[Par-reg] A Guide for Magid
Menachem Leibtag
tsc at bezeqint.net
Thu Mar 25 18:36:54 EDT 2010
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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 5768]
Expression of Gratitude
or
Recogniton of Destiny
Should Passover be understood as our 'holiday of
freedom' - a special time set aside to thank God for
taking us out of slavery?
Certainly, the popular song of "avadim hayinu... ata
benei chorin" ['We were once slaves, but now we are free']
- seems to state exactly that point.
However, if you read your Haggada carefully,
you'll notice that those words never appear (in that
combination). And if you study the Haggada, you'll notice
that it states quite the opposite, i.e. that we remain
'servants', but we simply have a new 'boss'!
In the following 'Guide for Maggid', we attempt to
arrive at a better understanding of how and why we tell
the story of the Exodus - and how that story explains why
Passover is such an important holiday. Hopefully, it will
ask help make your Seder evening a little more interesting
(and life - a bit more meaningful).
THE SOURCE FOR MAGGID in Parshat Bo
Even though we are all familiar with the pasuk "ve-higadta
le-bincha..." (Shmot13:8) - the Biblical source for our
obligation to recite MAGID - when one reads that pasuk in
Chumash, it's not very easy to translate.
[Try it yourself, and you'll immediately notice the
difficulty.]
So let's begin our study by taking a careful look at
this 'source pasuk' within its context - as it will be
very insightful towards understanding what MAGID is all
about.
Towards the end of Parshat Bo, Bnei Yisrael have
already left Egypt and set up camp in Succot. For food,
they have just baked "matzot" from the dough that they had
taken with them (in their rush to leave Egypt - see Shmot
12:37-39). After the Torah concludes this narrative,
Moshe commands Bnei Yisrael to remember these events in
the following manner:
"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...
[Then, when you come to the land of Israel...]
Eat matza for seven days... and don't see any chametz..."
(see Shmot 13:3-7)
With this context in mind, note how Moshe concludes
these instructions with the following commandment:
"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).
Even though we all know this last pasuk by heart,
it is not so easy to translate. In our above
transliteration, we have highlighted the difficult words -
which we will now discuss:
Let's begin with the meaning of the word 'zeh'
[this]. Based on its context (see 13:6-7), 'zeh' most
probably refers to the matzot that we eat, for the
previous psukim describe the mitzva to eat matza for seven
days. Hence, this pasuk implies that we must tell our
children: 'for the sake of this matza - God did for me
[these miracles ?] - when I left Egypt'.
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 (as 'simple
pshat' implies) - 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.]
According to Rashi and Ibn Ezra's understanding of
this pasuk, the primary mitzvah at the Seder should be not
only to explain to our children what happened, but also
why it happened.
In our study of Maggid, we will show how this
specific point emerges as a primary theme - but first must
consider where that story - that we are commanded to tell
over - should begin.
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 read the Haggada.
HOW WE [DON'T] TELL THE STORY IN MAGGID
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.
'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.
As we will explain later on, this quote of what
our forefathers said to one another in preparation for the
very first 'seder' in Jewish History is thematically very
important, for at the end of Maggid, we will express our
need to feel as though 'we were there' ("bchor dor
v'dor.")!
Nonetheless, this section is not the story itself -
however, it forms a very meaningful introduction.
[See Further Iyun Section for a discussion of the meaning
of "lechem oni". Re: how the matza eaten with the 'korban
Pesach' had nothing to do with being in a rush, but rather
reflected a 'poor man's bread' ["lechem oni"], see TSC
shiur on Parshat Bo regarding 'two reasons for matza'.]
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), 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' - of 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'.
[See Further Iyun section for a more detailed discussion
of how to understand this section 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 (quoted above) 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..."
[For a deeper understanding of this Mechilta, see the TSC
shiur on 'The Four Sons' - tanach.org/special/4sons.doc]
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!
[In case you'd like to follow the logic behind this
discourse: Because the Torah's first command to remember
this day is recorded in Shmot 12:14, as part of a set of
commands given to Moshe on Rosh Chodesh Nisan (see
12:1-2), one might think that the phrase "v'haya ha'yom
ha'zeh l'zikaron" (in 12:14) refers to Rosh Chodesh
[that's the "hava amina"].
