had chosen our
forefathers to establish a nation to serve 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.
     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.]
     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 Egypt - in order to take us out!
[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.]

As we thank God for fulfilling His promise to Avraham, we are in essence
thanking God for His covenant and its very purpose, not just for taking us
out of Egypt.
     Therefore in this section of Maggid, before we tell the story of WHAT
happened - we must first explain WHY it happened.
     This point is proven in the next paragraph:

"VE-HEE SHE-AMDA"
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:
     "ve-HEE she-amda la-avoteinu ve-LANU "
- 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]."

     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!
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).
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.
As this purpose is eternal, so too the need to remind ourselves on a yearly
basis of the key events through which that process began.
This understanding explains why redemption requires spiritual readiness,
for in every generation Bnei Yisrael must show their willingness to be
faithful to that covenant.
[In our TSC shiur on Parshat Bo, we explained how this concept explains the
symbolism of why we must rid ourselves of chametz, prior to and during the
time when we thank God for Yetziat Mitzrayim.
     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' - to become worthy for redemption.]

     At most Seder's - surely, over an hour has passed; yet we still
haven't told the story!]

"TZEY U-LMAD" / "ARAMI OVED AVI"
With this thematic background complete, the Haggada is finally ready to
tell the story (for those who are still awake).  However, as you may have
noticed, we do not tell the story in a straightforward manner.
Take a careful look at the next section of MAGGID, noting how the Haggada
takes four psukim from Devarim 26:5-8, and quotes them one word (or phrase)
at a time.  Each quote is followed by a proof of that phrase, usually from
either the story of the Exodus in Sefer Shmot or from a pasuk in Sefer
Tehillim.
[To verify this, be sure to first review Devarim 26:1-9 before you
continue.]

This section begins with "tzey u-lmad: ma bikesh Lavan...." which is simply
a drasha of the opening phrase 'arami oved avi', and then continues all the
way until the 'makkot' -the Ten Plagues.  In a nutshell, this section
constitutes a rather elaborate Midrash on four psukim from 'mikra bikkurim'
(Devarim 26:5-8).
The reason why MAGGID chooses this format to tell the story is based once
again on a statement in the Mishna in the tenth chapter of Masechet
Pesachim: "ve-dorshin me-arami oved avi ad sof ha-parasha" - and then we
elaborate on the psukim from 'arami oved avi' until the end of that unit -
and that is exactly what the Haggada does!
In other words, the Haggada uses Devarim 26:5-8 - beginning with 'arami
oved avi' - as the 'framework' for telling over the story of Yetziat
Mitzrayim.  Even though 'technically' it would suffice to simply quote
these psukim, we elaborate upon them instead, in an effort to make the
story more interesting and meaningful.  [In fact, we are quoting a Sifrei -
the Midrash on Sefer Devarim, which most probably was composed for this
very purpose.]

>From a 'practical' halachic perspective, this is critical to understand -
for in this section we finally fulfill our obligation to TELL THE STORY -
and hence this section should be treated as the most important part of
MAGGID!
[Unfortunately, this section is usually one of the most neglected parts of
the Haggada, since we are usually 'out of steam' by the time we reach it.
Also, if one is not aware of the elaborate nature of these quotes, it is
quite difficult to understand what's going on.  Therefore, it's important
that we not only pay attention to this section, but we should also be sure
at this point to explain the details of the story to those who don't
understand these psukim.]

WHY MIKRA BIKKURIM?
It is not by chance that Chazal chose to incorporate a Midrash of "mikra
bikkurim" - even though it is rather cryptic - as the method through which
we fulfill our obligation of sippur Yetziat Mitzrayim.  Let's explain why.
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.
[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!]

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
15:18).  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.
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.
[It very well may be that this custom to tell the story at the Sefer with
"mikra bikurim" began after the destruction of the Temple (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!
     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.
     Finally, note also the word 'higgadeti' in Devarim 26:3 and compare it
with the word 've-higgadeta' in Shmot 13:8!
     See also Rambam Hilchot Chametz u-Matza chapter 7, especially halacha
4.]

