[Par-reg] FOR MAGID - Part Two / How we [don't] tell the story

Tue Apr 7 08:38:29 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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 HOW WE [DON'T] TELL THE STORY IN MAGID  

[revised 5769]

        Even though the primary obligation of the Seder
evening is to 'tell the story' of Yetziat Mitzrayim, when
we read Maggid at the Seder, it is not very clear where
that story actually begins (or ends).  To determine when,
where, and how we actually fulfill this mitzva, we will
examine Maggid - one paragraph at a time.  

        As we study each paragraph, we will ask ourselves:
is this part of the story? 

        If it is, then we can determine how we tell the
story.

        If it's not, then we must explain why this
paragraph is included in Maggid nonetheless. 

[The following shiur may be quite important, for as we
will explain, one could easily sit through an entire
Seder, but not fulfill this important mitzvah! To help
follow this shiur, we have attached a pdf file - with all
of Maggid on one page!]

WHERE SHOULD WE BEGIN?

        Let's contemplate for a moment where would be the
best (or most logical) point to start the story of Yetziat
Mitzrayim from.  One could entertain several
possibilities. 

        The simplest and most obvious approach would be to
begin with Bnei Yisrael's enslavement in Egypt.  In fact,
this is precisely where Sefer Shmot begins! 

        On the other hand, one could start a bit earlier
with the story of Yosef and his brothers, for that would
explain how Bnei Yisrael first came to settle down in
Egypt.  However, if we continue with that logic, we could
go back another generation to the story of Yaakov, or even
back to story of Avraham Avinu.  [Or maybe even back to
the story of Creation!]

        This dilemma appears to be the underlying reason
behind the Talmudic dispute between Rav and Shmuel.  Let's
explain:

THE MISHNA in Mesechet PESACHIM

        The Mishna in the tenth chapter of Mesechet
Pesachim sets some guidelines concerning how to fulfill
this obligation 'to tell the story', including one that
deals with its format: 

"matchilim bi-gnut u-mesaymim be-shevach" - 

- We begin our story with a derogatory comment, and
conclude it with praise.

In the Gemara's subsequent discussion (see Pesachim 116a),
we find two opinions concerning what this opening comment
should be:

*         Rav - "Mi-tchila ovdei avoda zara..." - At
first. our ancestors were idol worshipers..."

*         Shmuel - "Avadim hayinu..." - We were once
slaves to Pharaoh in Egypt..."

        At the simplest level, it seems that Rav & Shmuel
argue concerning what is considered a more derogatory
statement- i.e. the fact that we were once slaves, or the
fact that we once idol worshipers.  However, this dispute
may also relate to a more fundamental question -
concerning where the story of Yetziat Mitzrayim actually
begins - from our slavery in Egypt (Shmuel), or from the
time of our forefathers (Rav). 

        In our study of Maggid, we will show how we
actually quote both of these opinions, but not as the
starting point of the story, but rather as important
statements of purpose.

        So where does the story begin?

        We will now begin our detailed study MAGGID not
only to answer that question, but also in an attempt to
better understand HOW we fulfill this mitzva of "sippur
Yetziat Mitzrayim" when we recite the Haggada.

'HA LACHMA ANYA' 

        The opening paragraph of MAGGID - 'ha lachma
anya..' is definitely not the story of Yetziat Mitzrayim,
but rather a quick explanation to the guests about the
MATZA on the table.  Let's explain why: 

        In the opening sentence, the leader of the Seder
explains how this 'special bread' on the table is what our
forefathers ate in Egypt; then he quotes what our
forefathers said to one another in Egypt as they prepared
to partake in the first Korban Pesach.

        "kol dichfin." - reflects how they invited one
another to join a common group to eat the korban Pesach
(see Shmot 12:3-6);

"hashta hacha." reflects their expression of hope that by
next year they would no longer be slaves in Egypt, but
rather a free people living in the land of Israel.

        Albeit its thematic importance, this section is
not the story itself - even though it does formsa very
meaningful introduction.

MAH NISHTANA

        Similarly, the 'ma nishtana' is not part of the
story.  Rather, we want the children to ask questions to
ensure that they will take interest in the story that we
are about to tell.  

        As our obligation to tell this story is based on
the pasuk "ve-higgadeta le-BINCHA" - and you must tell
your children... (see Shmot 13:8 / and our previous
shiur), it makes sense that we try to capture their
attention before we tell the story.  However, as you have
surely noticed, this section contains only questions, but
no answers. 

