[Par-reg] MAGID - questions for self study

[Menachem Leibtag]

*************************************************************
        THE TANACH STUDY CENTER [http://www.tanach.org]
  In Memory of Rabbi Abraham Leibtag
 Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************
 
For self study on Shabbat ha'Gadol
 
 LEIL HA-SEDER --Understanding  MAGGID
  [Questions for self-study and preparation]
 
    Looking for something to study on Shabbat ha'Gadol, or to do a
little more than just 'prepare a little vort' for the Seder? 
    The following questions should keep you 'plenty busy'!
 
INTRODUCTION
 Sometimes, we find ourselves so involved in studying the various
commentaries on the Haggada, that we never get around to studying
MAGID itself!
 The following battery of questions will attempt to do just that, i.e.
to help you understand how we tell the story of the Exodus in the
section of the Haggada called MAGID 
[To prepare these questions, it would be helpful if you have handy a
Haggada, a Chumash, and Mishnayot Pesachim.  As you will notice, we
will be analyzing the text of MAGGID using a methodology similar to
the approach that we have employed in our study of Chumash.]
 
 In the first section, we will explore the psukim in Chumash that
command us to tell the story of the Exodus, while the second section
will focus on the "mishnayot" in Mesechet Pesachim that provide 'the
framework' for the Seder.  Based on those questions, our third battery
of questions will analyze the actual text of MAGID, and its internal
structure, as found in our Haggada.
     --- b'hatzlacha!
 
 
PART I - THE SOURCE FOR 'MAGGID' IN CHUMASH
1.  Ask almost anyone, and they'll tell you that our obligation to
tell the story of the Exodus at the Seder is based on the pasuk:
"ve-higadta le-bincha..." (see Shmot 13:8).  However, ask them to
carefully translate the meaning of every word in that pasuk, and as
you'll see for yourself, it's not so easy to understand.
    For a start, take a quick read of that pasuk (Shmot 13:8), noting
how it cannot be understand without knowing what the words "ha-hu" and
"zeh" refer to, as well as the context of the phrase "assa Hashem li".
    Therefore, to appreciate the context of 12:8, you must carefully
study from 13:3 thru 13:8, as they include the entire command to
'remember the Exodus'.  
[To appreciate the fuller context of 13:3-8, you should review all of
the parshiot from 12:1 thru 13:8, paying special attention to 12:14
(noting how it relates to 13:3, as well as to 12:3-13) - 12:17,
12:24-27, and the story in 12:33-39.]
 
2.  In regard to 13:3, does this pasuk imply two separate mitzvot -
i.e. to 'remember' the day of the Exodus, and not to eat "chametz"; or
did you understand this as one commandent, i.e.  to 'remember' the day
of the Exodus - by not eating "chametz"?
 In your opinion, which interpretation makes more sense.
 Similarly, in 13:5 - what does the phrase "ha'avodah ha'zot" refer
to?  Does this introduce the pasuk that follows (and hence it refers
to eating matza) or does it refer back to 12:24-27 (and hence refers
to offering the korban pesach).  [See how the various commentators
argue in this regard.]
 
3.  Return now to 13:8.  Based on the context from 13:3-7 what do the
words "ha'hu" and "zeh" refer to?
    Did you translate the word "ba'avur" - as 'because', or 'for the
sake of', (or something else)?  How does that translation affect your
understanding of 13:8?
    According to your understanding of 13:8, does this pasuk instruct
us to explain to our children: 
    (1) why we are eating matza, or 
    (2) why God took us out of Egypt?
    
    Then, study the classical commentators on this pasuk, noting how
we find an amazing argument between Rashi (& Ibn Ezra sides with him!)
against  Rashbam & Ramban.  In your opinion, which commentary makes
more sense?  Is it possible that both opinions could be correct?
 
4.  Based on your study, would you say the source and underlying
reason for our obligation to tell the story of the Exodus is based
only on 13:8, or also on 13:3?  [Note also Rambam Hilchot Chametz
u'Matza 7:1.]
    Finally, note as well Shmot 10:1-2, noting how that pasuk as well
may relate to the reason for how and why we must tell the story of the
Exodus at the Seder!
 
5.  As you review the psukim cited above regarding the Biblical
command to 'tell the story of the Exodus', is it clear precisely how
we are to tell the story?
    Assuming that you've read the Bible, in your opinion, at what
point in Jewish History should that story begin?
[e.g. - would you begin with the enslavement, or would you begin back
with Yaakov going down to Egypt, or with Yosef & his brothers, or with
Avraham Avinu, or with Terach, or with Noach, or maybe even the story
of Creation?] 
 