However, when Moshe relays these laws to Bnei Yisrael
in chapter 13, he informs that they must remember this day
that they left Egypt, not eat chametz & eat matza for
seven days (see 13:3-7), and then they must tell the story
to their children on that day "ba'yom ha'hu" (see 13:8) -
which may refer to the day time, i.e. when they first
offer the Korban on the 14th in the afternoon [based on
Shmot 12:6 and hence "yachol m'b'od yom..."].
The drasha rejects that possible understanding based
on the next phrase in 13:8 - "ba'avur zeh" - where "zeh"
in its context must be referring to the matza - hence the
story must be told at the same time that we eat matza and
the korban Pesach, i.e. on the evening of the 15th.]
Once again, we find another definition relating to
our obligation to tell the story, but we haven't told the
story yet!
[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 gave him Yitzchak.
And I gave unto Yitchak Yaakov and Esav; and I gave
Esav mount Seir, to possess it; and Yaakov and his
children went down into Egypt" (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!
However, if you study the quoted text-proof, you'll
notice that it only proves the first half of our
statement, i.e. that we were once idol worshipers, but it
doesn't proves the second half - that God brought us close
in order to serve Him.
RE-AFFIRMING BRIT SINAI in Sefer Yehoshua
The solution to this problem is very simple. To show
how this quote from Yehoshua proves the second point as
well, we simply need to read the continuation of Yehoshua
chapter 24. In that chapter, after teaching a short
'history lesson' (see 24:2-13), Yehoshua challenges the
people saying:
"Now - fear the LORD, and serve Him in sincerity and in
truth; and put away the gods which your fathers served
beyond the River, and in Egypt; and serve ye the LORD.
And if it seem evil unto you to serve the LORD,
choose you this day whom you will serve; whether the gods
which your fathers served that were beyond the River, or
the gods of the Amorites, in whose land you dwell; but as
for me and my house, we will serve the LORD" (Yehoshua
24:14-15).
The entire reason why Yehoshua gathered the people
in Shchem and reviewed their history was in order to
challenge them with this goal - i.e. their willingness to
truly serve God. After all, as Yehoshua explains, it was
for this very reason that God chose Avraham Avinu. Thus
the proof on the second half of the opening statement
comes from the continuation of that chapter!
Note as well how the chapter continues,
emphasizing over and over again this same theme:
"And the people answered: 'Far be it from us that we
should forsake the LORD, to serve other gods; for the LORD
our God, He it is that brought us and our fathers up out
of the land of Egypt, from the house of bondage, and that
did those great signs in our sight...
therefore we also will serve the LORD; for He is our God.'
And Yehoshua said unto the people: 'You cannot serve
the LORD; for He is a holy God; He is a jealous God; He
will not forgive your transgression nor your sins....
And the people said: 'Nay; but we will serve the
LORD.'
And Joshua said unto the people: 'You are witnesses
that you have chosen God to serve Him. - And they said:
'We are witnesses.'--
And the people said unto Yehoshua: 'The LORD our God
will we serve, and unto His voice will we hearken.'
So Yehoshua made a covenant with the people that day,
and set them a statute and an ordinance in Shechem."
[See Yehoshua
24:16-25!]
Hence, the proof for the entire statement of
'mi-tchila...' is found in the continuation of Yehoshua
chapter 24. Most probably, when this section was first
composed, the Haggada assumed that its readers were well
versed in Tanach, and knew the continuation of that
chapter.
[Note as well how psukim that we do quote from Yehoshua
(see 24:2-4) form a beautiful summary of Sefer Breishit,
as they focus on the key stages of the 'bechira' process.
Should you be looking for something novel to do at
your Seder, you could have the participants read from this
section. Note as well that Yehoshua 24:5-7 is an
excellent (albeit short) review of the story of Yetziat
Mitzrayim. ]
This background can help us appreciate how this
statement of 'mi-tchila' sets 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. The next paragraph of MAGGID will
explain its connection to the story that we are about to
begin.
"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. We will now show how this section explains
why the story must begin with Avraham.
