[Par-reg] MAGID - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Mon Apr 14 04:41:00 EDT 2008
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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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For self study on Shabbat ha'Gadol - [or the week
before Pesach]
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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