    Similarly, and at what point should the story end?
[e.g. - with the Exodus? the splitting of the sea?; Matan Torah?;
Conquering Israel?, building the Temple?]
 
 Finally, in your opinion, would you say that the primary focus of our
'story' should be to explain WHAT happened, or should the story also
discussed WHY it happened?  If so, explain why!
 Relate your answer to this question, to your answers to the questions
above (and to underlying theme of Sefer Breishit).
 
 Keep your answers in mind, as we will discuss them in our study of
MAGID.
 
PART TWO - MASECHET PESACHIM
1.  Review the mishnayot in the tenth perek of Masechet Pesachim,
noting how they provide the guideline for how we are supposed to tell
the story.  Focus on the "mishnayot" from the 'four questions' until
the blessing on the second cup.
    Note how these mishnayot provide only a 'framework' for how to
tell the story - and explain that framework (and format).  In your
opinion, why does this framework leave so much latitude for the person
telling the story to decide for himself how to tell the story?
 
MATCHILIN B'GNUT...
2.  The mishna provides us with a format for how to begin and end the
story - i.e. we begin our story with a 'derogatory' statement, and
conclude with 'praise'. 
    See Mesechet Pesachim 116a, where we find two opinions for how to
fulfill 'matchilin bi-gnut':
    Shmuel suggests that we begin with "avadim hayinu" -
    we were once slaves...
Rav suggests - "m'tchila ovdei kochavim hayu Avoteinu"
    - that our forefathers were once idol worshipers...
 
 In your opinion, does this an argument concern WHEN the story beings
(i.e. Rav begins the story with our enslavement/ and hence Sefer
Shmot, while Shmuel begins with Terach/ and hence Sefer Breishit) - OR
- does their argument simply reflect what is considered a more
'derogatory' statement (i.e. that our forefathers were once slaves, or
that they once didn't believe in God)?
    
    To the best of your recollection, in the Haggada (when we tell the
story of the Exodus), what opinion do we follow?  
 
3.  As you probably remember, we find both Rav & Shmuel in our
Haggadah; however both of their original short statements - are
completed by longer statements.  Refer to your Haggada, and attempt to
understand why we 'lengthen' these statements.
 In relation to Shmuel's opinion - be sure to compare with Devarim
6:20-24, noting our direct quote of Devarim 6:21.  [In your opinion,
was this Shmuel's original intention when he suggested "avadim
ha'yinu"?]
    In relation to Rav's opinion, be sure to see not only Yehoshua
24:1-4; but also Yechezkel 20:1-10!  Based on both souces, do you
think that Rav's original opinion refers to the fact that Avraham
Avinu's father (Terach) was an idol worshiper; or that Bnei Yisrael in
Egypt (immediately prior to their redemption) were still involved in
idol worship (and nevertheless, God redeemed us)?
    
MSAYMIM b'SHVACH
4.  According to the Mishna, we are supposed to conclude the story
with 'praise'.  In your opinion, where and when do we do this in our
Haggadah?
 In your answer, relate to how we discuss the Plagues, the song of
Dayenu, and the first two psalms of Hallel.
 
LFI DAATO SHEL HA'BEN AVIV m'LAMDO
5.  The next statement of the Mishna provides yet another 'format' for
how to 'tell the story' - i.e. the parent must tell the story based on
the 'educational level' of the child.  
 In your opinion, when and how in MAGGID do we apply this principle?
[Do we apply this principle in 'practice' as well?]
 
 In Part Five (of these questions) you will find an additional battery
of questions that will help you appreciate how the section of the Four
Sons in the Haggada relates to this Mishna.
 
V'DORSHIM m'ARAMI OVED AVI...
6.  Review Devarim 26:1-10 - based on those psukim, be sure that you
understand the meaning of this portion of the Mishna, which basically
provides us with a format of how we are supposed to tell the story. 
 In our Haggada, do we follow this format?  If so, where and when (and
how do we accomplish "v'dorshim")?
 
7.  According to the Mishna, it would seem that we should quote from
Devarim 26:5-9; while in reality - our Haggada only quotes thru 26:8,
but does not include 26:9.  Can you explain why?
 Do you think that our custom follows the original intention of the
Mishna, or that our custom changed due to certain historical events?
 
