[Par-reg] Tzav/ Shabbat ha'Gadol - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Tue Mar 19 06:38:59 EDT 2013
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THE TANACH STUDY CENTER
[http://www.tanach.org]
In Memory of Rabbi Abraham
Leibtag
Shiurim in Chumash & Navi by Menachem
Leibtag
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For self study on Shabbat ha'Gadol
LEIL HA-SEDER --Understanding MAGGID
[Questions for self-study and
preparation]
Looking for something to study on Shabbat
ha'Gadol, or to do a little more than just
'prepare a little vort' for the Seder?
The following questions should keep you
'plenty busy'!
INTRODUCTION
Sometimes, we find ourselves so
involved in studying the various commentaries
on the Haggada, that we never get around to
studying MAGID itself!
The following battery of questions will
attempt to do just that, i.e. to help you
understand how we tell the story of the
Exodus in the section of the Haggada called
MAGID
[To prepare these questions, it would be
helpful if you have handy a Haggada, a
Chumash, and Mishnayot Pesachim. As you will
notice, we will be analyzing the text of
MAGGID using a methodology similar to the
approach that we have employed in our study
of Chumash.]
In the first section, we will explore
the psukim in Chumash that command us to tell
the story of the Exodus, while the second
section will focus on the "mishnayot" in
Mesechet Pesachim that provide 'the
framework' for the Seder. Based on those
questions, our third battery of questions
will analyze the actual text of MAGID, and
its internal structure, as found in our
Haggada.
--- b'hatzlacha!
PART I - THE SOURCE FOR 'MAGGID' IN CHUMASH
1. Ask almost anyone, and they'll tell you
that our obligation to tell the story of the
Exodus at the Seder is based on the pasuk:
"ve-higadta le-bincha..." (see Shmot 13:8).
However, ask them to carefully translate the
meaning of every word in that pasuk, and as
you'll see for yourself, it's not so easy to
understand.
For a start, take a quick read of that
pasuk (Shmot 13:8), noting how it cannot be
understand without knowing what the words
"ha-hu" and "zeh" refer to, as well as the
context of the phrase "assa Hashem li".
Therefore, to appreciate the context of
12:8, you must carefully study from 13:3 thru
13:8, as they include the entire command to
'remember the Exodus'.
[To appreciate the fuller context of 13:3-8,
you should review all of the parshiot from
12:1 thru 13:8, paying special attention to
12:14 (noting how it relates to 13:3, as well
as to 12:3-13) - 12:17, 12:24-27, and the
story in 12:33-39.]
2. In regard to 13:3, does this pasuk imply
two separate mitzvot - i.e. to 'remember' the
day of the Exodus, and not to eat "chametz";
or did you understand this as one commandent,
i.e. to 'remember' the day of the Exodus -
by not eating "chametz"?
In your opinion, which interpretation
makes more sense.
Similarly, in 13:5 - what does the
phrase "ha'avodah ha'zot" refer to? Does
this introduce the pasuk that follows (and
hence it refers to eating matza) or does it
refer back to 12:24-27 (and hence refers to
offering the korban pesach). [See how the
various commentators argue in this regard.]
3. Return now to 13:8. Based on the context
from 13:3-7 what do the words "ha'hu" and
"zeh" refer to?
Did you translate the word "ba'avur" - as
'because', or 'for the sake of', (or
something else)? How does that translation
affect your understanding of 13:8?
According to your understanding of 13:8,
does this pasuk instruct us to explain to our
children:
(1) why we are eating matza, or
(2) why God took us out of Egypt?
Then, study the classical commentators on
this pasuk, noting how we find an amazing
argument between Rashi (& Ibn Ezra sides with
him!) against Rashbam & Ramban. In your
opinion, which commentary makes more sense?
Is it possible that both opinions could be
correct?
4. Based on your study, would you say the
source and underlying reason for our
obligation to tell the story of the Exodus is
based only on 13:8, or also on 13:3? [Note
also Rambam Hilchot Chametz u'Matza 7:1.]
Finally, note as well Shmot 10:1-2,
noting how that pasuk as well may relate to
the reason for how and why we must tell the
story of the Exodus at the Seder!