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.
At first glance, this statement sounds like yet
another expression of gratitude. However, when
considering its position in Maggid, one could suggest a
very different reason for its mention specifically at this
point.
Recall how the previous paragraph explained that God
had chosen our forefathers to establish a nation to serve
Him. In order to become that nation, God entered into a
covenant with Avraham Avinu - i.e. "brit bein ha'btarim" -
which forecasted the need for Avraham's offspring to first
undergo suffrage in 'a land not theirs' in order to become
that nation.
In other words, this historical process of slavery,
followed by a miraculous redemption, was to serve as a
'training experience' that would facilitate the formation
of that nation. [See concept of "kur ha'barzel" and its
context in Devarim 4:20.]
Hence, this paragraph explains why the story of the
Exodus must begin with "brit bein ha'btarim" - for our
slavery in Egypt was not accidental, rather it was part of
God's master plan. In a certain sense, God put us into
Egypt - in order to take us out!
[This does not imply that every event that happened to Am
Yisrael was already predetermined since the time of
Avarham Avinu. Rather, this overall framework of becoming
a nation in someone else's land - followed by oppression
and servitude - then followed by redemption - was
forecasted. How exactly it would play out, who would be
the oppressor, and how intense that oppression would be-
was yet to be determined. See Rambam Hilchot Teshuva
chapters 5 & 6; see also Seforno's introduction to Sefer
Shmot as his commentary on the first chapter.]
As we thank God for fulfilling His promise to
Avraham, we are in essence thanking God for His covenant
and its very purpose, not just for taking us out of Egypt.
Therefore in this section of Maggid, before we tell
the story of WHAT happened - we must first explain WHY it
happened.
This point is proven in the next paragraph:
"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 we are in
distress - God will ultimately come to redeem us.
However, the reason why God redeems us is in order that we
can return to serve Him (that's why He chose us).
This provides us with a deeper understanding of
why every generation must tell-over the story of Yetziat
Mitzrayim. At the Seder, we are not simply thanking God
for the 'event' but rather for the entire 'process'.
Yetziat Mitzrayim was not simply a 'one-time' act of
redemption. Rather, it was a critical stage in an
on-going historical process in which God desires that Am
Yisrael become His special nation.
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.
This understanding explains why redemption
requires spiritual readiness, for in every generation Bnei
Yisrael must show their willingness to be faithful to that
covenant.
[In our TSC shiur on Parshat Bo, we explained how this
concept explains the symbolism of why we must rid
ourselves of chametz, prior to and during the time when we
thank God for Yetziat Mitzrayim.
This may also explain why we invite Eliyahu ha-navi,
when we begin the final section of the Haggada, where we
express our hope for our future redemption. According to
the final psukim of Sefer Mal'achi (the Haftara for
Shabbat ha-Gadol!), Eliyahu will come to help the nation
perform proper 'teshuva' - to become worthy for
redemption.]
At most Seder's - surely, over an hour has passed;
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
'makkot' -the Ten Plagues. In a nutshell, this section
constitutes a rather elaborate Midrash on four psukim from
'mikra bikkurim' (Devarim 26:5-8).
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 what the Haggada
does!
In other words, the Haggada uses Devarim 26:5-8 -
beginning with 'arami oved avi' - as the 'framework' for
telling over the story of Yetziat Mitzrayim. 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
critical 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.]
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 it
concludes in the same manner as the final pasuk of "arami
oved avi" - which for some reason we do not include in our
Seder (even though according to the Mishna it appears that
we really should)! Recall that according to Devarim 26:9,
the proclamation should conclude with: "va'yvi'einu el
ha'Makom ha'zeh"
According to Chazal - he brought us to the Bet
ha'Mikdash!
"va'yiten lanu et ha'aretz ha'zot" he gave us the
land of Israel
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.
Finally, note how Dayenu discusses fifteen
'stages' in the redemption process. This beautifully
reflects the theme that we have discussed thus far - that
we are thanking God for the entire process of redemption,
and not just for a specific event!
[For a full shiur on the topic of Dayenu, see:
www.tanach.org/special/dayenu.txt ]
"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.