        It should also be noted that these 'four
questions' are really one question; i.e. - the one
question is: 'Why is this night different'?  Afterward,
the child brings four examples/questions to support his
claim that tonight is indeed different.

        It is for this reason that we never answer these
'four questions'; Rather, Maggid continues with the answer
to the 'one question' re: why this night is special.

'AVADIM HAYINU' 

        At first glance, the next paragraph: 'avadim
hayinu...' seems to begin the story.  [In fact, it appears
that we have followed Shmuel's opinion (in Pesachim 116a)
that we should begin the story with 'avadim hayinu'.]

        However, if you take a minute to carefully read
this entire paragraph, you'll immediately notice that this
paragraph does NOT begin the story of Yetziat Mitzrayim.
Instead, the 'avadim hayinu' section makes two very
important statements, which provide the answer the 'one
question' of WHY this night is so special.  Hence we
explain:

*     WHY we are obligated to tell this story - for had it
not been for this story of how God saved us from Egypt, we
would still be slaves till this day;

And, then we explain:

*     WHO is obligated to tell this story - i.e. 've-afilu
kulanu chachamim..' - and even if we [who gather] are all
very wise and learned and know the entire Torah, it
remains incumbent upon us to tell that story; and the more
we elaborate upon it, the better!

        From this paragraph, it appears that before we
actually tell the story, the Haggada prefers to first
discuss some fundamentals relating to the nature of our
obligation! 

        The first statement deals with a fundamental
question regarding why this story is meaningful to all
future generations, even though we will be discussing an
event that took place thousands of years earlier.

        The second statement comes to counter a possible
misunderstanding, based on the source-text of
"ve-higgadeta le-bincha..."  - that this mitzva applies
only to teaching children [i.e. those who never heard this
story].  Therefore, before we tell the story, the Haggada
must remind us that everyone is obligated to discuss the
story - even 'know it alls'.

[In the next shiur we will discuss this section in more
detail in light of Devarim 6:20-25.]

MA'ASEH BE-R. ELIEZER...

        To prove this second point of the 'avadim hayinu'
paragraph (that even ' know it alls' are obligated to tell
the story), the next paragraph in MAGGID quotes a story of
five great Torah scholars (in fact Tannaim) who gathered
for the Seder in Bnei Brak.  Even though they certainly
knew the story; nonetheless they spent the entire evening
(until dawn the next morning) discussing it. 

[This reflects a classic format for a Rabbinic statement.
First the Rabbis state the obligation [in our case, that
everyone is obligated to tell the story - even 'know it
alls'] - afterward they support that ruling by quoting a
story [in our case, the story of the five scholars who
spent the entire evening discussing the story of the
Exodus, even though they surely knew it.]

Even though the Haggada does not quote their entire
conversation of that evening, the next paragraph does
quote one specific discussion.  Let's explain why:

AMAR RABBI ELIEZER BEN AZARYA...  

The specific discussion that we quote concerns the
Biblical source for our daily obligation to 'mention' the
story of the Exodus (see Devarim 16:3).  In Hebrew, this
obligation is commonly referred to as "zechira" [to
passively remember], in contrast to our 'once a year'
obligation at the Seder of "sippur" - to actively tell the
story of the Exodus.

Most likely, the Haggada chose to quote this specific
discussion as it relates to the obvious connection between
these two mitzvot ("zechira" & "sippur").  

One could suggest that the story we tell at the Seder
("sippur") serves as the reference point for our daily
mention ("zechira") of the Exodus - when we recite the
third 'parshia' of keriyat shema (see Bamidbar 15:41),
every morning and evening.  To mention this story on a
daily basis only becomes meaningful if we first 'tell the
story' in full (at least once a year).  

We should note as well that the very pasuk: "I am the Lord
your God who took you out of the Land of Egypt to be for
you a God" (Bamidbar 15:41) supports the opinion of Rashi
& Ibn Ezra (on Shmot 13:8) that we must explain to our
children that God took us out of Egypt in order that we
keep His commandments.

Notice however, that we are still discussing the nature of
our obligation - but the story itself has not yet begun! 

THE FOUR SONS

        The next section of MAGGID - beginning with
'baruch ha-Makom', discusses the Four Sons.  Here again,
we do not find the actual story of Yetziat Mitzrayim,
rather another aspect of 'defining our obligation', as
this section discusses HOW we should tell the story. 

