[Par-reg] Some additonal thoughts for Leil ha'Seder

Sun Apr 1 07:25:25 EDT 2007

*************************************************************
     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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         SOME THOUGHTS FOR LEIL HA'SEDER  (5766)

     As a short addition to our shiur on 'Understanding
Magid', below are a few short thoughts relating to the Seder
[most of them half-way between questions for self study and a
shiur].

"MAGID" or "PSUKEI D'ZIMRA"?
     As our primary obligation in MAGID is to 'tell the story'
of the Exodus, the question arises whether it is better for
one person to tell the story, while everyone else listens; or
if everyone needs to read all the words in the Haggada (and
especially the "arami oved avi" section) to themselves.
  Even though one can find a wide range of opinions, it seems
clear to me (based on my discussions with many Rabbis on this
matter), that the ideal way to fulfill the mitzvah is for one
person to tell (or lead the telling of) the story, while
everyone else should be listening, and preferably actively
participating in the conversation.
  To clarify why, allow me to share with you an analogy from
'daily life'.  Let's say someone came home from the stadium
after watching an exciting football game, while the rest of
the family members 'only' saw the game on television.  The
likely ensuing family conversation about the game over supper
that evening (i.e. with questions & answers, discussions and
opinions, etc.) would serve as a good model for how MAGID
should be conducted ("l'havdil").
  [Imagine what it would look like if everyone just
  simultaneously 'mumbled' to themselves all the details of
  the game, reading them from a newspaper clipping.]

  For the same reason, it is obviously preferable to conduct
the conversation in a language that everyone understands.
Certainly, the classic text of the Haggada should be read by
the person leading the Seder (tradition should be tampered
with so readily), but the words of its key sections should be
translated and explained clearly to everyone who has gathered.

"HA LACHMA ANYA"
     This opening paragraph of MAGID is difficult to
understand not only due to the Aramaic, but also due to its
context.  After explaining to everyone gathered that the matza
on the table is similar to the 'poor man's bread' that our
forefathers ate in Egypt, the "kol dichfin" statement that
follows can either be understood as 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 understands
the word "v'yifsach" in the phrase "kol ditzrich yete
v'yifsach" [anyone who needs, let him come and join our
Pesach].
  The word "va'yifsach" could refer to the korban Pesach
itself, or to the Seder itself.
  If it refers to the Seder, then this section was composed to
be recited as an invitation to a Seder (i.e. during the time
of Exile), inviting others to join; while expressing our hope
that next year, we will be able to celebrate the Seder in
Israel as a free nation.
  However, if "va'yifsach" refers to the actual 'korban
Pesach' (which seems to be the simple meaning of this word),
then this entire sentence 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 in slavery (hoping next year to be free) and living
outside the Land of Israel (hoping be next year in the Land of
Israel)!
  If so, then this quote from the very first Seder in Jewish
History is quite meaningful, for we begin MAGID 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.

AVADIM HAYINU.
     To appreciate the opening statement of this section, I
highly recommend that you first read (and study) Devarim 6:20-
25, noting its context from the beginning of that chapter,
i.e. the psukim of Shema Yisrael that begin 6:4.  Note how
6:20 is a question about the very purpose (and reason for) all
of the mitzvot that God commands Bnei Yisrael; while "avadim
hayinu" is only the first line of a four line answer that
explains why God chose us, and why we are obligated to keep
all of His laws.
     Hence, it is not by chance that the Haggada uses
specifically this pasuk to explain why we are obligated to
'tell the story of the Exodus' every year. [Note as well
Shmuel's opinion in "matchilim b'gnut" in the tenth perek of
Mesechet Psachim".]
     Note as well how the pasuk of "v'otanu hotzi m'sham
lmaan. [for the purpose of]..." is quoted at the end of MAGID
in the "bchol dor v'dor" section - and not by chance!
     If you are familiar with our Intro shiur to Sefer
Devarim, in regard to the structure of the main speech,
Chazal's choice of this phrase to begin our answer to the "ma
nishtana" takes on additional significance.

YACHOL M'ROSH CHODESH
     To appreciate the "hava amina" for why one might think
that the mitzvah to tell the story may begin already from Rosh
Chodesh, carefully review Shmot 12:14 - noting what day the
phrase "ha'yom ha'zeh" may be referring to, based on its
context from Shmot 12:1-6.  In other words, the day referred
to in the phrase: "v'haya ha'YOM HA'ZEH lachem l'ZICHARON"
could either be rosh Chodesh (based on 12:1-2) or the day that
the korban Pesach was offered (i.e. the 14th during the day
towards evening ="yachol m'b'od yom", based on 12:6).  The
conclusion however is that the mitzvah can only be fulfilled
on the evening of the 15th, based on Shmot 13:8 in the context
of 13:3-8!  Read those psukim carefully, and you'll see why.
  [Note as well the connection between 12:14 & 12:15-20, as
  well as the connection between 12:14-23 with 13:3-8!.]

