[Par-reg] A GUIDE FOR MAGID - part One [Its Biblical Roots]

Tue Apr 7 05:34:49 EDT 2009

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THE TANACH STUDY CENTER  www.tanach.org

In Memory of Rabbi Abraham Leibtag

Shiurim in Chumash & Navi by Menachem Leibtag

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 UNDERSTANDING MAGGID - A biblical Perspective  

[revised 5769]

Expression of Gratitude 

or

 Recogniton of Destiny

What are we supposed to 'remember' at the Seder:

1) How God took us out of Egypt – [miracles etc.]

Or

2) How we were once slaves in Egypt, but God saved us

Sounds like the same mitzvah?

        If you study Chumash carefully, you'll immediately
notice how they are two very different commandments; one
that applies specifically to the Seder night, while the
other applies all year long.  

        In the following shiur, as we discuss how we
fulfill the mitzvah of MAGID, we will show how this
distinction can help us appreciate the mtizvot of the
Seder. 

[The following shiur, on the Biblical source for Magid, is
the first in a series of three shiurim on the Haggada.
The second shiur will discuss how we [don't] tell the
story in MAGID, while the third will be an in depth
discussion of its various sections.

Part One: THE SOURCE FOR MAGGID in Parshat Bo

Ask most anyone, what's the source for our Biblical
obligation to recite MAGID; they'll answer: "ve-higadta
le-bincha...".

That answer, even though correct, is far from complete;
for it is impossible to understand that pasuk (Shmot13:8),
without studying its context in Parshat Bo.

We begin our shiur by doing just that, i.e. by quoting
that entire commandment – as described in Shmot 13:3-8.

ג וַיֹּאמֶר מֹשֶׁה אֶל-הָעָם, זָכוֹר אֶת-הַיּוֹם הַזֶּה
אֲשֶׁר יְצָאתֶם מִמִּצְרַיִם מִבֵּית עֲבָדִים, כִּי
בְּחֹזֶק יָד, הוֹצִיא יְהוָה אֶתְכֶם מִזֶּה; וְלֹא
יֵאָכֵל, חָמֵץ.  ד הַיּוֹם, אַתֶּם יֹצְאִים, בְּחֹדֶשׁ,
הָאָבִיב.   ה וְהָיָה כִי-יְבִיאֲךָ יְהוָה אֶל-אֶרֶץ
הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַחִוִּי
וְהַיְבוּסִי, אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ לָתֶת לָךְ,
אֶרֶץ זָבַת חָלָב, וּדְבָשׁ; וְעָבַדְתָּ אֶת-הָעֲבֹדָה
הַזֹּאת, בַּחֹדֶשׁ הַזֶּה.  ו שִׁבְעַת יָמִים, תֹּאכַל
מַצֹּת; וּבַיּוֹם, הַשְּׁבִיעִי, חַג, לַיהוָה.     ז
מַצּוֹת, יֵאָכֵל, אֵת, שִׁבְעַת הַיָּמִים; וְלֹא-יֵרָאֶה
לְךָ חָמֵץ, וְלֹא-יֵרָאֶה לְךָ שְׂאֹר--בְּכָל-גְּבֻלֶךָ.
ח וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר:  בַּעֲבוּר
זֶה, עָשָׂה יְהוָה לִי, בְּצֵאתִי, מִמִּצְרָיִם.

"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, AND no chametz shall not be
eaten.

Today you are leaving in the month of the spring.
[Therefore], when you come to the land of Israel... you
shall keep this practice in this month:  Eat matza for 7
days, and on the 7th day a holiday... Matzot must be eaten
during these seven days and no chametz or leaven can been
seen..." And you must TELL your son on THAT day, saying:
for the sake of this - God did for me when he took me out
of Egypt" 

(Shmot 13:3-8)

        As you review these psukim, notice that they
include what appears to be many commandments; e.g. to
remember the day you left Egypt; NOT to eat "chametz"; to
eat matza for seven days; not to see chametz, and to tell
'something' to your children on 'that' day, etc. [Pay
attention to this 'intentional' ambiguity.] 

To appreciate how these various commandments are not only
related to one another, but could even be understood as
one commandment; we must first consider WHEN they were
first given by Moshe to Bnei Yisrael.

MATZA FOR 'BREAKFAST'

Recall how Bnei Yisrael were in quite a rush when they
left Egypt.  Immediately after the Tenth Plague struck,
the Egyptians had rushed them out to go worship their God
in the desert.  They were in such a hurry to leave, that
they didn't even have time to bake their dough properly as
bread (see 12:33-34); so instead they baked their dough as
'matza' on the next day, when they set up camp in Succot
(see 12:37-39).  