THE MULTIPLICATION TABLES
When you study the "drashot" of these four psukim, note how the drasha of
the final pasuk leads us directly into the Ten Plagues.  At this point, the
Haggada quotes an additional drasha - by R. Yossi ha-Glili - that there
must have been 5 times as many plagues at the Red Sea than were in Egypt
[based on the ratio - 'etzba' of the Makkot  to 'yad' at Kriyat Yam Suf,
i.e. hand/finger = 5/1].
Then R. Eliezer and R. Akiva add multiples of 4x and 5x for each plague -
based on Tehillim 88:49.
[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'.]

DAYENU
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).
You are probably familiar with all the questions regarding what we say in
Dayenu, for example, how could a Jew say, let alone sing, that -'it would
have been enough'- even had God not given us the Torah?
     And how could a 'zionist' say, let alone sing, that -'it would have
been enough'- even if God had not given us the Land of Israel?
However, the answer to all those questions is rather simple, once one
understands that each time we say the word "dayenu" - it really implies
that 'it would have been enough - to say Hallel'.
In other words, we say as follows:
- Had God only taken us out of Egypt and not punished the Egyptians, it
would have been reason enough to say Hallel
-  Had He split the sea, but not given us the 'manna', that alone would
have been reason enough to say Hallel...
     ...  And so on.
  With this background, the next paragraph of that poem makes perfect sense:
"`al achat kama vekhama..."
 - How much more so is it proper to thank God for He has performed ALL
these acts of kindness ..
He took us out of Egypt, and punished them, and split the sea, and gave us
the manna etc.

     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.
     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:
     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.
     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"
      According to Chazal - he brought us to the Bet ha'Mikdash!
     "va'yiten lanu et ha'aretz ha'zot"  he gave us the land of Israel

     Even though we don't elaborate upon this pasuk in our version of
Maggid, "dayenu" enables us to include it!
     In this manner, the song of "dayneu" serves as both "shevach" [praise]
and "sippur" [story] - at the same time!
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.
Finally, note how Dayenu discusses fifteen 'stages' in the redemption
process.  This beautifully reflects the theme that we have discussed thus
far - that we are thanking God for the entire process of redemption, and
not just for a specific event!
[For a full shiur on the topic of Dayenu, see:
www.tanach.org/special/dayenu.txt ]

"RABBAN GAMLIEL"
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.
[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.]

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.
[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.]

This section forms the conclusion of "sippur Yetziat Mitzrayim", and sets
the stage for our reciting of Hallel - to praise God for our salvation.
[See Rambam Hilchot chametz u'matza 7:5, where his concluding remark
implies that "haggada" ends here.]

"BE-CHOL DOR VA-DOR"
     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.
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'.
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.
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.]
[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!]

LEFICHACH / HALLEL
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.
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:
"hallelu AVDEI Hashem, hallelu et SHEM Hashem..."

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.

THE 'SECOND CUP'
We conclude Maggid with the blessing of "ge'ula" [redemption] on the 2nd
cup of wine.
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

A CONCLUDING THOUGHT
Even though much of our above discussion may seem 'technical', our analysis
alludes to a deeper concept, that the Seder is not only about 'gratitude' -
i.e. thanking God for what happened; but more so - it's about 'destiny' -
i.e. recognizing why it happened!
. Let's explain.
     Many of us are familiar with a concept called 'hakarat ha-tov' -
recognition of gratitude.  Simply translated, this means that people should
express their gratitude for help (or assistance) provided by others.  In
relation the Seder, by telling the story of Yetziat Mitzrayim [the Exodus]
and reciting afterward the Hallel [praise], we express our gratitude to God
for our redemption from slavery in Egypt.
However, if "hakarat ha-tov" is the sole purpose of Maggid, then a very
serious question arises when we pay attention to the details of the story
that we have just told.  Recall (from the paragraph "baruch shomer
havtachato...") how we thank God in the Haggada for the fulfillment of His
covenant with Avraham - that he would ultimately save Am Yisrael from their
bondage.  Yet in that very same covenant, God promised not only our
redemption, but also our enslavement! [See Breishit 15:13-15.]
If there was a real teenager [or 'chutzpedik'] son at the table, he could
ask a very good [but 'cynical'] question:
Why should we thank God for taking us out of Egypt, after all - it was He
who put us there in the first place!