5. As you review the psukim cited above
regarding the Biblical command to 'tell the
story of the Exodus', is it clear precisely
how we are to tell the story?
Assuming that you've read the Bible, in
your opinion, at what point in Jewish History
should that story begin?
[e.g. - would you begin with the enslavement,
or would you begin back with Yaakov going
down to Egypt, or with Yosef & his brothers,
or with Avraham Avinu, or with Terach, or
with Noach, or maybe even the story of
Creation?]
Similarly, and at what point should the
story end?
[e.g. - with the Exodus? the splitting of the
sea?; Matan Torah?; Conquering Israel?,
building the Temple?]
Finally, in your opinion, would you say
that the primary focus of our 'story' should
be to explain WHAT happened, or should the
story also discussed WHY it happened? If so,
explain why!
Relate your answer to this question, to
your answers to the questions above (and to
underlying theme of Sefer Breishit).
Keep your answers in mind, as we will
discuss them in our study of MAGID.
PART TWO - MASECHET PESACHIM
1. Review the mishnayot in the tenth perek
of Masechet Pesachim, noting how they provide
the guideline for how we are supposed to tell
the story. Focus on the "mishnayot" from the
'four questions' until the blessing on the
second cup.
Note how these mishnayot provide only a
'framework' for how to tell the story - and
explain that framework (and format). In your
opinion, why does this framework leave so
much latitude for the person telling the
story to decide for himself how to tell the
story?
MATCHILIN B'GNUT...
2. The mishna provides us with a format for
how to begin and end the story - i.e. we
begin our story with a 'derogatory'
statement, and conclude with 'praise'.
See Mesechet Pesachim 116a, where we find
two opinions for how to fulfill 'matchilin
bi-gnut':
Shmuel suggests that we begin with
"avadim hayinu" -
we were once slaves...
Rav suggests - "m'tchila ovdei kochavim hayu
Avoteinu"
- that our forefathers were once idol
worshipers...
In your opinion, does this an argument
concern WHEN the story beings (i.e. Rav
begins the story with our enslavement/ and
hence Sefer Shmot, while Shmuel begins with
Terach/ and hence Sefer Breishit) - OR - does
their argument simply reflect what is
considered a more 'derogatory' statement
(i.e. that our forefathers were once slaves,
or that they once didn't believe in God)?
To the best of your recollection, in the
Haggada (when we tell the story of the
Exodus), what opinion do we follow?
3. As you probably remember, we find both
Rav & Shmuel in our Haggadah; however both of
their original short statements - are
completed by longer statements. Refer to
your Haggada, and attempt to understand why
we 'lengthen' these statements.
In relation to Shmuel's opinion - be
sure to compare with Devarim 6:20-24, noting
our direct quote of Devarim 6:21. [In your
opinion, was this Shmuel's original intention
when he suggested "avadim ha'yinu"?]
In relation to Rav's opinion, be sure to
see not only Yehoshua 24:1-4; but also
Yechezkel 20:1-10! Based on both souces, do
you think that Rav's original opinion refers
to the fact that Avraham Avinu's father
(Terach) was an idol worshiper; or that Bnei
Yisrael in Egypt (immediately prior to their
redemption) were still involved in idol
worship (and nevertheless, God redeemed us)?
MSAYMIM b'SHVACH
4. According to the Mishna, we are supposed
to conclude the story with 'praise'. In your
opinion, where and when do we do this in our
Haggadah?
In your answer, relate to how we
discuss the Plagues, the song of Dayenu, and
the first two psalms of Hallel.
LFI DAATO SHEL HA'BEN AVIV m'LAMDO
5. The next statement of the Mishna provides
yet another 'format' for how to 'tell the
story' - i.e. the parent must tell the story
based on the 'educational level' of the
child.
In your opinion, when and how in MAGGID
do we apply this principle? [Do we apply
this principle in 'practice' as well?]
In Part Five (of these questions) you
will find an additional battery of questions
that will help you appreciate how the section
of the Four Sons in the Haggada relates to
this Mishna.
V'DORSHIM m'ARAMI OVED AVI...
6. Review Devarim 26:1-10 - based on those
psukim, be sure that you understand the
meaning of this portion of the Mishna, which
basically provides us with a format of how we
are supposed to tell the story.