This section reflects the statement in the Mishna: '"l'fi
da'ato shel ha-ben, aviv melamdo" - based on the level of
the child, the parent should teach [the story].  [See
Pesachim 116a.]

Based on this dictum, the Haggada quotes a Mechilta, which
offers four examples of how to tell the story to different
types of children - each example based on a pasuk in
Chumash (where the father answers his son).  

        The opening statement of this section: 'baruch
ha-Makom...' serves as a 'mini' "birkat ha-Torah" [a
blessing recited before Torah study], as we are about to
engage in the study of a Mechilta - the Midrash on Sefer
Shmot.  The quote itself begins with "keneged arba banim
dibra Torah..."

This section certainly teaches us HOW to be a 'dynamic'
teacher as we tell this story, and adapt it to the level
of our audience.  However, note once again that the story
has yet to begun!

"YACHOL ME-ROSH CHODESH" 

        In the next section, beginning with: 'yachol
me-rosh chodesh...' we discuss yet another aspect of our
'obligation to tell the story' - this time concerning WHEN
we are obligated.  Here, the Haggada quotes an analytical
discourse which arrives at the conclusion that the story
must be told on evening of the Seder.

        Once again, we find another definition relating to
our obligation to tell the story, but we haven't told the
story yet!

A Quick Summary 

 As you probably noticed, this last section is simply one
of many that discuss 'secondary' topics before we actually
begin to tell the story of yetziat Mitzrayim?  Note the
topics that we have discussed thus far:

        A.  WHY we are obligated to tell the story-
["avadim hayinu"]

        B.  WHO is obligated to tell the story - ['even
know it alls']

        C.  HOW we are obligated to tell the story - [the
'Four sons']

        D.  WHEN we are obligated to tell the story -
["yachol.]

At most Seders, probably at least an hour has gone by, but
we haven't even begun to tell the story!

"MI-TCHILA OVDEI AVODA ZARA..."

        After defining the various aspects of our
obligation, it appears that MAGGID finally begins telling
the story with the paragraph that begins with "mi-tchila
ovdei avoda zara..." (apparently following Rav's opinion
in Pesachim 116a).  

If so, it would seem that we actually begin the story with
the story of our forefathers [the Avot] and how Avraham
grew up within a family of idol worshipers. 

However, if you read this paragraph carefully, you'll
notice it isn't a story at all.  Instead, the Haggada is
making a very important statement, and then proves that
statement with a text-proof from Yehoshua chapter 24.

        To appreciate what's going on, let's take a closer
look at this statement and its proof.

The Statement:

"Mi-tchila ovdei avoda zara.hayu.avoteinu, ve-achshav
kirvanu ha-Makom le-avodato"

At first, our forefathers were servants to strange gods -
but now, God has brought us closer to Him - [in order] to
serve Him!

The Proof:

"And Yehoshua said to the people: 'Thus says the LORD, the
God of Israel: Your fathers dwelt in the past - beyond the
River, even Terach - the father of Avraham, and the father
of Nachor - and they served other gods. And I took your
father Avraham from beyond the River, and led him
throughout all the land of Canaan, and multiplied his
seed.and Yaakov and his children went down into Egypt"
(see Yehoshua 24:2-4).

        This statement should not surprise us, for once
again we find the Haggada emphasizing the point (discussed
above) that God chose the people of Israel for a purpose -
i.e. to serve Him! 

This statement of 'mi-tchila' will set the stage for the
story that we are about to tell - for it explains why God
originally chose Avraham - i.e. to become the forefather
of a nation that will serve Him.  Even though the story
itself has not yet begun, the next paragraph will explain
its connection to the story that we are about to tell.

"BARUCH SHOMER HAVTACHATO"

        In the next paragraph we find yet another
'statement' (and not a story) followed by a proof-text,
that relates once again to God's original choice of our
forefathers.  

Statement:

"Baruch shomer havtachato... - Blessed is He who keeps His
promise [of redemption] to Am Yisrael, for God had
calculated the end [time for redemption] as He had
promised Avraham Avinu at brit bein ha-btarim.  As God
stated:

Proof:

'Know very well that your offspring will be strangers in a
foreign land which will oppress and enslave them for four
hundred years.  But that nation who will oppress them I
will judge, and afterward they will go out with great
wealth" 

                                                      [See
Breishit 15:13-18].

In this statement, we thank God for keeping His promise to
Avraham Avinu, at "brit bein ha-btarim", to ultimately
redeem Bnei Yisrael from their affliction, after some four
hundred years.