[It appears that Ramban Gamliel understands the word "zeh"
(in Shmot 13:8) refers to the 'korban Pesach' - probably
based on his understanding that the phrase "ha'avoda
ha'zot" in 13:5 also relates to 'korban Pesach'. Hence,
Raban Gamliel requires that we explain to our children
(and whoever is gathered) why we are eating not only
matza, but also pesach and 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'.
One could suggest that this closing statement
complements the opening statement of MAGGID (in the avadim
hayinu paragraph) that had God had not taken us out of
Egypt we would still enslaved until this very day. Now
that we have told the story of Yetziat Mitzrayim, we are
supposed to feel as though we ourselves were redeemed.
As stated in Devarim 6:20-25, the events of
Yetziat Mitzrayim obligate Am Yisrael to keep not only the
mitzvot of Pesach but ALL of the mitzvot of the Torah!
[See Sefer Kuzari section 1.]
[Note how the phrase "ve-otanu hotzi mi-sham" that we
recite in this section of MAGGID is quoted from Devarim
6:23! Note as well how Chazal most probably arrived at
this conclusion based on Moshe Rabeinu's statement in
Devarim 5:2-3 (at the very beginning of his main speech)
that God's covenant at Har Sinai was made with the new
generation, even though they themselves were not born
yet!]
LEFICHACH / HALLEL
As an introduction to the first two chapters of
HALLEL, we recite 'lefichach...'. Note how this section
contrasts 'suffering' with 'redemption' (note the numerous
examples). This too may reflect our theme that we thank
God for the process, and not just for the event.
The two chapters of Hallel that we recite at this
time are also quite meaningful. The reason for 'be-tzeit
Yisrael mi-Mitzrayim' is rather obvious. But note the
opening words of the first chapter:
"hallelu AVDEI Hashem, hallelu et SHEM Hashem..."
In other words, as we are now God's servants
['avdei Hashem'] - and no longer slaves to Pharaoh, it is
incumbent upon us to praise our new master.
THE 'SECOND CUP'
We conclude Maggid with the blessing of "ge'ula"
[redemption] on the 2nd cup of wine.
As we recite this blessing, note how most
fittingly we express our hope that we will become worthy
of God's redemption speedily in our own time
A CONCLUDING THOUGHT
Even though much of our above discussion may seem
'technical', our analysis alludes to a deeper concept,
that the Seder is not only about 'gratitude' - i.e.
thanking God for what happened; but more so - it's about
'destiny' - i.e. recognizing why it happened!
. Let's explain.
Many of us are familiar with a concept called
'hakarat ha-tov' - recognition of gratitude. Simply
translated, this means that people should express their
gratitude for help (or assistance) provided by others. In
relation the Seder, by telling the story of Yetziat
Mitzrayim [the Exodus] and reciting afterward the Hallel
[praise], we express our gratitude to God for our
redemption from slavery in Egypt.
However, if "hakarat ha-tov" is the sole purpose
of Maggid, then a very serious question arises when we pay
attention to the details of the story that we have just
told. Recall (from the paragraph "baruch shomer
havtachato...") how we thank God in the Haggada for the
fulfillment of His covenant with Avraham - that he would
ultimately save Am Yisrael from their bondage. Yet in
that very same covenant, God promised not only our
redemption, but also our enslavement! [See Breishit
15:13-15.]
If there was a real teenager [or 'chutzpedik'] son
at the table, he could ask a very good [but 'cynical']
question:
Why should we thank God for taking us out of Egypt, after
all - it was He who put us there in the first place!
To answer this question, I'd like to introduce the
concept of 'hakarat ha-ye'ud' [shoresh yod.ayin.daled] -
the recognition of destiny [and/or purpose]; in contrast
to "hakarat ha-tov".
As we explained above, our obligation to 'tell the
story of the Exodus' stems not only from our need to
remember what happened, but more so - from our need to
remember why it happened. In other words, we are actually
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.
In our shiur, we have both discussed the biblical
background that supported this approach, and shown how
this understanding helped us appreciate both the content
of structure of Maggid.