8.  Note how this commandment (in Devarim 26:1-10) to 'bring our first
fruits' includes the annual recitation of a special declaration (be
every individual in Am Yisrael) - better known as "mikra bikurim".  In
your opinion, what is the purpose of this annual declaration (see
26:3-10), and why can't we fulfill this obligation when there is no
Bet ha'Mikdash?  
 Based on your answer, could you suggest any special significance for
why the Mishna prefers that we quote from the psukim of "mikra
bikurim" to fulfill our annual obligation of "sipur Yetziat Mitzraim"?
 
9.  Compare Devarim 26:5-9 (in its context) with Breishit 15:7-18 (in
its context).  In your opinion, what is the relationship between these
two sources?
 In general, how does Breishit chapter 15 relate to "brit Avot"; and
how does Devarim chapter 26 relate to "brit Sinai" (see Devarim
26:16-19!).
 
THE RAMBAM in Hilchot chametz u'matza
10.  See Rambam, Sefer Zemanin, Hilchot Chametz u-Matza, chapter 7.
Read the first six halachot, noting how Rambam understood the psukim
in Chumash and the Mishnayot.  Note how he understood Shmot 13:1-8,
and whether he follows Rav's opinion or Shmuel's.
 
11. Note as well how the Rambam records his own 'nusach' (text) for
MAGGID at the conclusion of Hilchot Chametz u-Matza (immediately after
chapter 8).
    If you have time, compare Rambam's nusach to that in your own
Haggada, noting the sections that Rambam did not include.  Can you
suggest a reason why?
======
 
PART THREE - ANALYZING MAGGID - step by step...
    [THE 'BIGGER PICTURE']
    
1.  Now it's time to see how we tell the story in the Haggada.  Our
first task is to construct an outline.  [Basically, we are going to
carefully create a table of contents for MAGGID.]
    To do so, open to the MAGGID section of your Haggada, and (if it's
not Shabbat or Yom Tov) take a blank sheet of paper and pencil.  Give
a short title for each paragraph or section in Maggid (i.e. beginning
with 'Ha lachma anya' until Hallel).  Record each title on the left
margin of your paper, i.e. create a vertical list.
    [If it is Shabbat, then keep this list in 'memory'.]
 This may appear to be rather tedious, but as you continue, you'll see
how helpful this will be.  
    To help your study, you can download a one page Haggada at the
following link - www.tanach.org/haggada.pdf  .
 
2.  Next, turn your list into an outline by grouping together the
paragraphs that carry a common topic.  For example, the five
paragraphs that describe the 'four sons' could be grouped together, so
too Raban Gamliel's statement concerning PESACH, MATZA, & MAROR.  
 Re-work your outline several times, attempting to organize it into
main topics and subtopics.  When you are finished, make sure that you
can follow the flow from one topic to the next.  In essence, you
should have created an 'outline' of MAGID.
 
3.  Study your outline once again, and attempt to ascertain how (and
where) the story of the Exodus is actually told.  
    Should you come across any section of MAGGID that does not 'tell
the story' of the Exodus, attempt to explain why it is nonetheless
included in this section of the Seder.
 
4.  Based on your outline, where in MAGGID do we actually tell the
story of the Exodus ['sippur yetziat Mitzrayim'] in its entirety?
    Relate your conclusions to the 'framework' for MAGGID, as
discussed in the mishnayot of Masechet Pesachim (and in our questions
in Part Two, above).
 
    To better understand what we say in MAGGID, we will now review
each section (or paragraph), to determine how it relates (or doesn't
relate) to how we tell the story of the Exodus.
    By doing so, we will better understand how we fulfill (or don't
fulfill) the mitzva of "sippur yetziat Mitzrayim" at our Seder.
 
HA LACHMA ANYA
1.  Read the "ha lachma anya" paragraph. - In your opinion, does this
section serve as the beginning of the story?  If not, what is its
purpose and why do we recite it?
[Are you sure that this paragraph should be considered the first part
of MAGID, or could it be considered the last part of YACHATZ (when we
break the middle matza).  Explain!]
 
 In the first line of this paragraph ['This is the bread of
affliction...'], the leader of the Seder is clearly speaking to the
people who are gathered at the table.  However, the second sentence -
"kol dichfin..." - appears to be an invitation to anyone in need to
join in the offering of a korban pesach, while including some words of
hope for a better future next year.  
    In your opinion, is the leader of the Seder now extending an
invitation to outsiders (if so, it's a bit late), or is he quoting
words that were spoken in a previous generation?
    If so, what generation is he quoting, and why?
  [Relate to Shmot 12:3-14, especially 12:14.]
 