Recall how the previous paragraph explained that God had
chosen our forefathers to establish a nation to serve Him.
This paragraph connects that theme to the story of the
Exodus, for the slavery forecasted in this covenant ["brit
bein ha'btarim"] - was to serve as a 'training experience'
that would facilitate the formation of that nation. [See
our discussion of this topic in the previous shiur.]

Hence, this paragraph explains why the story of the Exodus
must begin with "brit bein ha'btarim" - but we haven't
told the story yet!

"VE-HEE SHE-AMDA"

        As we lift our cups and recite the "v'hee sh'amda"
- we declare yet another important statement, connecting
that covenant (and the events of the past) with today:

"ve-HEE she-amda la-avoteinu ve-LANU " 

- And it is THIS [Promise that was part of the COVENANT,
i.e. brit bein ha-btarim] which stood for our fathers, AND
for us as well.  For not only once [in our history] did
our enemies try to destroy us; but in EVERY generation we
are endangered, but God comes to save us [for the sake of
His covenant]."

The word "hee" in this statement obviously refers to the
promise ['havtacha'] of brit bein ha-btarim (mentioned in
the previous paragraph).  This statement is so important
that our custom is to raise the cup of wine before
reciting this proclamation!

        Here we explain that "brit bein ha-btarim" was not
merely a 'one-time coupon' promising one major redemption,
but rather it defined an eternal relationship between God
and His people.  The events of Yetziat Mitzrayim are only
the initial stage of this everlasting relationship.
Therefore, anytime in our history, whenever our nation is
in distress - God will ultimately come to redeem us -so
that we can serve Him. 

        This paragraph provides us with a deeper
understanding of why every generation must tell-over the
story of Yetziat Mitzrayim, but once again - it's not THE
story.  

At most Seder's - over an hour has passed, and most people
are paying more attention to their watches than to their
Haggada - yet we still haven't told the story!

"TZEY U-LMAD" / "ARAMI OVED AVI"

        With this 'thematic background' complete, the
Haggada is finally ready to tell the story (for those who
are still awake).  However, as you may have noticed, we do
not tell the story in a straightforward manner. 

        Take a careful look at the next section of MAGGID,
noting how the Haggada takes four psukim from Devarim
26:5-8, and quotes them one word (or phrase) at a time.
Each quote is followed by a proof of that phrase, usually
from either the story of the Exodus in Sefer Shmot or from
a pasuk in Sefer Tehillim. 

[To verify this, be sure to first review Devarim 26:1-9
before you continue.]

        This section begins with "tzey u-lmad: ma bikesh
Lavan...." which is simply a drasha of the opening phrase
'arami oved avi', and then continues all the way until the
drasha concerning the Ten Plagues.  Even though this
section constitutes a rather elaborate Midrash on four
psukim from 'mikra bikkurim' (Devarim 26:5-8) - this is
how and where we tell the story!

        The reason why MAGGID chooses this format to tell
the story is based once again on a statement in the Mishna
in the tenth chapter of Masechet Pesachim: 

"ve-dorshin me-arami oved avi ad sof ha-parasha" - 

and then we elaborate on the psukim from 'arami oved avi'
until the end of that unit"

And that is exactly the format that our Haggada follows! 

We quote Devarim 26:5-8, word by word, or phrase by phrase
- quoting a 'drasha' for each; and that becomes the
'framework' for telling over the story of Yetziat
Mitzrayim. ['arami oved avi' is merely the first drasha.]

 Even though 'technically' it would suffice to simply
quote these psukim, we elaborate upon them instead, in an
effort to make the story more interesting and meaningful.
[In fact, we are quoting a Sifrei - the Midrash on Sefer
Devarim, which most probably was composed for this very
purpose.]

        From a 'practical' halachic perspective, this is a
critical point to understand - for in this section we
finally fulfill our obligation to TELL THE STORY - and
hence this section should be treated as the most important
part of MAGGID! 

[Unfortunately, this section is usually one of the most
neglected parts of the Haggada, since we are usually 'out
of steam' by the time we reach it.  Also, if one is not
aware of the elaborate nature of these quotes, it is quite
difficult to understand what's going on.  Therefore, it's
important that we not only pay attention to this section,
but we should also be sure at this point to explain the
details of the story to those who don't understand these
psukim, or these drashot.]

WHY MIKRA BIKKURIM?