It was only after experiencing this 'matza only - for
breakfast & dinner' predicament, that Bnei Yisrael receive
the above command from Moshe Rabeinu.  With this backdrop,
let's try to understand its opening line:

"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, AND no chametz shall not be
eaten"

 (Shmot 13:3)

        From this pasuk alone, this seems to be TWO
separate commands – (1) to 'remember' the day of the
Exodus, and (2) not to eat "chametz".  However, from the
psukim that follow (that we will now quote), it becomes
quite clear that these comprise simply ONE commandment -
to be kept once a year: 

"Today you are leaving in the month of the spring.
[Therefore], when you come to the land of Israel... you
shall keep this 'avoda' [practice/ service/ ritual?] in
this month:

Eat matza for seven days, and on the 7th day a holiday...

Matzot [alone] must be eaten during these seven days and
no chametz or leaven can been seen..."  (see Shmot 13:4-7)

        As you review these psukim, note how they explain
the opening line (13:3) as one commandment  - i.e. the
manner by which Bnei Yisrael will 'remember' the day of
the Exodus – will be by eating only matza, and by not
eating any chametz  – for seven days.  This mitzvah will
be kept once a year in the spring; on the anniversary of
that event:

        It is only because this generation had just shared
this common experience of eating matza (and ONLY matza) on
their journey from Egypt to the desert - that eating matza
a year later in the spring would remind them of how they
left Egypt. 

However, this association would only come natural to this
generation - but, for future generations (who did not
experience these events), eating matza for seven days
would not remind them of anything (UNLESS they knew that
story).  Therefore – the final pasuk of this commandment
ties everything together:

"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).

This is the very pasuk that everyone quotes as the source
for MAGID – but now it becomes quite evident why.  The
primary mitzvah is to 'Remember the day that you left
Egypt – by eating matza'; but this commandment is only
meaningful for future generations - if we explain the
historical connection to the next generation; by telling
the story of the Exodus to 'our children' (as they wonder
why there is only matza to eat for seven days). 

In light of this background, let's study this last pasuk
(13:8) once again, in an attempt to understand its various
ambiguities, as highlighted in our above transliteration.

YACHOL M'ROSH CHODESH

        Let's begin with the phrase "ha'yom ha'hu" [And
you shall tell your children on THAT DAY] - as it also
happens to be a discussion in the Haggada itself:

Based on its context (from 13:3-6) 'that day' could be
understood in several ways.   Because the previous psukim
(13:4-5) clearly emphasize this 'month of spring' [chodesh
ha'viv], 'that day' may refer to the first day of Nisan
[which is the "hava amina" of "yachol m'rosh chodesh"]. 

However, based on 13:6-7, it seems more likely that this
phrase refers to 'THAT day' that you left Egypt, or 'THAT
day' when you begin eating only matza (i.e. the 15th of
Nisan).

[Whether this refers to 'day time' or 'the evening' of the
15th will be discussed in our detailed study of MAGID.]

If 'that day' indeed refers to the day we are eating
matza, then the word 'zeh' must refer to the matza that we
must eat for seven days (again based on its context - from
13:6-7). 

[See also Ibn Ezra's commentary to 13:5-6.]

Rashi argues, that "zeh" refers not only to the matza, but
also the Korban Pesach, for he understands that the phrase
"ha'avoda ha'zot" in 13:5 refers to the "korban Pesach"
(see Rashi 13:5, based on 12:24-27).  If that
interpretation is correct, then "zeh" may refer as well to
the Korban Pesach – which was eaten together with matza
and maror. 

RABAN GAMLIEL …. - 

If we follow Rashi's interpretation, then this pasuk seems
to reflect precisely Raban Gamliel's opinion in the Mishna
- that we quote at the end of MAGID:

"Anyone who doesn't say [explain] these three things on
Pesach did not fulfill their obligation [of "v'higadta
l'bincha…"] – pesach, matza, & maror."  [Mishnayot
Pesachim 10:5]

According to Raban Gamliel, this pasuk implies that we
must explain to our children the connection between these
mitzvot and the story of the Exodus; otherwise, eating
matza would not accomplish the goal of 'remembering the
Exodus'.

In light of this, let's see how this affects our
understanding of the second half of this pasuk.

BA'AVUR: BECAUSE – OR -  FOR THE SAKE OF…

The phrase "baavur zeh", which introduces what we must
tell our children, is quite difficult to translate, for
there appears to be some key words missing from this
pasuk. Let's highlight these ambiguities in the following
quote:

"We must tell our children on that day saying: BA'AVUR
[because of/ for the sake of?] - this [matza?] God did for
me [these miracles?] - when I left Egypt."   (see Shmot
13:8)

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 - that we are
commanded to explain to our children that God took us out
of Egypt IN ORDER that we can eat matza; implying that God
intentionally placed Bnei Yisrael in slavery in order to
redeem them  - so that we would keep His mitzvot! 