2. From this opening statement, it appears as though the reason for
eating MATZA  is to remember what our forefathers ate when they were
slaves in Egypt.  Is that the same reason that the Torah gives?  If
so, where in the Torah do we find that reason?  Are there any other
reasons (in Chumash) for why we eat matza?  [See Shmot 12:14-20;
12:34-39, 13:3-8 and Devarim 16:1-4.]
 For what reason were Bnei Yisrael commanded to eat matza with the
original 'korban Pesach' in Egypt (see Shmot 12:8 in its context).
Was it because they were in a rush? 
[For a more detailed study, see the TSC shiur on Parshat Bo concerning
the two reasons for eating matza -  www.tanach.org/shmot/bo.txt  .]
 
MA NISHTANA - The Four Questions
1.  Clearly, the 'ma nishtana' is not the story, but can you explain
why these questions are recited at the beginning of Maggid?  Relate
your answer to Shmot 13:8.
 
2.  In your opinion, would you consider the "mah nishtana" as four
questions or one?  If the latter, what is the 'one question' and how
does it relate to the 'four questions'?
 Use your answer to explain why we never (directly) answer these four
questions at the Seder. 
 How and when do we answer the 'one question'?
 To appreciate that 'one question', and how we answer it in the
Haggada - see Devarim 6:20-22!
 
AVADIM HAYINU
1.  At first glance, this paragraph certainly sounds like the
beginning of a story.  But carefully read the entire paragraph (that
begins with 'avadim hayinu') and ask yourself what is/are its primary
point(s)?
    Are you sure that the story begins here?  If not, can you explain
the purpose of this paragraph?
 Does the text of "avadim hayinu" come from a pasuk?
 If so, where is that pasuk and what is its context? 
    [When you give up, see Devarim 6:20-25.] 
    
2. As you read those psukim, make sure that you understand the meaning
of the 'question' in 6:20, and how 6:21-25 (that begins with avadim
hayinu) answers this question. 
    How does this answer (in 6:21-24) explain why we are obligated to
keep ALL of the mitzvot of the Torah?
 
3. Based on Devarim 6:20-22, can you explain why the Haggada may have
chosen specifically this pasuk to explain WHY we are obligated to tell
this story every year.
[Note as well how 6:20-21 can explain why the MA NISHTANA comes before
AVADIM HAYINU.]
 
4.  There is a popular song sung at the Seder, "avadim hayinu, ata
bnei chorin".  Are the words for this song in the Haggada?  If not,
can you find a source for this song?   
 In your opinion, does this song correctly reflect the main theme of
MAGGID?  
    [Keep this question in mind as your continue your study.]
 
5.  Does the paragraph of "avadim hayinu" also explain WHO is
obligated to tell this story?  If so, can you explain why?  
    [Relate to a possible 'misunderstanding' of who would be
obligated, based on the opening phrase of Shmot 13:8.] 
    
MA'ASEH R. ELIEZER bi-BNEI BRAK
6.  In your opinion, does this section tell the story of yetziat
Mitzrayim?  If not, what is its purpose?
    As you read this paragraph, be sure that you understand how this
section directly relates to the primary point of "v'afilu kulanu
chachamim..." in the "avadim hayinu" section that preceded it - in
relation to WHO is obligated to tell the story (and to what extent).
    
7.  The next paragraph records a conversation among those Rabbis who
gathered in Bnei Brak - concerning the daily commandment to 'remember'
the story of the Exodus.  Clearly, this in not the story of the
Exodus; however, attempt to explain how this discussion of the daily
mtizva of "'zechira" [to remember] relates to our yearly obligation of
"sipur" [to tell the story] .
 
THE FOUR SONS
1.  Clearly, this section doesn't tell the story.  However, can you
explain its purpose in Maggid?
    In your answer, relate once again to Shmot 13:8 as well as to the
Mishna's statement of 'lfi da'ato shel ha-ben, aviv melamdo' - based
on the level of the child, the father should teach his son. 
 
2. You may have also noticed that the answers to the four sons
provided in the Haggada are quite different from those recorded in
Chumash.  First, verify this.  Can you explain why?
    The reason for this will be discussed in a separate battery of
questions, found at the end of these questions. [See Part Five.]
 