In our Haggada, do we follow this
format? If so, where and when (and how do we
accomplish "v'dorshim")?
7. According to the Mishna, it would seem
that we should quote from Devarim 26:5-9;
while in reality - our Haggada only quotes
thru 26:8, but does not include 26:9. Can
you explain why?
Do you think that our custom follows
the original intention of the Mishna, or that
our custom changed due to certain historical
events?
8. Note how this commandment (in Devarim
26:1-10) to 'bring our first fruits' includes
the annual recitation of a special
declaration (be every individual in Am
Yisrael) - better known as "mikra bikurim".
In your opinion, what is the purpose of this
annual declaration (see 26:3-10), and why
can't we fulfill this obligation when there
is no Bet ha'Mikdash?
Based on your answer, could you suggest
any special significance for why the Mishna
prefers that we quote from the psukim of
"mikra bikurim" to fulfill our annual
obligation of "sipur Yetziat Mitzraim"?
9. Compare Devarim 26:5-9 (in its context)
with Breishit 15:7-18 (in its context). In
your opinion, what is the relationship
between these two sources?
In general, how does Breishit chapter
15 relate to "brit Avot"; and how does
Devarim chapter 26 relate to "brit Sinai"
(see Devarim 26:16-19!).
THE RAMBAM in Hilchot chametz u'matza
10. See Rambam, Sefer Zemanin, Hilchot
Chametz u-Matza, chapter 7. Read the first
six halachot, noting how Rambam understood
the psukim in Chumash and the Mishnayot.
Note how he understood Shmot 13:1-8, and
whether he follows Rav's opinion or Shmuel's.
11. Note as well how the Rambam records his
own 'nusach' (text) for MAGGID at the
conclusion of Hilchot Chametz u-Matza
(immediately after chapter 8).
If you have time, compare Rambam's nusach
to that in your own Haggada, noting the
sections that Rambam did not include. Can
you suggest a reason why?
======
PART THREE - ANALYZING MAGGID - step by
step...
[THE 'BIGGER PICTURE']
1. Now it's time to see how we tell the
story in the Haggada. Our first task is to
construct an outline. [Basically, we are
going to carefully create a table of contents
for MAGGID.]
To do so, open to the MAGGID section of
your Haggada, and (if it's not Shabbat or Yom
Tov) take a blank sheet of paper and pencil.
Give a short title for each paragraph or
section in Maggid (i.e. beginning with 'Ha
lachma anya' until Hallel). Record each
title on the left margin of your paper, i.e.
create a vertical list.
[If it is Shabbat, then keep this list in
'memory'.]
This may appear to be rather tedious,
but as you continue, you'll see how helpful
this will be.
To help your study, you can download a
one page Haggada at the following link -
www.tanach.org/haggada.pdf .
2. Next, turn your list into an outline by
grouping together the paragraphs that carry a
common topic. For example, the five
paragraphs that describe the 'four sons'
could be grouped together, so too Raban
Gamliel's statement concerning PESACH, MATZA,
& MAROR.
Re-work your outline several times,
attempting to organize it into main topics
and subtopics. When you are finished, make
sure that you can follow the flow from one
topic to the next. In essence, you should
have created an 'outline' of MAGID.
3. Study your outline once again, and
attempt to ascertain how (and where) the
story of the Exodus is actually told.
Should you come across any section of
MAGGID that does not 'tell the story' of the
Exodus, attempt to explain why it is
nonetheless included in this section of the
Seder.
4. Based on your outline, where in MAGGID do
we actually tell the story of the Exodus
['sippur yetziat Mitzrayim'] in its entirety?
Relate your conclusions to the
'framework' for MAGGID, as discussed in the
mishnayot of Masechet Pesachim (and in our
questions in Part Two, above).
To better understand what we say in
MAGGID, we will now review each section (or
paragraph), to determine how it relates (or
doesn't relate) to how we tell the story of
the Exodus.
By doing so, we will better understand
how we fulfill (or don't fulfill) the mitzva
of "sippur yetziat Mitzrayim" at our Seder.
HA LACHMA ANYA
1. Read the "ha lachma anya" paragraph. - In
your opinion, does this section serve as the
beginning of the story? If not, what is its
purpose and why do we recite it?