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

BRIT BEIN HA'BTARIM (or Ethics & the Exodus)
     Even though we discussed this topic of God's original
covenant with Avraham (forecasting the Exodus) at length in
our shiur on MAGID, I'd like to add one additional point.
[The points below can serve as an outline, iy"h, a full shiur
on this topic will be ready on chol ha'moed.]
     The fact that God had already 'promised' Avraham Avinu at
the same time when he was first chosen - 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) - begs us to search for
a thematic reason for the necessity of this bondage.
  [Indeed some commentators see 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.]

V"ZACHARA KI EVED HA'YITA B'ERETZ MITZRAIM]
     A rather obvious Biblical 'hint' to what the nation would
'gain' from this difficult experience; may be alluded to in
the numerous commandments that Bnei Yisrael receive at Matan
Torah (after leaving Egypt) that include the special
'reminder' of "v'zacharta ki eved ha'yita b'eretz Mitzraim".
Most often, this phrase is found not as a separate mitzvah,
but rather as an additional comment following a law concerning
the proper treatment of the 'less-fortunate' - 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
.
  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, towards 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, 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.

  In light of the numerous sources in Sefer Devarim as well in
this regard, we may have an additional reason for why Chazal
chose Mikra Bikurim - from Devarim chapter 26 - as the
official 'formula' by which we tell the story.  Note not only
how the declaration in 26:5-9 constitutes a thanksgiving to
God for His fulfillment of brit bein ha'btarim, but notice
also the closing line in 26:11, where once again we are called
upon to be sure that the stranger and Levite share in our
happiness (for they have no Land of their own, and hence not
able to bring their own first fruits).
  It should also not surprise us that the next law, "vidduy
maasrot" at the end of every three years, emphasizes this very
same theme.  Simply read its opening statement in 26:12-13,
focusing on the need of the farmer to give the necessary
tithes to the poor and needy, the orphans, widows, and
strangers.  Only afterwards does he have the ethical 'right'
to pray to God that He should continue to bless the land and
its produce - see 26:15!  This law forms a beautiful
conclusion for many of the earlier laws in the main speech of
Sefer Devarim, again a set of laws originally given to Bnei
Yisrael at Har Sinai (see Devarim 5:28).

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

  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 us 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 both
particular (in relation to the obligations of the Jewish
people) and universal (in relation to their purpose - the
betterment of all mankind).
====

  [One should also 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.
    See Seforno's intro to Sefer Shmot and his commentary on
    Shmot 1:13.  .]

V'HI SH'AMDA... ELAH SH'B'CHOL DOR V'DOR
OMDIM ALEYNU L'CHALOTEINU
     Unfortunately, this statement remains true in our own
generation, as Israel is still threatened by its many enemies.
As we thank God for His Providence over our history and its
purpose, no Seder should pass over without a mention of
gratitude to the brave soldiers of Israel's armed forces, and
our prayers that God watch over them.  They form the front
line that protect our 'freedom' to become God's special
nation.
  Just as we thank God for providing us with food, even though
we must toil the soil ourselves; so too when we thank God for
protecting us in every generation, we must realize that this
often requires the act of man as well.  As we thank God who
oversees our protection, we must show our gratitude as well to
the soldiers who rise to this challenge.  With this in mind,
I'd like to close these short thoughts on the Sefer with a
personal note.
     This morning (the 13th of Nisan), I attended the memorial
service for Lt. Daniel Mandel z"l (unfortunately, the son of
my neighbor in Alon Shevut), a young officer in the elite
"sa'yeret ha' Nachal" infantry unit, who fell exactly one year
ago leading an operation to capture terrorists in Shechem, who
were planning yet another Seder massacre.
     Those who eulogized him noted not only his bravery and
leadership, but also his ability to inspire his soldiers to
support one another, especially in difficult situations, and
his keen ability to bring out the good in all those who
surrounded him
  As the month of Nisan is not a time for eulogies, but rather
a time for inspiration, may Daniel's memory (even for those
who did not know him) be a source of inspiration for all of
us.
  May our sense of national unity and purpose at the Seder
remain with us during the difficult decisions that face our
people this coming year; and may God speedily send us Eliyahu
ha'Navi - not only to punish our enemies, but also to help
guide us in the proper direction.

                   chag samayach,
                   menachem

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