YACHOL me-ROSH CHODESH 
1.  This section is short, and easy to understand; but try to explain
why it is recited at this point in MAGGID.  Does it tell the story? 
 Does it discuss WHEN our obligation to tell this story begins?
 
2.  As you probably noticed, this section is simply one of many that
discuss 'secondary' topics before we actually begin to tell the story
of yetziat Mitzrayim?  Note which sections that we have discussed thus
far answer the following questions:
 A.  WHY are we obligated to tell the story?
 B.  WHO is obligated to tell the story?
 C.  HOW we are obligated to tell the story?
 D.  WHEN we are obligated to tell the story?
Can you identify a pattern?
 Did you notice that the 'story' of the Exodus itself has yet to be
told?  Can you explain why?
 
MI-TCHILA
1.  This paragraph certainly sounds like a story.  If so, can you
explain why the Haggada prefers to begin the story of Exodus from the
time period of Terach?  Is it simply to fulfill the opinion in the
mishna that we begin the story with a derogatory statement?
 
2.  Read this section once again, and decide whether it is indeed
telling a story, or possibly making a 'statement'.
    If the latter, be sure that you can differentiate between the
statement and its proof!  [With what word does the proof-text begin?
If so, what is the primary point made by this paragraph!
    Would you consider this one statement, or two?
    
3. Review Yehoshua 24:1-4, noting how these psukim form the
'proof-text'.  Note as well how the following psukim, i.e. Yehoshua
24:5-7, actually tell the story of yetziat Mitzrayim.  Can you explain
why the Haggada does not quote them, but instead only the first four
psukim of that chapter?
 
4  Return to the statement of 'mi-tchila', noting that it contains two
primary points.  Which of these points is proven by the psukim that
are quoted, and which is not!
    Then, read Yehoshua chapter 24 once again, this time noting
24:14-26!  Note how many times the phrase "la'avod et Hashem" is
repeated, as well as the main topic of Yehoshua's challenge to the
people - if they are willing to 'serve God'! [Rather amazing!]
    How do these psukim 'prove' the second half of the opening
statement?  Would it be logical to assume that when this section of
the Haggada was first written, it was assumed that the reader would be
aware of the continuation of Yehoshua chapter 24?
 
5..  If the primary point of the paragraph that begins with mi-tchila
is to make a 'statement', explain the importance of this statement,
and how the reason for why God chose our forefathers relates to our
obligation to tell the story of Yetziat Mitzrayim.   
    Relate this statement as well to the popular song of 'avadim
hayinu, ata bnei chorin'!  [Be sure you that understand the
difference. - i.e. how this is the very opposite point!]
    
BARUCH SHOMER HAVTACHATO
1.  After reading this paragraph, decide if this is part of the story,
or yet another 'statement'.  If the latter, can you explain how it
relates to the statement of the previous paragraph?  Explain as well
how it relates to the story of yetziat Mitzrayim.
    Be sure that you understand why this section quotes from the first
covenant between God and Avraham Avinu [better known as 'brit bein
ha-btarim' (i.e. Breishit 15:13-18)].
    To refresh your memory, it is recommended that you read that
entire chapter in Sefer Breishit, noting how this covenant forecasts
the framework for the events that later unfold in the Exodus story.
[Note especially Breishit 15:13-18.]
    
2.  Note that in MAGGID we are thanking God for keeping His promise to
Avraham Avinu to redeem Am Yisrael from slavery.  Note, however, that
in that same covenant - God had also promised Avraham Avinu to put his
offspring into slavery!  
    Can you explain why God found it necessary for this process of
becoming God's Nation to include 'affliction & slavery in another
land' followed by a miraculous redemption - and only afterward
conquest of the land and the establishment of a sovereign nation!
    In your answer, relate to the numerous commandments in the Torah
in regard to how we must be kind and considerate to the stanger, widow
and orphan, etc. - which are consistently followed by the 'reminder'
that we were once slaves/strangers in Egypt!
    How does this relate to the concept that God chose the Jewish
people to serve Him as His 'model nation'? 
    In what manner can this 'framework' of affliction be considered a
'training process' in order to become God's nation?  In your answer
relate to the concept of "kur ha'barzel", as discussed in Devarim
4:20. 
 
3. If indeed "brit bein ha'btarim" forecasts our slavery and the
ensuing redemption from Egypt - explain why the story of the Exodus
must begin with a mention of that covenant.
    