[Are you sure that this paragraph should be
considered the first part of MAGID, or could
it be considered the last part of YACHATZ
(when we break the middle matza). Explain!]
In the first line of this paragraph
['This is the bread of affliction...'], the
leader of the Seder is clearly speaking to
the people who are gathered at the table.
However, the second sentence - "kol
dichfin..." - appears to be an invitation to
anyone in need to join in the offering of a
korban pesach, while including some words of
hope for a better future next year.
In your opinion, is the leader of the
Seder now extending an invitation to
outsiders (if so, it's a bit late), or is he
quoting words that were spoken in a previous
generation?
If so, what generation is he quoting, and
why?
[Relate to Shmot 12:3-14,
especially 12:14.]
2. From this opening statement, it appears as
though the reason for eating MATZA is to
remember what our forefathers ate when they
were slaves in Egypt. Is that the same
reason that the Torah gives? If so, where in
the Torah do we find that reason? Are there
any other reasons (in Chumash) for why we eat
matza? [See Shmot 12:14-20; 12:34-39, 13:3-8
and Devarim 16:1-4.]
For what reason were Bnei Yisrael
commanded to eat matza with the original
'korban Pesach' in Egypt (see Shmot 12:8 in
its context). Was it because they were in a
rush?
[For a more detailed study, see the TSC shiur
on Parshat Bo concerning the two reasons for
eating matza - www.tanach.org/shmot/bo.txt
.]
MA NISHTANA - The Four Questions
1. Clearly, the 'ma nishtana' is not the
story, but can you explain why these
questions are recited at the beginning of
Maggid? Relate your answer to Shmot 13:8.
2. In your opinion, would you consider the
"mah nishtana" as four questions or one? If
the latter, what is the 'one question' and
how does it relate to the 'four questions'?
Use your answer to explain why we never
(directly) answer these four questions at the
Seder.
How and when do we answer the 'one
question'?
To appreciate that 'one question', and
how we answer it in the Haggada - see Devarim
6:20-22!
AVADIM HAYINU
1. At first glance, this paragraph certainly
sounds like the beginning of a story. But
carefully read the entire paragraph (that
begins with 'avadim hayinu') and ask yourself
what is/are its primary point(s)?
Are you sure that the story begins here?
If not, can you explain the purpose of this
paragraph?
Does the text of "avadim hayinu" come
from a pasuk?
If so, where is that pasuk and what is
its context?
[When you give up, see Devarim 6:20-25.]
2. As you read those psukim, make sure that
you understand the meaning of the 'question'
in 6:20, and how 6:21-25 (that begins with
avadim hayinu) answers this question.
How does this answer (in 6:21-24) explain
why we are obligated to keep ALL of the
mitzvot of the Torah?
3. Based on Devarim 6:20-22, can you explain
why the Haggada may have chosen specifically
this pasuk to explain WHY we are obligated to
tell this story every year.
[Note as well how 6:20-21 can explain why the
MA NISHTANA comes before AVADIM HAYINU.]
4. There is a popular song sung at the
Seder, "avadim hayinu, ata bnei chorin". Are
the words for this song in the Haggada? If
not, can you find a source for this song?
In your opinion, does this song
correctly reflect the main theme of MAGGID?
[Keep this question in mind as your
continue your study.]
5. Does the paragraph of "avadim hayinu"
also explain WHO is obligated to tell this
story? If so, can you explain why?
[Relate to a possible 'misunderstanding'
of who would be obligated, based on the
opening phrase of Shmot 13:8.]
MA'ASEH R. ELIEZER bi-BNEI BRAK
6. In your opinion, does this section tell
the story of yetziat Mitzrayim? If not, what
is its purpose?
As you read this paragraph, be sure that
you understand how this section directly
relates to the primary point of "v'afilu
kulanu chachamim..." in the "avadim hayinu"
section that preceded it - in relation to WHO
is obligated to tell the story (and to what
extent).
7. The next paragraph records a conversation
among those Rabbis who gathered in Bnei Brak
- concerning the daily commandment to
'remember' the story of the Exodus. Clearly,
this in not the story of the Exodus; however,
attempt to explain how this discussion of the
daily mtizva of "'zechira" [to remember]
relates to our yearly obligation of "sipur"
[to tell the story] .