This point of "hakarat ha-ye'ud" is exactly that
we emphasized in our introduction. As our 'ye'ud' - our
destiny - is to become a nation that will serve Him, God
found it necessary to send us down to Egypt in order that
He could redeem us.
This could be the deeper meaning of Rashi's
interpretation of the pasuk "ve-higgadeta le-bincha ...
ba'avur zeh" - that we must explain to our children that
God took us of Egypt in order that we keep His mitzvot.
[See Rashi & Ibn Ezra 13:8.] Rashi understands that the
primary purpose of "magid" is not simply to explain why we
are eating matza, but rather to explain to our children
why God took us out of Egypt - or in essence, why He has
chosen us to become His nation and hence keep His mitzvot.
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.) .]
One could suggest that the answer lies in what we find in
the mitzvot given to Bnei Yisrael at Har Sinai,
immediately after they leave Egypt.
Recall the numerous commandments 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 following list of
sources in your Chumash, paying careful attention to when
and how this phrase is presented, noting both its topic
and context:
* Shmot 22:20 & 23:9 (note the type of mitzvot found in
numerous laws recorded between these two psukim). Note
especially "v'atem y'datem et nefesh ha'ger" in 23:9, that
phrase highlights our above assertion.
* Vayikra 19:33-36 (concluding "Kdoshim tihiyu"!)
* Vayikra 20:26! and 25:55! (note the context of Vayikra
25:35-55, noting especially 25:38.)
* Devarim 5:12-15 (shabbos is to allow our servants a
chance to rest as well - v'zachrta ki eved hayita...")
* Devarim 16:11-12, in regard to "simchat yom tov"
* Devarim 24:17-18, noting context from 23:16 thru 24:18
* Devarim 24:19-22, continuing same point as above
* Note as well concluding psukim in Devarim 25:13-16
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!]
Hence, after Bnei Yisrael leave Egypt, they must
receive a special set of laws are Har Sinai that will
facilitate their becoming that nation. As they are chosen
to become God's model nation (see Devarim 4:5-8), these
laws must set reflect a higher standard, to serve as a
shining example for other nations to learn from. Note as
well how the opening laws of Parshat Mishpatim (which
immediately followed the Ten Commandments), begin with
special laws for how to treat our own slaves, whether they
be Jewish (see Shmot 21:1-11) on non Jewish (see 21:20 &
21:26-27). [Not to mention the laws that follow in 22:20
thru 23:9.]
With this background, one could suggest that the
suffering of Bnei Yisrael in Egypt, i.e. their being taken
advantage of by a tyrant etc., would help teach Bnei
Yisrael what 'not to do' when they form their own nation,
after leaving Egypt.
As anyone who is familiar with the prophecies of
Yeshayahu and Yirmiyahu (and just about all of the Neviim
Acharonim) knows, it was this lack of this sensitivity to
the poor and needy that becomes the primary reason behind
God's decision to exile Israel from their land, and
destroy the Bet Ha'Mikdash.
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. Certainly, this
approach fits nicely with our explanation thus far.
Finally, the very pasuk that Chazal chose that we
must recite twice a day to 'remember' the Exodus on a
daily basis (see Bamidbar 15:41) may allude as well to
this very same point: "I am the God who took you out of
Egypt IN ORDER to be your God...". In other words, God
took us out of an Egypt in order that He become our God.
Our deeper understanding of the purpose of the events (of
the Exodus) can serve as a guide and a reminder to assure
that we act in the manner that we assure that we will
indeed become God's model nation.
In summary, when we thank God for taking us out of
Egypt, we must also remember that one of the reasons for
why He put us there - was to sensitize us towards the
needs of the oppressed. Should we not internalize that
message, the numerous "tochachot" of the Bible warn that
God may find it necessary to 'teach us the hard way' once
again (see Devarim 28:58-68 and Yirmiyahu 34:8-22).