To answer this question, I'd like to introduce the concept of 'hakarat
ha-ye'ud' [shoresh yod.ayin.daled] - the recognition of destiny [and/or
purpose]; in contrast to "hakarat ha-tov".
As we explained above, our obligation to 'tell the story of the Exodus'
stems not only from our need to remember what happened, but more so - from
our need to remember why it happened.  In other words, we are actually
thanking God for both putting us into slavery and for taking us out; or in
essence - we thank God for our very relationship with Him, and its purpose
- as we must recognize the goal of that process and the purpose of that
relationship.
In our shiur, we have both discussed the biblical background that supported
this approach, and shown how this understanding helped us appreciate both
the content of structure of Maggid.
This point of "hakarat ha-ye'ud" is exactly that we emphasized in our
introduction.  As our 'ye'ud' - our destiny - is to become a nation that
will serve Him, God found it necessary to send us down to Egypt in order
that He could redeem us.
     This could be the deeper meaning of Rashi's interpretation of the
pasuk "ve-higgadeta le-bincha ... ba'avur zeh" - that we must explain to
our children that God took us of Egypt in order that we keep His mitzvot.
[See Rashi & Ibn Ezra 13:8.]  Rashi understands that the primary purpose of
"magid" is not simply to explain why we are eating matza, but rather to
explain to our children why God took us out of Egypt - or in essence, why
He has chosen us to become His nation and hence keep His mitzvot.
To complement this thought, we will show how this same theme may relate as
well to the very purpose of God's first covenant with Avraham Avinu - "brit
bein ha'btarim".

ETHICS & the EXODUS -
     Recall that when God first chose Avraham Avinu in Parshat Lech Lecha
(see Breishit 12:1-7), He informed him that he would become a great nation
and that his offspring would inherit the land,   However, only a short time
later (in chapter 15), God qualifies that promise by informing Avraham
Avinu (at brit bein ha'btraim) that there would be a need for his offspring
to become enslaved by another nation BEFORE becoming (and possibly in order
to become) God's special nation (see Breishit 15:1-18).
     Even though some commentators understand this 'bondage' as a
punishment for something that Avraham may have done wrong (see Maharal -
Gevurot Hashem); nonetheless, the simple pshat of Breishit chapter 15 is
that this covenant was part of God's original plan.  This begs for an
explanation concerning why this framework of 'slavery' was a necessary part
of this process.
[We should note that according to Seforno (based on Yechezkel 20:1-10),
even though God forecasted our slavery, it didn't have to be so severe.
Its severity, he explains, was in punishment for Bnei Yisrael's poor
behavior in Egypt.  (See Seforno's intro to Sefer Shmot and his commentary
on Shmot 1:13.)  .]
One could suggest that the answer lies in what we find in the mitzvot given
to Bnei Yisrael at Har Sinai, immediately after they leave Egypt.
     Recall the numerous commandments that include the special 'reminder'
of "v'zacharta ki eved ha'yita b'eretz Mitzraim" - to Remember that you
were once a SLAVE [or STRANGER] in Egypt.  Just about every time we find
this phrase, it is not a 'stand alone' mitzvah, but rather as an additional
comment following a law concerning the proper treatment of the
'less-fortunate' - i.e. it serves as an extra incentive to keep some of the
most very basic ethical laws of the Torah.
To prove this, simply review the following list of sources in your Chumash,
paying careful attention to when and how this phrase is presented, noting
both its topic and context:
* Shmot 22:20 & 23:9  (note the type of mitzvot found in numerous laws
recorded between these two psukim). Note especially "v'atem y'datem et
nefesh ha'ger" in 23:9, that phrase highlights our above assertion.
* Vayikra 19:33-36 (concluding "Kdoshim tihiyu"!)
* Vayikra 20:26! and 25:55!  (note the context of Vayikra 25:35-55, noting
especially 25:38.)
* Devarim 5:12-15 (shabbos is to allow our servants a chance to rest as
well - v'zachrta ki eved hayita...")
* Devarim 16:11-12, in regard to "simchat yom tov"
* Devarim 24:17-18, noting context from 23:16 thru 24:18
* Devarim 24:19-22, continuing same point as above
* Note as well concluding psukim in Devarim 25:13-16