THE FOUR SONS
1. Clearly, this section doesn't tell the
story. However, can you explain its purpose
in Maggid?
In your answer, relate once again to
Shmot 13:8 as well as to the Mishna's
statement of 'lfi da'ato shel ha-ben, aviv
melamdo' - based on the level of the child,
the father should teach his son.
2. You may have also noticed that the answers
to the four sons provided in the Haggada are
quite different from those recorded in
Chumash. First, verify this. Can you
explain why?
The reason for this will be discussed in
a separate battery of questions, found at the
end of these questions. [See Part Five.]
YACHOL me-ROSH CHODESH
1. This section is short, and easy to
understand; but try to explain why it is
recited at this point in MAGGID. Does it
tell the story?
Does it discuss WHEN our obligation to
tell this story begins?
2. As you probably noticed, this section is
simply one of many that discuss 'secondary'
topics before we actually begin to tell the
story of yetziat Mitzrayim? Note which
sections that we have discussed thus far
answer the following questions:
A. WHY are we obligated to tell the
story?
B. WHO is obligated to tell the story?
C. HOW we are obligated to tell the
story?
D. WHEN we are obligated to tell the
story?
Can you identify a pattern?
Did you notice that the 'story' of the
Exodus itself has yet to be told? Can you
explain why?
MI-TCHILA
1. This paragraph certainly sounds like a
story. If so, can you explain why the
Haggada prefers to begin the story of Exodus
from the time period of Terach? Is it simply
to fulfill the opinion in the mishna that we
begin the story with a derogatory statement?
2. Read this section once again, and decide
whether it is indeed telling a story, or
possibly making a 'statement'.
If the latter, be sure that you can
differentiate between the statement and its
proof! [With what word does the proof-text
begin? If so, what is the primary point made
by this paragraph!
Would you consider this one statement, or
two?
3. Review Yehoshua 24:1-4, noting how these
psukim form the 'proof-text'. Note as well
how the following psukim, i.e. Yehoshua
24:5-7, actually tell the story of yetziat
Mitzrayim. Can you explain why the Haggada
does not quote them, but instead only the
first four psukim of that chapter?
4 Return to the statement of 'mi-tchila',
noting that it contains two primary points.
Which of these points is proven by the psukim
that are quoted, and which is not!
Then, read Yehoshua chapter 24 once
again, this time noting 24:14-26! Note how
many times the phrase "la'avod et Hashem" is
repeated, as well as the main topic of
Yehoshua's challenge to the people - if they
are willing to 'serve God'! [Rather amazing!]
How do these psukim 'prove' the second
half of the opening statement? Would it be
logical to assume that when this section of
the Haggada was first written, it was assumed
that the reader would be aware of the
continuation of Yehoshua chapter 24?
5.. If the primary point of the paragraph
that begins with mi-tchila is to make a
'statement', explain the importance of this
statement, and how the reason for why God
chose our forefathers relates to our
obligation to tell the story of Yetziat
Mitzrayim.
Relate this statement as well to the
popular song of 'avadim hayinu, ata bnei
chorin'! [Be sure you that understand the
difference. - i.e. how this is the very
opposite point!]
BARUCH SHOMER HAVTACHATO
1. After reading this paragraph, decide if
this is part of the story, or yet another
'statement'. If the latter, can you explain
how it relates to the statement of the
previous paragraph? Explain as well how it
relates to the story of yetziat Mitzrayim.
Be sure that you understand why this
section quotes from the first covenant
between God and Avraham Avinu [better known
as 'brit bein ha-btarim' (i.e. Breishit
15:13-18)].
To refresh your memory, it is recommended
that you read that entire chapter in Sefer
Breishit, noting how this covenant forecasts
the framework for the events that later
unfold in the Exodus story. [Note especially
Breishit 15:13-18.]
2. Note that in MAGGID we are thanking God
for keeping His promise to Avraham Avinu to
redeem Am Yisrael from slavery. Note,
however, that in that same covenant - God had
also promised Avraham Avinu to put his
offspring into slavery!