    Based on the above questions, would it make sense to conclude that
we must tell the story every year not only to remember what happened,
but also WHY that story took place?
 
4.  In your opinion, why are we obligated to thank God for yetziat
Mitzrayim - even though this event took place over 3500 years ago?
How do these last two paragraphs in MAGGID relate to this question?
 How many other times during MAGGID do we mention our need to feel as
though we ourselves experienced the Exodus.  Based on the above
questions, can you explain why?
 
5.  Based on this covenant, it appears that God wanted Am Yisrael to
be enslaved in Egypt in order to later redeem them from that bondage.
If so, does it make sense that we should thank God for saving us from
a calamity that he purposely put us in?
 In your opinion, is there anything that we say in Maggid that relates
to this question?
 
6.  Return once again to the statement: 'mi-tchila ovdei avoda zara
hayu avoteinu..' noting the precise meaning of the statement:
've-achshav kirvanu ha-Makom le-AVODATO'! 
    Explain the thematic importance of this statement, and how it
relates to 'brit avot'.  [Relate once again to Yehoshua 24:1-23.]
 
7.  Was there a divine purpose for Bnei Yisrael's enslavement in
Egypt?  If so, how does this relate to our thanking God for yetziat
Mitzrayim and the mitzva of MAGGID?
 Would you say that we are thanking God for the event of yetziat
Mitzrayim, the process, or the purpose of that process?  Explain how
each possibility relates to the questions above.
 
8.  Review Shmot 13:8 once again, paying careful attention to the
translation of the phrase 'ba'avur zeh asa Hashem li be-tzeiti
mi-Mitzrayim'. 
 See the machloket between Ibn Ezra (& Rashi) and Ramban on the
meaning of 'ba'avur ZEH'....  Relate Rashi and Ibn Ezra's
interpretation to the above questions!
 
VE-HI SHE-AMDA 
9.  What does the word 'HI' in the paragraph of 've-HI she-amda...'
refer to?  How does this paragraph relate to brit bein ha-btarim and
to the two previous paragraphs? 
 Again, would you consider this paragraph part of the story of yetziat
Mitzrayim, or yet another 'statement'?
 If the latter, explain its thematic importance.
 
10.  Does this paragraph explain WHY God saves in every generation
(when we may be in trouble)?  Is the answer implicit, based on the
previous two paragraphs?
 Why do you think that we raise the cup of wine when we recite this
section?
 
TZEH U-LEMAD or ARAMI OVED AVI
1.  Review the section that begins with "tzeh u'lmad..." noting how it
forms a complex "drasha" on the psukim of "arami oved avi" from
Devarim 26:5-8.  
 To appreciate why the Haggada quotes this Midrash, study Devarim
26:1-11, i.e. the mitzva of "mikra bikurim"..  Carefully study those
psukim, and attempt to understand the reason for this mitzva.
 
2. In your opinion, would you say that the purpose of "mikra bikurim"
is to thank God for our first fruits, or to thank God for the Land
(that He gave us as He promised to our forefathers in "brit Avot")? 
    If the latter (which better be your answer), explain why the first
fruits serve as an appropriate 'token of our appreciation'.
  [For 'extra credit', relate this to the sin of Cain in Breishit
4:1-5.]
 
3.  Note how the proclamation in 26:5-8 - through which we thank God
for the land - begins with the story of yetziat Mitzrayim (i.e. from
'arami oved avi...'), and follows the pattern set by brit bein
ha-btarim.  Be sure you understand this by comparing Devarim 26:5-8
with Breishit 15:13-18.
 Based on this parallel, explain why 'mikra bikkurim' could be
understood as a yearly proclamation through which we thank God for His
fulfillment of brit bein ha-btarim.
[Note the use of the word 'yerusha' in both!  Note also God's promise
of the Land in Breishit 15:18]
 
4.  If so, explain why Chazal may have included 'arami oved avi' in
the Haggada, and use it as the vehicle by which we tell the story.
Relate this to Mishnayot Pesachim 10:4 - "ve-doresh me-arami oved
avi..." (or Pesachim 116a).  
 Relate also to the verb 'higadeti' (in Devarim 26:3) and the command
've-higadeta' in the source for Maggid in Shmot 13:8 !
 Note also Rambam in Hilchot Chametz u-Matza 7:4!
 