Rashi provides a very similar explanation, but widens its
scope by stating that God took us out of Egypt in order
that we would keep ALL of His mitzvot, such as pesach
matza & maror.

[Chizkuni offers a similar explanation, with a slightly
different twist - i.e. in the ZCHUT (in merit) for our
readiness to perform the mitzvot of pesach matza & maror
for all generations - God redeemed us from Egypt.]

So which explanation makes more sense?

        We posit that both are correct – and that may be
the very purpose of the Torah's ambiguity in this pasuk –
as it should be interpreted in both manners!  

To explain why, we shall show how:

Ramban's approach is "pshuto shel mikra" 

- the simple meaning of the text, 

while Rashi's approach is "pshuto shel Torah" 

– reflecting an underlying theme of the Bible!

        We shall also show how:

Ramban's approach focuses on 'expression of gratitdue' 

The need to thank God for taking us out of Egypt.

while Rashi's approach focuses on 'recognition of destiny'

Our need to understand the purpose of that redemption.

Let's explain.

        Based on the first part of our shiur, Ramban's
interpretation makes the most sense – for he explains that
we must explain to our children that we are eating matza
to remember how God took us out of Egypt in a miraculous
manner.  As 13:3 is one command – to remember how God took
us out of Egypt by eating matza- we must explain to our
children why eating matza reminds us of those events. 

        We refer to this as "pshuto shel mikra", for it
explains not only the flow of psukim in 13:3-8, but also
the reason why the Torah went out of its way in chapter
twelve to explain how Bnei Yisrael took their dough on
their shoulders when they were rushed out of Egypt, and
how they baked it as matzot in Succot.

        If so, then this mitzvah would fall under the
category of "hakarat ha'tov" – expression of gratitude; as
we must be thankful to God for taking us out of Egypt and
granting us our freedom from slavery.   As we must be
eternally thankful to God for our freedom, we must
remember these events on a yearly basis, and eating matza
will help remind us of the miraculous nature of those
events. 

[Note how make specifically this point in the opening
section of Magid when we recite the "avadim ha'yinu"
paragraph.

However, according to Rashi and Ibn Ezra's understanding
of this pasuk (13:8), the primary mitzvah at the Seder
should be not be only to explain to our children what
happened, but also why it happened.

In other words, we are not simply telling the story as an
expression of our gratitude; but rather in 'recognition of
our destiny'. We must teach our children that there was a
purpose in our redemption; not only to be free from
slavery, but more so to enable us to serve God – by
keeping His mitzvot all year long. 

So what causes Rashi and Ibn Ezra to explain these psukim
in a different manner?  

The answer that we will now suggest we refer to as "pshuto
shel Torah" –for it reflects an underlying theme that
emerges when one studies (and ties together) the books of
Breishit, Shmot and Devarim.

"BARUCH SHOMER HAVTACHATO"

        Let's begin with the very paragraph in MAGID that
seems to reflect the theme of "hakarat ha-tov" –
expression of gratitude, where we thank God for keeping
His promise to Avaham Avinu:

"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:

'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.

        However, if there was wise-guy [or 'chutzpedik'
son] at the table, he could ask a very good [but
'cynical'] question: 

Why should we thank God for keeping His promise to take us
out of Egypt, after all - it was He who also promised to
put us into slavery in the first place! 

To answer that question, one must consider to numerous
commandments found later on in Chumash – that include a
'gentle reminder' about the fact that we (as a nation)
were once slaves (or strangers) in the Land of Egypt.  For
example:

*          Shmot 22:20 & 23:9  (note also the type of
mitzvot recorded between these two psukim)

*          Note especially "v'atem y'datem et nefesh
ha'ger" in Shmot 23:9.

*          Devarim 10:12-20 (noting same phrase as Shmot
22:20)

*          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 15:12-15, in regard to gifts for an
"eved ivri"

*          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

Based on these numerous references to 'remember our
slavery' – it can't be that it was only 'by chance' that
we endured such hardship in Egypt; rather, it appears that
there was some educational purpose for this historical
process of slavery, followed by a miraculous redemption.  

[See concept of "kur ha'barzel" –  a smelting furnace
(that strengthens the metal) - and its context in Devarim
4:20.]  

This assumption may be what leads to Rashi & Ibn Ezra's
understanding of our obligation to 'tell the story of the
Exodus' – for it stems not only from our need to remember
what happened, but more so - from our need to remember why
it happened.  In essence, we are 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..

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.  

        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.)  .]

The answer lies in the numerous mitzvot (noted above)
given to Bnei Yisrael at Har Sinai at Matan Torah – 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 that list of
sources in your Chumash, paying careful attention to when
and how this phrase is presented, noting both its topic
and context:

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!]