REMEMBER WHAT THEY DID TO YOU
     In light of these sources (a 'must read' for those not familiar with
these psukim), it becomes clear that part of God's master plan (in the need
for our enslavement to Egypt before becoming a nation) was to 'sensitize'
us, both as individuals and as a nation, to care for the needs of the
oppressed and downtrodden.
     God is angered when any nation takes advantage of its vulnerable
population (see story of Sedom in Breishit chapters 18-19, noting
especially 18:17-21!).  In our shiurim on Sefer Breishit, we suggested that
this may have been one of the underlying reasons for God's choice of a
special nation, a nation that will 'make a Name for God', by setting an
example in the eyes of there nations, of ideal manner of how a nation
should treat its lower classes, and be sensitive to the needs of its
strangers and downtrodden. [Note also Yeshayahu 42:5-6!]
     Hence, after Bnei Yisrael leave Egypt, they must receive a special set
of laws are Har Sinai that will facilitate their becoming that nation.  As
they are chosen to become God's model nation (see Devarim 4:5-8), these
laws must set reflect a higher standard, to serve as a shining example for
other nations to learn from.  Note as well how the opening laws of Parshat
Mishpatim (which immediately followed the Ten Commandments), begin with
special laws for how to treat our own slaves, whether they be Jewish (see
Shmot 21:1-11) on non Jewish (see 21:20 & 21:26-27).  [Not to mention the
laws that follow in 22:20 thru 23:9.]
     With this background, one could suggest that the suffering of Bnei
Yisrael in Egypt, i.e. their being taken advantage of by a tyrant etc.,
would help teach  Bnei Yisrael what 'not to do' when they form their own
nation, after leaving Egypt.
     As anyone who is familiar with the prophecies of Yeshayahu and
Yirmiyahu (and just about all of the Neviim Acharonim) knows, it was this
lack of this sensitivity to the poor and needy that becomes the primary
reason behind God's decision to exile Israel from their land, and destroy
the Bet Ha'Mikdash.

A YEARLY 'RE-SENSITIZER'
     Let's return to the very pasuk from which we learn our obligation to
tell the story at MAGID -"v'higadta l'bincha... ba'avur zeh asa Hashem li
b'tzeiti m'Mitzraim".  If we follow the interpretation of Rashi & Ibn Ezra,
then this pasuk is commanding us that we explain to our children that God
took us out of Egypt in order that we can fulfill His commandments.  Or in
essence, God orchestrated all the events forecasted in "brit bein
ha'btarim" to help us become that nation. Certainly, this approach fits
nicely with our explanation thus far.
     Finally, the very pasuk that Chazal chose that we must recite twice a
day to 'remember' the Exodus on a daily basis (see Bamidbar 15:41) may
allude as well to this very same point: "I am the God who took you out of
Egypt IN ORDER to be your God...".  In other words, God took us out of an
Egypt in order that He become our God.  Our deeper understanding of the
purpose of the events (of the Exodus) can serve as a guide and a reminder
to assure that we act in the manner that we assure that we will indeed
become God's model nation.
     In summary, when we thank God for taking us out of Egypt, we must also
remember that one of the reasons for why He put us there - was to sensitize
us towards the needs of the oppressed.  Should we not internalize that
message, the numerous "tochachot" of the Bible warn that God may find it
necessary to 'teach us the hard way' once again (see Devarim 28:58-68 and
Yirmiyahu 34:8-22).
In this manner, the message of the Seder is not only particular -in
relation to the obligations of the Jewish people; but also universal -in
relation to their purpose - the betterment of all mankind.  Or in the words
of Chazal - "ein l'cha ben choriin ele mi sh'osek b'Torah" - 'Who is
considered free - one who can dedicate his life to keeping God's laws
Freedom - to dedicate one's life to the service of God, both as an
individual and a member of God's special nation - to internalize and
eternalize God's message to mankind - that's what the Seder is all about!
chag sameiach,  menachem