5.  As you review the 'drasha' of 'arami oved avi' in the Haggada, be
sure that you understand how the Haggada quotes each word [or phrase]
from Devarim 26:5-8, and elaborates on each quote (usually with psukim
from elsewhere in Tanach).
    Be sure that you can follow how the Haggada uses this as the
mechanism by which we actually tell the story! 
 Would you agree that the obligation to 'tell the story' [sippur
yetziat Mitzrayim] is fulfilled by the recitation of this "drasha"? 
 If so, would it make sense that this section should be explained in a
manner that everyone understands?
[Do most people pay attention to this part of the Haggada?  Should
they?] 
 
6.  Where does this "drasha" of "arami oved avi" end?  Expalin how it
leads into our discussion of the Ten Plagues!
 
THE TEN PLAGUES
1.  Note as well how the Haggada introduces the topic of the Ten
Plagues, i.e. how it flows from the drasha of 'arami oved avi'.
    Can you explain why this is the last pasuk that the Haggada quotes
from arami oved avi (i.e. we only read thru 26:8, but don't read 26:9
- attempt to explain why).
 
2. In your opinion, are the 'multiplication tables' [i.e. the plagues
x5; x4, x5, etc.] an integral part of this story or simply an
'add-on'?
    Be sure that you understand how they are based on a mathematical
factor of five derived from the comparison between Shmot 8:15 & 14:31.
See also Tehillim 78:49, and how that entire Psalm relate to the
Plagues in Egypt.  How does this explain the second "derasha" that
arrives at up to 250 plagues?
    
3. Note that the Rambam does not include these 'multiplication tables'
in his version of MAGGID.  Can you explain why?
 
DAYENU
1.  Review the section titled DAYENU.  Would you consider this part of
the story, or a form of 'shevach' [praise] after the story is
complete?  
 
2. If we have completed telling the story of yetziat Mitzrayim, what
is the song of DAYENU coming to add? 
 How does it relate to the recitation of Hallel at the conclusion of
MAGGID?  [Relate to the phrase "al achat kama v'kama...".]
 
3.  What does the word DAYENU imply?  Do we really mean that it would
have been enough for Am Yisrael, had we only been taken out of Egypt
and not received the Torah or the Land of Israel?!
[In other words, does dayenu imply that it 'would have been enough',
or what it 'would have been enough to thank God' for?] In your answer,
relate to the meaning of 'al achat kama ve-kama...' (i.e. the kal
va-chomer') in the next paragraph.
 
4. In what manner could the Dayenu section be considered not only
'praise', but also a 'continuation' of the story of the Exodus.
If the latter, with what event does the story of the Exodus end?
 
RABBAN GAMLIEL
1.  Review Rabban Gamliel's statement, noting how we are quoting the
mishna in Pesachim.  Which obligation is not fulfilled unless we
mention 'pesach matza u-maror':
 the obligation of sippur yetziat Mitzrayim?
 the obligation of korban pesach?
 the obligation of achilat matza?
 the obligation of "v'higadta l'bincha"?
 
 Explain your answer.
 
2. Would you consider this part of the story, or another 'add on'?
 If the latter, what is its purpose?
 
3.  In your opinion, how did Rabbban Gamilel understand the meaning of
"ha'avoda h'azot" in Shmot 13:5, and now did that affect how he
understood "baavur ZEH" in 13:8!
 
BE-CHOL DOR VA-DOR
1.  How does the statement of 'be-chol dor va-dor' relate to our
question of why we thank God for saving us from a situation that He
put us into?  How does it relate to brit bein ha-btarim?
 
2. Finally, note how (and why) we prove this statement with a quote
from 've-otanu hotzi mi-sham' which is taken from Devarim 6:22.  To
appreciate why, review Devarim 6:20-24 once again, and attempt to
explain the thematic connection between this paragraph and the 'avadim
hayinu' paragraph that we recited at the beginning of Maggid.
 Relate this as well to the 'strange' statement made by Moshe Rabeinu
to the new generation in Devarim 5:2-3!
 
3.  Note that in our "nusach" of the Haggada we prove this point with
two psukim:
 V"higadta l'vincha [See Shmot 13:8.], and
 V'otanu hotzi m'sham  [Devarim 6:22]
Can you explain why both psukim are necessary?
     [Relate to the words "li" and "otanu".
 
4.  Why is the statement of 'be-chol dor va-dor' so critical towards
understanding the theme of Maggid?  Why do you think that if forms the
conclusion of Maggid, prior to our recitation of the Hallel?
 