In this manner, the message of the Seder is not
only particular -in relation to the obligations of the
Jewish people; but also universal -in relation to their
purpose - the betterment of all mankind. Or 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
Freedom - to dedicate one's life to the service of
God, both as an individual and a member of God's special
nation - to internalize and eternalize God's message to
mankind - that's what the Seder is all about!
chag sameiach,
menachem
FOR FURTHER IYUN
A. V'ACHSHAV KIRVANU HA'MAKOM L'AVADATO
This key statement of the MAGID section (as
discussed in our shiur on MAGID), that God chose the
Jewish people in order that they could serve Him (by
acting as His model nation) - is proven not only from our
quote of Yehoshua 24:1-3, but more so from the remainder
of that chapter - a 'must read' for anyone not familiar
with that chapter!
For those of you familiar with Sefer Yehoshua, here's
an observation that you may appreciate. One could suggest
that the gathering, as described in Yehoshua 24:1-27, may
have taken place at an earlier time, even though it is
recorded in the final chapter of the book. Based on the
content of this speech (and challenge) by Yehoshua for the
entire nation to serve God - it would have made more sense
for this gathering to have taken place soon after the
original wave of conquest, and not at the end of his life.
In my opinion, the most logical time for this
gathering to have taken place would have been at the same
time when Bnei Yisrael first gathered at Har Eival to
re-convene their covenant with God, in fulfillment the
God's command in Devarim 27:1-8! This covenantal
gathering, similar to the original covenantal gathering at
Har Sinai (compare w/Shmot 24:3-11) is described in detail
in Yehoshua 8:30-35. Note that the city of Shechem -
where the events in chapter 24 take place, is located at
the foot of Har Eival (where the events in chapter 8:30-35
take place!
Even though the events in chapter 24 should have been
recorded after the events in 8:30-35, Sefer Yehoshua
preferred to 'save' that speech for its concluding
section, because of its thematic and everlasting
significance.
If so, then Yehoshua chapter 23 would have been
the last gathering of the people with Yehoshua prior to
his death (as seems to be simple pshat of the opening
psukim of that chapter), while the events described in
chapter 24 were 'saved' for the conclusion of the book
(even though they took place much earlier). [Note how the
story of Yehoshua's death in 24:28-33 is not an integral
part of the story in 24:1-27]
Hence, it may not be by chance that the Haggada
quotes from this chapter to present its key point - that
God chose us, and gave us the special Land, for the
purpose that we would be able serve Him. Its thematic
importance results in its special placement at the
conclusion of Sefer Yehoshua, and similarly, at a key
position in MAGID.
B. 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).
One could even suggest that reciting these psukim as
well may be what the statement in the Mishna in Pesachim
refers to when instructing us to read from Arami oved Avi
(from Devarim 26:5) until we finish the ENTIRE Parsha. If
we read the entire Parshia, the should certainly should
include 26:11, and may even allude to 26:12-15 (|"vidduy
maaser"), (and in my humble opinion even to the concluding
psukim of the entire speech in 26:16-19!). ["v'akmal"]
AVADIM HAYINU & SEFER DEVARIM
To appreciate why MAGGID quotes specifically this
pasuk of 'avadim hayinu' to begin its discussion of our
obligation to tell the story of the Exodus, we must study
its source (and context) in 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!
C. BCHOL DOR V'DOR & SEFER DEVARIM
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 the main
speech of Sefer Devarim 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).
D. "HA LACHMA ANYA"
This opening paragraph of MAGID is difficult to
understand not only due to the Aramaic, but also due to
its context and content. Let's begin by explaining the
problems.
After breaking the middle matza for YACHATZ - we
begin MAGGID with the following statement:
"ha lachman anya..." - 'This [matza that we are now
looking at] resembles the poor man's s bread that our
forefathers ate in the land of Egypt.'
First of all, it would make more sense to understand
this statement as the completion of YACHATZ (since it
refers to the matza that we just broke), and not
necessarily the beginning of MAGGID (for it doesn't tell
the story). However, even if this section is not an
integral part of Maggid, it will form a significant
transition between 'yachatz & maggid'- as we shall soon
explain.
Secondly, this opening statement leaves us with the
impression that we are eating matza at the Seder to
remember how Bnei Yisrael ate matza during their slavery.
However, Sefer Shmot leaves us with the impression that we
eat matza in order to remember the hurried nature in which
Bnei Yisrael left Egypt (see Shmot 12:33-40 and
subsequently 13:3 & 13:8). In other words, should we be
explaining at this time that matza on our table is to
remind us of our slavery, or to remind us of our
redemption?