FOR FURTHER IYUN



A.  V'ACHSHAV KIRVANU HA'MAKOM L'AVADATO
This key statement of the MAGID section (as discussed in our shiur on
MAGID), that God chose the Jewish people in order that they could serve Him
(by acting as His model nation) - is proven not only from our quote of
Yehoshua 24:1-3, but more so from the remainder of that chapter - a 'must
read' for anyone not familiar with that chapter!
     For those of you familiar with Sefer Yehoshua, here's an observation
that you may appreciate.  One could suggest that the gathering, as
described in Yehoshua 24:1-27, may have taken place at an earlier time,
even though it is recorded in the final chapter of the book.   Based on the
content of this speech (and challenge) by Yehoshua for the entire nation to
serve God - it would have made more sense for this gathering to have taken
place soon after the original wave of conquest, and not at the end of his
life.
     In my opinion, the most logical time for this gathering to have taken
place would have been at the same time when Bnei Yisrael first gathered at
Har Eival to re-convene their covenant with God, in fulfillment the God's
command in Devarim 27:1-8!  This covenantal gathering, similar to the
original covenantal gathering at Har Sinai (compare w/Shmot 24:3-11) is
described in detail in Yehoshua 8:30-35.   Note that the city of Shechem -
where the events in chapter 24 take place, is located at the foot of Har
Eival (where the events in chapter 8:30-35 take place!
     Even though the events in chapter 24 should have been recorded after
the events in 8:30-35, Sefer Yehoshua preferred to 'save' that speech for
its concluding section, because of its thematic and everlasting
significance.
If so, then Yehoshua chapter 23 would have been the last gathering of the
people with Yehoshua prior to his death (as seems to be simple pshat of the
opening psukim of that chapter), while the events described in chapter 24
were 'saved' for the conclusion of the book (even though they took place
much earlier).  [Note how the story of Yehoshua's death in 24:28-33 is not
an integral part of the story in 24:1-27]
     Hence, it may not be by chance that the Haggada quotes from this
chapter to present its key point - that God chose us, and gave us the
special Land, for the purpose that we would be able serve Him. Its thematic
importance results in its special placement at the conclusion of Sefer
Yehoshua, and similarly, at a key position in MAGID.

B. MAGID & SEFER DEVARIM
For those of you familiar with our Intro shiur to Sefer Devarim (i.e. in
regard to the structure of the main speech), it will be easier to
appreciate why the Haggada begins its answer to the "ma nishtana" with
"avadim hayinu...".   [Or basically, Shmuel's opinion for "matchilim
b'gnut" in the tenth perek of Mesechet Psachim"/ see 116a.]
Recall how that speech began in chapter 5, where Moshe Rabeinu introduces
the laws [the "chukim upmishpatim"] by explaining how they part of the
covenant that God had made with Am Yisrael at Har SinaI; while the laws
themselves began with the famous psukim of Shema Yisrael that begin in
6:4.
     In that context, the question in 6:20 concerns the inevitable question
of children relating to the very purpose for keeping all of these laws,
while the phrase "avadim hayinu" (see 6:21) is only the first line of a
four line answer to our children, that explains why God chose us, and why
we are obligated to keep all of His laws (see 6:20-25).
Hence, it is not by chance that the Haggada uses specifically this pasuk to
explain why we are obligated to 'tell the story of the Exodus' every year,
as that very pasuk begins the Torah's explanation for why we are obligated
to keep all of God's laws.
Note as well how the pasuk of "v'otanu hotzi m'sham lmaan. [for the purpose
of]..." (see 6:22-23) is quoted at the end of MAGID in the "bchol dor
v'dor" section - and not by chance!
     Recall as well how the final mitzvot of this lengthy speech 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.
Note not only how the declaration in 26:5-9 constitutes a thanksgiving to
God for His fulfillment of brit bein ha'btarim, but notice also the closing
line in 26:11, where once again we are called upon to be sure that the
stranger and Levite share in our happiness (for they have no Land of their
own, and hence not able to bring their own first fruits).
     It should also not surprise us that the next law, "vidduy maasrot" at
the end of every three years, emphasizes this very same theme.  Simply read
its opening statement in 26:12-13, focusing on the need of the farmer to
give the necessary tithes to the poor and needy, the orphans, widows, and
strangers.  Only afterwards does he have the ethical 'right' to pray to God
that He should continue to bless the land and its produce - see 26:15!
This law forms a beautiful conclusion for many of the earlier laws in the
main speech of Sefer Devarim, again a set of laws originally given to Bnei
Yisrael at Har Sinai (see Devarim 5:28).