Can you explain why God found it
necessary for this process of becoming God's
Nation to include 'affliction & slavery in
another land' followed by a miraculous
redemption - and only afterward conquest of
the land and the establishment of a sovereign
nation!
In your answer, relate to the numerous
commandments in the Torah in regard to how we
must be kind and considerate to the stanger,
widow and orphan, etc. - which are
consistently followed by the 'reminder' that
we were once slaves/strangers in Egypt!
How does this relate to the concept that
God chose the Jewish people to serve Him as
His 'model nation'?
In what manner can this 'framework' of
affliction be considered a 'training process'
in order to become God's nation? In your
answer relate to the concept of "kur
ha'barzel", as discussed in Devarim 4:20.
3. If indeed "brit bein ha'btarim" forecasts
our slavery and the ensuing redemption from
Egypt - explain why the story of the Exodus
must begin with a mention of that covenant.
Based on the above questions, would it
make sense to conclude that we must tell the
story every year not only to remember what
happened, but also WHY that story took place?
4. In your opinion, why are we obligated to
thank God for yetziat Mitzrayim - even though
this event took place over 3500 years ago?
How do these last two paragraphs in MAGGID
relate to this question?
How many other times during MAGGID do
we mention our need to feel as though we
ourselves experienced the Exodus. Based on
the above questions, can you explain why?
5. Based on this covenant, it appears that
God wanted Am Yisrael to be enslaved in Egypt
in order to later redeem them from that
bondage. If so, does it make sense that we
should thank God for saving us from a
calamity that he purposely put us in?
In your opinion, is there anything that
we say in Maggid that relates to this
question?
6. Return once again to the statement:
'mi-tchila ovdei avoda zara hayu avoteinu..'
noting the precise meaning of the statement:
've-achshav kirvanu ha-Makom le-AVODATO'!
Explain the thematic importance of this
statement, and how it relates to 'brit avot'.
[Relate once again to Yehoshua 24:1-23.]
7. Was there a divine purpose for Bnei
Yisrael's enslavement in Egypt? If so, how
does this relate to our thanking God for
yetziat Mitzrayim and the mitzva of MAGGID?
Would you say that we are thanking God
for the event of yetziat Mitzrayim, the
process, or the purpose of that process?
Explain how each possibility relates to the
questions above.
8. Review Shmot 13:8 once again, paying
careful attention to the translation of the
phrase 'ba'avur zeh asa Hashem li be-tzeiti
mi-Mitzrayim'.
See the machloket between Ibn Ezra (&
Rashi) and Ramban on the meaning of 'ba'avur
ZEH'.... Relate Rashi and Ibn Ezra's
interpretation to the above questions!
VE-HI SHE-AMDA
9. What does the word 'HI' in the paragraph
of 've-HI she-amda...' refer to? How does
this paragraph relate to brit bein ha-btarim
and to the two previous paragraphs?
Again, would you consider this
paragraph part of the story of yetziat
Mitzrayim, or yet another 'statement'?
If the latter, explain its thematic
importance.
10. Does this paragraph explain WHY God
saves in every generation (when we may be in
trouble)? Is the answer implicit, based on
the previous two paragraphs?
Why do you think that we raise the cup
of wine when we recite this section?
TZEH U-LEMAD or ARAMI OVED AVI
1. Review the section that begins with "tzeh
u'lmad..." noting how it forms a complex
"drasha" on the psukim of "arami oved avi"
from Devarim 26:5-8.
To appreciate why the Haggada quotes
this Midrash, study Devarim 26:1-11, i.e. the
mitzva of "mikra bikurim".. Carefully study
those psukim, and attempt to understand the
reason for this mitzva.
2. In your opinion, would you say that the
purpose of "mikra bikurim" is to thank God
for our first fruits, or to thank God for the
Land (that He gave us as He promised to our
forefathers in "brit Avot")?
If the latter (which better be your
answer), explain why the first fruits serve
as an appropriate 'token of our
appreciation'.
[For 'extra credit', relate this to the sin
of Cain in Breishit 4:1-5.]
3. Note how the proclamation in 26:5-8 -
through which we thank God for the land -
begins with the story of yetziat Mitzrayim
(i.e. from 'arami oved avi...'), and follows
the pattern set by brit bein ha-btarim. Be
sure you understand this by comparing Devarim
26:5-8 with Breishit 15:13-18.