HALLEL
1.  Be sure that you understand how the paragraph of 'lefichach' ties
between the story and Hallel that we are about to recite. 
 In your opinion, why do we recite only the first two paragraphs of
Hallel now, and save the remaining paragraphs of Hallel for after the
meal?
 
2. Note the opening psukim of Hallel - Tehillim 113, especially -
"ha'lelu AVDEI Hashem, ha'lelu et SHEM Hashem..."
 Relate this opening pasuk to the theme of MAGID and the purpose of
Yetziat Mitzraim.  [Relate to the 'statement' of "m'tchila ovdei avada
zara hayu avoteinu, discussed above!]
 
3. The reason why we recite Tehillim 114 should be rather obvious.
But make sure that you understand why.
 
4.  Review the final blessing of 'ga'al Yisrael', noting how it
relates to the overall theme of Maggid.
===
 
PART FOUR - THE THEME OF MAGGID
 
1.  Based on your outline and your answers to the above questions,
what would you say is the primary purpose of the mitzva of MAGGID? 
 Would you say that we tell the story in order to remember HOW God
saved us from Egypt, or WHY He saved us?
 Did God provide us with freedom from slavery simply for the sake of
'freedom' itself, or in order that we become free to 'serve God'
instead?  
 
2.  How does the story in MAGID relate to the connection between God's
choice of Avraham Avinu to become the forefather a His special nation,
and the historical process through which we became that nation? 
 How does this answer the basic question concerning why we are
obligated to thank God in every generation for a set of events that
took place over three thousand years ago?
 
3.  What would you say is the difference between the daily mitzva of
'zechirat yetziat Mitzrayim' (REMEMBERING the Exodus - fulfilled when
we read the third parsha of kriyat shma) and the special mitzva on the
Seder night of 'sippur yetziat Mitzrayim' (TELLING THE STORY of the
Exodus)?
 How could the yearly mitzva of 'sippur' be understood as the basis
for our daily mitzva of 'zechira'?
 
4.  What is the importance of passing on a tradition from one
generation to the next?  How does the mitzva of MAGGID help accomplish
this goal?  How does this explain the involvement of children in the
Seder, and special mitzvot such as MATZA and MAROR etc.?
 
5.  Could Korban Pesach and the mitzvot of the Seder night be
considered a yearly commemoration not only of yetziat Mitzrayim, but
also a yearly reminder of God's promise and our covenantal commitment
to brit avot and its purpose?  Explain your answer!
 Relate this to Devarim 26:1-3, the purpose of bringing our first
fruits to Hashem.
==========
 
PART FIVE - THE FOUR SONS & SHMOT PEREK 12->13
1.  Read the section in the Hagada concerning the four sons: 'kenegged
arba banim dibra Torah'.  Note how the Haggada is quoting the Midrash
[Mechilta].  [Note also how 'baruch ha-Makom...' serves as a 'birkat
ha-Torah' in preparation for the study of this drasha!]
 
2.  Try to explain the opening statement: 'kenegged arba...'
 What assumption is the Midrash making in regard to why there are four
sons (and not three or five)?  Be precise!
 
3.  Next, look up the source in Chumash for each of these four
questions.  Should you need help, see Shmot 12:26-27, 13:8, 13:14-15 &
Devarim 6:20-21; but as your review these sources, note the context of
these psukim.
 Do the answers to these questions in the Haggada match the answers
given in the Torah? 
 Did you ever notice this before?  [If not, why?]
 Do you have a simple explanation why most of the answers that the
Haggada gives are different than the answers found in Chumash?
 
4.  Now, scan the four sources once again, this time paying careful
attention to the general topic that Chumash is discussing that leads
up to each question.
 Did you find four questions concerning the same topic or do you find
four different topics?  If so, explain what those topics are. 
 Note how the answers that Chumash provides for each question relate
directly to each respective topic; while the answers that the Haggada
provides relate to questions concerning the Seder!
 Can you explain why?  Can you explain why this is a drasha and not
pshat of these psukim? 
 
5.  What do you think the Midrash is coming to teach us?
 Why do you think this message is so important for the Seder night
that Chazal decided to include this Midrash in the Haggada?
 How does this relate to the statement in the Mishna in the tenth
perek of Pesachim  -'lefi da'at ha-ben, aviv melamdo - based on the
level of the child, the parent should teach him'?
 
      be-hatzlacha
      menachem
 
 
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