     One could even suggest that reciting these psukim as well may be what
the statement in the Mishna in Pesachim refers to when instructing us to
read from Arami oved Avi (from Devarim 26:5) until we finish the ENTIRE
Parsha.  If we read the entire Parshia, the should certainly should include
26:11, and may even allude to 26:12-15 (|"vidduy maaser"), (and in my
humble opinion even to the concluding psukim of the entire speech in
26:16-19!). ["v'akmal"]


AVADIM HAYINU & SEFER DEVARIM
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.
Recall from our study of Sefer Devarim how Moshe Rabeinu delivers a lengthy
speech (chapters 5 thru 26), in which he reviews the numerous laws that
Bnei Yisrael must observe once they enter the land (see Devarim 5:1, 5:28,
6:1 etc.).  As part of his introductory remarks concerning those mitzvot -
Moshe states as follows:
"Should [or when] your child will ask - What [obligates us] to keep these
laws and statutes and commandments that God our Lord has commanded?  -
And you shall tell him - AVADIM HAYINU le-Pharaoh be-Mitzrayim... - We were
once slaves to Pharaoh in Egypt, but God brought us out with a mighty
hand..."
     (See Devarim 6:20-21, and its context.)

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.
But when we continue to read that explanation in Sefer Devarim, we find the
reason WHY God took them out:
"ve-otanu hotzi mi-sham, lema'an havi otanu el ha-aretz..."
     And God took us out in order to bring us to the Land that He swore
unto our fathers [='brit avot].
     And the LORD commanded us to do all these laws, to fear the LORD our
God, for our good...
     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.]

Here again, we find that the Torah states explicitly that God took us out
of Egypt for a purpose - i.e. in order to inherit the Land and to serve God
by keeping His laws.
This statement supports Rashi & Ibn Ezra's interpretation of the pasuk
'ba'avur zeh...' (as we discussed earlier in this shiur), that we are to
explain to our children that God took us out of (and put us into) Egypt, in
order that we keep His mitzvot.
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.
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!

C. BCHOL DOR V'DOR & SEFER DEVARIM
Note as well how the pasuk of "v'otanu hotzi m'sham lmaan. [for the purpose
of]..." (see 6:22-23) is quoted at the end of MAGID in the "bchol dor
v'dor" section - and not by chance!
     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.  Note not only how the declaration in 26:5-9 constitutes a
thanksgiving to God for His fulfillment of brit bein ha'btarim, but notice
also the closing line in 26:11, where once again we are called upon to be
sure that the stranger and Levite share in our happiness (for they have no
Land of their own, and hence not able to bring their own first fruits).
     It should also not surprise us that the next law, "vidduy maasrot" at
the end of every three years, emphasizes this very same theme.  Simply read
its opening statement in 26:12-13, focusing on the need of the farmer to
give the necessary tithes to the poor and needy, the orphans, widows, and
strangers.  Only afterwards does he have the ethical 'right' to pray to God
that He should continue to bless the land and its produce - see 26:15!
     This law forms a beautiful conclusion for many of the earlier laws in
the main speech of Sefer Devarim, again a set of laws originally given to
Bnei Yisrael at Har Sinai (see Devarim 5:28).

D.  "HA LACHMA ANYA"
This opening paragraph of MAGID is difficult to understand not only due to
the Aramaic, but also due to its context and content.  Let's begin by
explaining the problems.
     After breaking the middle matza for YACHATZ - we begin MAGGID with the
following statement:
"ha lachman anya..." - 'This [matza that we are now looking at] resembles
the poor man's s bread that our forefathers ate in the land of Egypt.'