        It is not by chance that Chazal chose to
incorporate a Midrash of "mikra bikkurim" - even though it
is rather cryptic - as the method through which we fulfill
our obligation of sippur Yetziat Mitzrayim.  Let's explain
why.

        Recall from our shiur on Parshat Ki Tavo, that
"mikra bikkurim" (see Devarim 26:1-10) serves as a yearly
proclamation whereby every individual thanks God for His
fulfillment of the final stage of brit bein ha-btarim. 

[This is supported by numerous textual and thematic
parallels between the psukim of mikra bikkurim (Devarim
26:1-9), and brit bein ha-btarim (see Breishit 15:7-18).
Note as well the use of the word 'yerusha' in 26:1 and in
15:1-8!]

        This proclamation constitutes much more than
simply thanking God for our 'first fruits'.  Rather, it
thanks God for the Land (see Devarim 26:3) that He had
promised our forefathers (in brit bein ha-btarim / see
Breishit 15:18).  The 'first fruits' are presented as a
'token of our appreciation' for the fact that God has
fulfilled His side of the covenant - as each individual
must now declare that he will be faithful to his side of
the covenant.  

        As mikra bikkurim constitutes a biblical 'nusach'
['formula'] through which one thanks God for His
fulfillment of brit bein ha-btarim, one could suggest that
it was for this reason that the Mishna chose these same
psukim as its framework for telling the story of Yetziat
Mitzrayim. 

[It very well may be that this custom to tell the story at
the Sefer with "mikra bikurim" began after the destruction
of the Temple (note that the Tosefta of Mesechet Pesachim
does not include this custom, while the Mishna (compiled
later) does include it!   Without the Temple, the
individual could no longer recite "mikra bikkurim".
However, we can at least remind ourselves of this yearly
need to proclaim our allegiance to God's covenant - by
quoting from "mikra bikurim" at the Seder!  

This may explain why the Haggada only quotes the first
four psukim of mikra bikkurim (where it talks about
Yetziat Mizraim) but not the pasuk that describes how He
bought us into the Promised Land.

Finally, note also the word 'higgadeti' in Devarim 26:3
and compare it with the word 've-higgadeta' in Shmot 13:8!

See also Rambam Hilchot Chametz u-Matza chapter 7,
especially halacha 4.]

THE MULTIPLICATION TABLES

        When you study the "drashot" of these four psukim,
note how the drasha of the final pasuk leads us directly
into the Ten Plagues.  At this point, the Haggada quotes
an additional drasha - by R. Yossi ha-Glili - that there
must have been 5 times as many plagues at the Red Sea than
were in Egypt [based on the ratio - 'etzba' of the Makkot
to 'yad' at Kriyat Yam Suf, i.e. hand/finger = 5/1].

        Then R. Eliezer and R. Akiva add multiples of 4x
and 5x for each plague - based on Tehillim 88:49.

[Note in the Rambam's nusach of MAGGID, he skips this
entire section.  This suggests that this Midrash is an
additional 'elaboration', but not a necessary part of the
story that we must tell.  In other words, if you need to
skip something, this section is a 'good candidate'.]

DAYENU

        Now that the story is finished, it's time for
'praise' -following the format of the Mishna "matchilin
bi-gnut u-mesaymim be-shevach' - and we will now explain
how DAYENU serves as a special form of HALLEL (praise). 

        You are probably familiar with all the questions
regarding what we say in Dayenu, for example, how could a
Jew say, let alone sing, that -'it would have been
enough'- even had God not given us the Torah?

And how could a 'zionist' say, let alone sing, that -'it
would have been enough'- even if God had not given us the
Land of Israel?

        However, the answer to all those questions is
rather simple, once one understands that each time we say
the word "dayenu" - it really implies that 'it would have
been enough - to say Hallel'.  

        In other words, we say as follows:

- Had God only taken us out of Egypt and not punished the
Egyptians, it would have been reason enough to say Hallel

-  Had He split the sea, but not given us the 'manna',
that alone would have been reason enough to say Hallel...

...  And so on. 

        With this background, the next paragraph of that
poem makes perfect sense:

"`al achat kama vekhama..."

 - How much more so is it proper to thank God for He has
performed ALL these acts of kindness ..

He took us out of Egypt, and punished them, and split the
sea, and gave us the manna etc.

In essence, this beautiful poem poetically summarizes each
significant stage of redemption, from the time of the
Exodus until Am Yisrael's conquest of the Land - stating
how each single act of God's kindness in that process
would be reason enough to say Hallel, now even more so we
must say Hallel, for God did all of these things for us. 