Based on this parallel, explain why
'mikra bikkurim' could be understood as a
yearly proclamation through which we thank
God for His fulfillment of brit bein
ha-btarim.
[Note the use of the word 'yerusha' in both!
Note also God's promise of the Land in
Breishit 15:18]
4. If so, explain why Chazal may have
included 'arami oved avi' in the Haggada, and
use it as the vehicle by which we tell the
story. Relate this to Mishnayot Pesachim
10:4 - "ve-doresh me-arami oved avi..." (or
Pesachim 116a).
Relate also to the verb 'higadeti' (in
Devarim 26:3) and the command 've-higadeta'
in the source for Maggid in Shmot 13:8 !
Note also Rambam in Hilchot Chametz
u-Matza 7:4!
5. As you review the 'drasha' of 'arami oved
avi' in the Haggada, be sure that you
understand how the Haggada quotes each word
[or phrase] from Devarim 26:5-8, and
elaborates on each quote (usually with psukim
from elsewhere in Tanach).
Be sure that you can follow how the
Haggada uses this as the mechanism by which
we actually tell the story!
Would you agree that the obligation to
'tell the story' [sippur yetziat Mitzrayim]
is fulfilled by the recitation of this
"drasha"?
If so, would it make sense that this
section should be explained in a manner that
everyone understands?
[Do most people pay attention to this part of
the Haggada? Should they?]
6. Where does this "drasha" of "arami oved
avi" end? Expalin how it leads into our
discussion of the Ten Plagues!
THE TEN PLAGUES
1. Note as well how the Haggada introduces
the topic of the Ten Plagues, i.e. how it
flows from the drasha of 'arami oved avi'.
Can you explain why this is the last
pasuk that the Haggada quotes from arami oved
avi (i.e. we only read thru 26:8, but don't
read 26:9 - attempt to explain why).
2. In your opinion, are the 'multiplication
tables' [i.e. the plagues x5; x4, x5, etc.]
an integral part of this story or simply an
'add-on'?
Be sure that you understand how they are
based on a mathematical factor of five
derived from the comparison between Shmot
8:15 & 14:31. See also Tehillim 78:49, and
how that entire Psalm relate to the Plagues
in Egypt. How does this explain the second
"derasha" that arrives at up to 250 plagues?
3. Note that the Rambam does not include
these 'multiplication tables' in his version
of MAGGID. Can you explain why?
DAYENU
1. Review the section titled DAYENU. Would
you consider this part of the story, or a
form of 'shevach' [praise] after the story is
complete?
2. If we have completed telling the story of
yetziat Mitzrayim, what is the song of DAYENU
coming to add?
How does it relate to the recitation of
Hallel at the conclusion of MAGGID? [Relate
to the phrase "al achat kama v'kama...".]
3. What does the word DAYENU imply? Do we
really mean that it would have been enough
for Am Yisrael, had we only been taken out of
Egypt and not received the Torah or the Land
of Israel?!
[In other words, does dayenu imply that it
'would have been enough', or what it 'would
have been enough to thank God' for?] In your
answer, relate to the meaning of 'al achat
kama ve-kama...' (i.e. the kal va-chomer') in
the next paragraph.
4. In what manner could the Dayenu section be
considered not only 'praise', but also a
'continuation' of the story of the Exodus.
If the latter, with what event does the story
of the Exodus end?
RABBAN GAMLIEL
1. Review Rabban Gamliel's statement, noting
how we are quoting the mishna in Pesachim.
Which obligation is not fulfilled unless we
mention 'pesach matza u-maror':
the obligation of sippur yetziat
Mitzrayim?
the obligation of korban pesach?
the obligation of achilat matza?
the obligation of "v'higadta l'bincha"?
Explain your answer.
2. Would you consider this part of the story,
or another 'add on'?
If the latter, what is its purpose?
3. In your opinion, how did Rabbban Gamilel
understand the meaning of "ha'avoda h'azot"
in Shmot 13:5, and now did that affect how he
understood "baavur ZEH" in 13:8!