As Am Yisrael is chosen to become God's model nation (see
Devarim 4:5-8), these laws 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.]

This 'national history' - the collective experience of
being taken advantage of by a tyrant nation - 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.

This also explains the logical connection between the once
a year mitzvah to eat matza – to 're-live' that experience
– to feel as though it was your were there [see "bchol dor
v'dor" paragraph in Maggid], and the daily commandment to
remember the Exodus.  As Sefer Devarim explains:

"Observe the spring month and offer a Pesach to God.. You
shall not eat any chametz with it, [instead] eat only
matza for those seven days , the bread [that reminds us]
of our affliction – for you were rushed out of Egypt – IN
ORDER that your remember this day that you left Egypt ALL
THE DAYS OF YOUR LIVES…  [see Devarim 16:1-4] 

Sefer Devarim is quite explicit, that by eating matza for
seven days, once a year – we will remember the events of
the Exodus every day during the remainder of the year.
However, that memory should affect our daily behavior –as
emphasized numerous times in Sefer Devarim. 

[See also ben Zoma's drasha that we quote in Magid .]

THE DAILY MITZVA

Finally, the very pasuk that Chazal chose that we must
recite twice a day to 'remember' the Exodus on a daily
basis may allude as well to this very same point:

"I am the Lord your God who took you out of Egypt IN ORDER
to be your God...".    (see Bamidbar 15:41)

In other words, God took us out of an Egypt in order that
He become our God.  Our deeper understanding of the
purpose of those events 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 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."

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 once a year mitzvah to 'tell
the story', and the daily reminder to 'remember our
slavery' both stem from the same Biblical theme.  

As such, the seder becomes a time not only for:

'thanking' God for our freedom; but also a time for:

 'thinking' about why He took us out   

                                      chag sameiach,     

menachem

FOR FURTHER IYUN

A. MAGID & SEFER DEVARIM

        For those of you familiar with our Intro shiur to
Sefer Devarim (i.e. in regard to the structure of the main
speech), it will be easier to appreciate why the Haggada
begins its answer to the "ma nishtana" with "avadim
hayinu...".   [Or basically, Shmuel's opinion for
"matchilim b'gnut" in the tenth perek of Mesechet
Psachim"/ see 116a.]

        Recall how that speech began in chapter 5, where
Moshe Rabeinu introduces the laws [the "chukim
upmishpatim"] by explaining how they part of the covenant
that God had made with Am Yisrael at Har SinaI; while the
laws themselves began with the famous psukim of Shema
Yisrael that begin in 6:4.  

In that context, the question in 6:20 concerns the
inevitable question of children relating to the very
purpose for keeping all of these laws, while the phrase
"avadim hayinu" (see 6:21) is only the first line of a
four line answer to our children, that explains why God
chose us, and why we are obligated to keep all of His laws
(see 6:20-25).

        Hence, it is not by chance that the Haggada uses
specifically this pasuk to explain why we are obligated to
'tell the story of the Exodus' every year, as that very
pasuk begins the Torah's explanation for why we are
obligated to keep all of God's laws. 

        Note as well how the pasuk of "v'otanu hotzi
m'sham lmaan. [for the purpose of]..." (see 6:22-23) is
quoted at the end of MAGID in the "bchol dor v'dor"
section - and not by chance!

Recall as well how the final mitzvot of this lengthy
speech are found in chapter 26, namely "mikra bikkurim"
and "viddui maasrot". 

In light of our study of Sefer Devarim and the sources in
Sefer Shmot for Maggid (relating to how the experience in
Egypt served to sensitize the nation - to act properly
once they become sovereign in their own land), one can
suggest an additional reason for why Chazal chose Mikra
Bikurim - from Devarim chapter 26 - as the official
'formula' by which we tell the story.  Note not only how
the declaration in 26:5-9 constitutes a thanksgiving to
God for His fulfillment of brit bein ha'btarim, but notice
also the closing line in 26:11, where once again we are
called upon to be sure that the stranger and Levite share
in our happiness (for they have no Land of their own, and
hence not able to bring their own first fruits).

It should also not surprise us that the next law, "vidduy
maasrot" at the end of every three years, emphasizes this
very same theme.  Simply read its opening statement in
26:12-13, focusing on the need of the farmer to give the
necessary tithes to the poor and needy, the orphans,
widows, and strangers.  Only afterwards does he have the
ethical 'right' to pray to God that He should continue to
bless the land and its produce - see 26:15!  This law
forms a beautiful conclusion for many of the earlier laws
in the main speech of Sefer Devarim, again a set of laws
originally given to Bnei Yisrael at Har Sinai (see Devarim
5:28).

B. AVADIM HAYINU & 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!

        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!

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