>From this perspective, "dayenu" serves a double purpose.
First and foremost, it concludes the story with "shevach"
[praise]. and qualifies the Hallel that we are about to
sing.  However, it could also be understood as a
continuation of the story of the Exodus.  Let's explain
why and how:

Recall that the last "drasha" [elaboration] on the psukim
of "arami oved avi" led into a lengthy discussion of the
Ten Plagues.  To fulfill our obligation at the Seder' to
tell the story', we could (and do) finish right here.  But
the poem of "dayenu" actually continues that story,
picking up from the Ten Plagues ["asa bahem shfatim"
refers to the Plagues], and continuing through all the
significant events in the desert until our arrival in the
Land of Israel and building the Temple.  

This takes on additional significance, as the DAYENU
concludes 'the story of the Exodus' with entering the Land
of Israel and building the Bet ha'Mikdash.

Even though the Mishna instructs us to quote the entire
"Mikra Bikurim" section [i.e. Devarim 26:5-9] - for some
reason (probably because we are in "galus") our custom is
only to quote until 26:8 (how God took us out of Egypt);
but we do not include 26:9 (how He brought us to the Land
of Israel:

"va'yvi'einu el ha'Makom ha'zeh" - va'yiten lanu et
ha'aretz ha'zot"  - He brought us to this place [most
likely referring to the Bet ha'Mikdash - where the
proclamation is being made] and He gave us the land of
Israel" (see Devarim 26:9)

Even though we don't elaborate upon this pasuk in our
version of Maggid, "Dayenu" enables us to include it!

In this manner, the song of "dayneu" serves as both
"shevach" [praise] and "sippur" [story] - at the same
time!

[It is also interesting to note that we find 15 levels of
praise in the Dayenu, that most probably correspond to the
15 steps leading to the Bet ha-Mikdash, better known as
the 'shir ha-ma'a lot', i.e. the 15 psalms in Tehillim
(120-134) / composed for each step.]

"RABBAN GAMLIEL"

        Even though we have completed our story, before
continuing with the Hallel, the Haggada wants to make sure
that we also fulfill Rabban Gamliel's opinion (in Masechet
Pesachim chapter 10) that we have not fulfilled our
obligation of "v'higadta l'bincha" unless we have
explained the connection between that story and the
commandment to eat PESACH, MATZA & MAROR. 

        Rabban Gamliel's statement could also imply that
our obligation of eating matza and maror is not complete
unless we explain how they connect to the story that we
just told.  This would explain why it is added at the
conclusion of the "sippur Yetziat Mitzrayim" section, as
we are about to fulfill our obligation to eat matza, and
maror. 

[In our times, this section may also be considered a 'fill
in' for the KORBAN PESACH itself.  During the time of the
Bet ha-Mikdash, MAGGID was said while eating the korban
pesach.  Nowadays, since the korban cannot be offered, we
mention pesach, matza, and maror instead of eating the
korban.  Thus, this section forms an excellent
introduction to the Hallel, which in ancient times was
recited as the Korban Pesach was offered, and later when
it was eaten.]

        This section forms the conclusion of "sippur
Yetziat Mitzrayim", and sets the stage for our reciting of
Hallel - to praise God for our salvation. 

[See Rambam Hilchot chametz u'matza 7:5, where his
concluding remark implies that "haggada" ends here.]

"BE-CHOL DOR VA-DOR"

Considering the integral connection between the events of
the Exodus and "brit avot" (discussed above) the statement
of:`"be-chol dor va-dor chayav adam lir'ot et atzmo ke-ilu
hu yatza mi-Mitzrayim..." takes on additional
significance.

        Before we say HALLEL, we conclude our story by
stating that in every generation - each individual must
feel as though HE himself was redeemed from Egypt.  As the
purpose of this entire historical process of redemption
was to prepare Am Yisrael for their national destiny - it
becomes imperative that every member of Am Yisrael feels
as though they experienced that same 'training mission'.  

        As we explained in Part One of our study of
Maggid, we must feel as though we ourselves went through
this experience.  By telling the story of 'what happened'
- we are reminded of the purpose for 'why it happened' -
in order that this 'virtual experience' will affect our
daily behavior; even when are not eating matza!

        In Part Three, we return to explore each section
of Maggid in greater detail - based on our conclusions in
Parts One & Two.

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