     First of all, it would make more sense to understand this statement as
the completion of YACHATZ (since it refers to the matza that we just
broke), and not necessarily the beginning of MAGGID (for it doesn't tell
the story).  However, even if this section is not an integral part of
Maggid, it will form a significant transition between 'yachatz & maggid'-
as we shall soon explain.
     Secondly, this opening statement leaves us with the impression that we
are eating matza at the Seder to remember how Bnei Yisrael ate matza during
their slavery.  However, Sefer Shmot leaves us with the impression that we
eat matza in order to remember the hurried nature in which Bnei Yisrael
left Egypt (see Shmot 12:33-40 and subsequently 13:3 & 13:8).  In other
words, should we be explaining at this time that matza on our table is to
remind us of our slavery, or to remind us of our redemption?
     The simplest answer would be to explain that 'this is the matza that
our forefathers ate in Egypt - when they brought the very first korban
Pesach'!  In other words, we are not stating that this poor man's bread was
the 'staple' of the daily diet of our forefathers in Egypt - rather, it is
the special bread that God commanded us to eat with the original Korban
Pesach (see Shmot 12:8).
     Furthermore, the reason for calling this bread "lechem oni" [lit.
either bread of affliction or bread of poverty] is obviously based on
Devarim 16:3 ["shivat yamim tochal alav matzot lechem oni - ki
b'chipazon...."].  However, when studying the context of those psukim (see
Devarim 16:1-4), the phrase "lechem oni" can be understood as a description
of what matza is, and not necessarily as the reason for the commandment to
eat it.  [The question is whether 'lechem oni' defines for us WHAT matza
is, or explains WHY we eat matza.]
     This returns us to our discussion of the two reasons for matza (see
TSC shiur on Parshat Bo) - where we explained that the reason for eating
matza with the original Korban Pesach in Egypt had nothing to do with the
fact that we later rushed out on the next day.  Rather, there had to be
some intrinsic reason for eating matza (and not chametz) with that korban;
either to remind us of our slavery, or to symbolize our need to reject
Egyptian culture to be worthy of redemption.
     If we continue with our understanding that this is the'matza' that our
forefathers ate together with the first Korban Pesach, then the next
statement of "kol dichfin" - which otherwise is very difficult to
understand -  begins to make sense.  Let's explain why.
     The next statement (right after explaining that this matza used to be
eaten by our forefathers) - at first sounds like an invitation:
"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"
It can be understood in one of two ways, either:
* an open invitation for others to join us. - or
* a quote of what our forefathers once said.
These two possibilities are a result of how one understand  s the word
"v'yifsach" in the phrase "kol ditzrich yete v'yifsach" [anyone who needs,
let him come and join our Pesach].
     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.
     If "va'yifsach" is not translated literally, and hence it refers to
the Seder, then this section was composed to be recited as an invitation
(to the Seder).  But this wouldn't make much sense at this time, since
everyone is already sitting down, and considering that we've already made
Kiddush and eaten "karpas" - isn't it a bit late to be inviting people!
     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,  then we can easily pinpoint exactly who we are quoting - as
it must be from a time when the korban Pesach was offered, but also when we
were not yet living in Israel, and still in slavery!.  There answer is
simple - this must be a quote of what our forefathers said to one another
(translated into Aramaic) in preparation for the very first korban Pesach
(i.e. the one in Egypt, as described in Shmot 12:1-23).
     It can only refer to that very first korban Pesach, for that was the
only time in Jewish history when the korban Pesach was offered when we were
both (1) in slavery (hoping next year to be free) - and (2) living outside
the Land of Israel (hoping be next year in the Land of Israel)!   If this
interpretation is correct, then the flow of topic makes perfect sense.  We
break the matza, and explain that this was the same type of bread that our
forefathers ate with the first korban Pesach in Egypt, and then we quote
what they said to one another in preparation for that special evening -
fulfilling what God instructed them in Parshat ha'Chodesh (see Shmot
12:3-8!).
     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 korban Pesach family gathering, we highlight
the continuity of our tradition and our hope for the fulfillment of its
goals.
     [Note how this would conform to Shmot  12:14, in its context!]
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