The simplest answer would be to explain that 'this is
the matza that our forefathers ate in Egypt - when they
brought the very first korban Pesach'! In other words, we
are not stating that this poor man's bread was the
'staple' of the daily diet of our forefathers in Egypt -
rather, it is the special bread that God commanded us to
eat with the original Korban Pesach (see Shmot 12:8).
Furthermore, the reason for calling this bread
"lechem oni" [lit. either bread of affliction or bread of
poverty] is obviously based on Devarim 16:3 ["shivat yamim
tochal alav matzot lechem oni - ki b'chipazon...."].
However, when studying the context of those psukim (see
Devarim 16:1-4), the phrase "lechem oni" can be understood
as a description of what matza is, and not necessarily as
the reason for the commandment to eat it. [The question
is whether 'lechem oni' defines for us WHAT matza is, or
explains WHY we eat matza.]
This returns us to our discussion of the two reasons
for matza (see TSC shiur on Parshat Bo) - where we
explained that the reason for eating matza with the
original Korban Pesach in Egypt had nothing to do with the
fact that we later rushed out on the next day. Rather,
there had to be some intrinsic reason for eating matza
(and not chametz) with that korban; either to remind us of
our slavery, or to symbolize our need to reject Egyptian
culture to be worthy of redemption.
If we continue with our understanding that this is
the'matza' that our forefathers ate together with the
first Korban Pesach, then the next statement of "kol
dichfin" - which otherwise is very difficult to understand
- begins to make sense. Let's explain why.
The next statement (right after explaining that this
matza used to be eaten by our forefathers) - at first
sounds like an invitation:
"Anyone who is hungry, let him come and eat, anyone who is
in need, let him come and join in the Pesach, this year
'here', next year in the Land of Israel; this year -
slaves, next year - free men"
It can be understood in one of two ways, either:
* an open invitation for others to join us. - or
* a quote of what our forefathers once said.
These two possibilities are a result of how one understand
s the word "v'yifsach" in the phrase "kol ditzrich yete
v'yifsach" [anyone who needs, let him come and join our
Pesach].
If we take the word "va'yifsach" literally, then this
must be an invitation to join in the korban Pesach - and
hence, it must be a quote from an earlier time period.
If "va'yifsach" is not translated literally, and
hence it refers to the Seder, then this section was
composed to be recited as an invitation (to the Seder).
But this wouldn't make much sense at this time, since
everyone is already sitting down, and considering that
we've already made Kiddush and eaten "karpas" - isn't it a
bit late to be inviting people!
Let's return therefore to the possibility that
"va'yifsach" refers to the actual 'korban Pesach' (which
seems to be the simple meaning of this word). If so,
then we can easily pinpoint exactly who we are quoting -
as it must be from a time when the korban Pesach was
offered, but also when we were not yet living in Israel,
and still in slavery!. There answer is simple - this must
be a quote of what our forefathers said to one another
(translated into Aramaic) in preparation for the very
first korban Pesach (i.e. the one in Egypt, as described
in Shmot 12:1-23).
It can only refer to that very first korban Pesach,
for that was the only time in Jewish history when the
korban Pesach was offered when we were both (1) in slavery
(hoping next year to be free) - and (2) living outside the
Land of Israel (hoping be next year in the Land of
Israel)! If this interpretation is correct, then the
flow of topic makes perfect sense. We break the matza,
and explain that this was the same type of bread that our
forefathers ate with the first korban Pesach in Egypt, and
then we quote what they said to one another in preparation
for that special evening - fulfilling what God instructed
them in Parshat ha'Chodesh (see Shmot 12:3-8!).
This quote of our forefathers, from the very first
Seder in Jewish History, is quite meaningful - for we
begin MAGGID by emphasizing the connection between our own
Seder and the very first Seder that Am Yisrael kept
thousands of years ago (and its purpose). By quoting from
the special atmosphere of that very first korban Pesach
family gathering, we highlight the continuity of our
tradition and our hope for the fulfillment of its goals.
[Note how this would conform to Shmot 12:14, in its
context!]
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