[Par-reg] A Guide for MAGID - revised 5766
Menachem Leibtag
tsc at bezeqint.net
Tue Apr 11 05:57:49 EDT 2006
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THE TANACH STUDY CENTER [http://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
[revised 5766]
Expression of Gratitude
or
Recogniton of Destiny
Should Passover be understood as our 'holiday of
freedom' - when we thank God for taking us out of slavery?
Certainly, the popular song of that we sing towards the
beginning of the Seder "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. Hopefully, it will ask help make your Seder a
little more interesting.
THE SOURCE FOR MAGGID in Parshat Bo
Ask almost anyone, and they'll tell you that the 'source
pasuk' for Maggid is: "ve-higadta le-bincha..." (see
Shmot13:8). However, that pasuk itself is not so easy to
translate.
Let's begin our study by taking a careful look at that
pasuk within its context in Parshat Bo, as Moshe commands Bnei
Yisrael to remember what just happened on the day they left
Egypt:
"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)
Followed by-
"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. [Try it yourself, and you'll
immediately notice the difficulty.]
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 God took us out of Egypt IN ORDER that
we can eat matza! In other words, Ibn Ezra claims that God
intentionally placed Bnei Yisrael in slavery in order to
redeem them - to give them a reason to 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 explaining why this night has been
different so far.
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).
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!
[To appreciate the "hava amina" for why one might think that
our obligation to 'tell the story' may begin on Rosh Chodesh
Nisan, simply review Shmot 12:14 - noting how the phrase
"ha'yom ha'zeh" may be refer to either "rosh chodesh" - based
on 12:1-2; or to the day that the korban Pesach was offered -
i.e. the afternoon of the 14th of Nisan, based on 12:6 [and
hence "yachol m'b'od yom"].
The drasha concludes instead that the mitzvah can only be
fulfilled on the evening of the 15th, based on the phrase
"ba'yom ha'hu" in Shmot 13:8, in its context to 13:5-7.]
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.
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!
As we thank God for fulfilling His promise to Avraham,
we are in essence thanking God for His covenant and its
purpose, not just for taking us out of Egypt.
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"
Now we find yet another important statement,
connecting those events of the past with today:
"ve-HEE she-amda la-avoteinu ve-LANU "
- And it is THIS [COVENANT, i.e. brit bein ha-btarim] which
stood for our fathers, AND for us as well.
For not only once [during our history] were we in danger of
destruction; 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; for the purpose of why were chosen [i.e. to
serve God] remains eternal.
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.]
Practically speaking, this point is critical for us 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 in
essence mikra bikkurim (see Devarim 26:1-10) serves as a
yearly proclamation, made by every individual, thanking 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 Avinu -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. 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!
B. 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).
C. "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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