BE-CHOL DOR VA-DOR
1. How does the statement of 'be-chol dor
va-dor' relate to our question of why we
thank God for saving us from a situation that
He put us into? How does it relate to brit
bein ha-btarim?
2. Finally, note how (and why) we prove this
statement with a quote from 've-otanu hotzi
mi-sham' which is taken from Devarim 6:22.
To appreciate why, review Devarim 6:20-24
once again, and attempt to explain the
thematic connection between this paragraph
and the 'avadim hayinu' paragraph that we
recited at the beginning of Maggid.
Relate this as well to the 'strange'
statement made by Moshe Rabeinu to the new
generation in Devarim 5:2-3!
3. Note that in our "nusach" of the Haggada
we prove this point with two psukim:
V"higadta l'vincha [See Shmot 13:8.],
and
V'otanu hotzi m'sham [Devarim 6:22]
Can you explain why both psukim are
necessary?
[Relate to the words "li" and "otanu".
4. Why is the statement of 'be-chol dor
va-dor' so critical towards understanding the
theme of Maggid? Why do you think that if
forms the conclusion of Maggid, prior to our
recitation of the Hallel?
HALLEL
1. Be sure that you understand how the
paragraph of 'lefichach' ties between the
story and Hallel that we are about to recite.
In your opinion, why do we recite only
the first two paragraphs of Hallel now, and
save the remaining paragraphs of Hallel for
after the meal?
2. Note the opening psukim of Hallel -
Tehillim 113, especially - "ha'lelu AVDEI
Hashem, ha'lelu et SHEM Hashem..."
Relate this opening pasuk to the theme
of MAGID and the purpose of Yetziat Mitzraim.
[Relate to the 'statement' of "m'tchila ovdei
avada zara hayu avoteinu, discussed above!]
3. The reason why we recite Tehillim 114
should be rather obvious. But make sure
that you understand why.
4. Review the final blessing of 'ga'al
Yisrael', noting how it relates to the
overall theme of Maggid.
===
PART FOUR - THE THEME OF MAGGID
1. Based on your outline and your answers to
the above questions, what would you say is
the primary purpose of the mitzva of MAGGID?
Would you say that we tell the story in
order to remember HOW God saved us from
Egypt, or WHY He saved us?
Did God provide us with freedom from
slavery simply for the sake of 'freedom'
itself, or in order that we become free to
'serve God' instead?
2. How does the story in MAGID relate to the
connection between God's choice of Avraham
Avinu to become the forefather a His special
nation, and the historical process through
which we became that nation?
How does this answer the basic question
concerning why we are obligated to thank God
in every generation for a set of events that
took place over three thousand years ago?
3. What would you say is the difference
between the daily mitzva of 'zechirat yetziat
Mitzrayim' (REMEMBERING the Exodus -
fulfilled when we read the third parsha of
kriyat shma) and the special mitzva on the
Seder night of 'sippur yetziat Mitzrayim'
(TELLING THE STORY of the Exodus)?
How could the yearly mitzva of 'sippur'
be understood as the basis for our daily
mitzva of 'zechira'?
4. What is the importance of passing on a
tradition from one generation to the next?
How does the mitzva of MAGGID help accomplish
this goal? How does this explain the
involvement of children in the Seder, and
special mitzvot such as MATZA and MAROR etc.?
5. Could Korban Pesach and the mitzvot of
the Seder night be considered a yearly
commemoration not only of yetziat Mitzrayim,
but also a yearly reminder of God's promise
and our covenantal commitment to brit avot
and its purpose? Explain your answer!
Relate this to Devarim 26:1-3, the
purpose of bringing our first fruits to
Hashem.
==========
PART FIVE - THE FOUR SONS & SHMOT PEREK
12->13
1. Read the section in the Hagada concerning
the four sons: 'kenegged arba banim dibra
Torah'. Note how the Haggada is quoting the
Midrash [Mechilta]. [Note also how 'baruch
ha-Makom...' serves as a 'birkat ha-Torah' in
preparation for the study of this drasha!]
2. Try to explain the opening statement:
'kenegged arba...'
What assumption is the Midrash making
in regard to why there are four sons (and not
three or five)? Be precise!
3. Next, look up the source in Chumash for
each of these four questions. Should you
need help, see Shmot 12:26-27, 13:8, 13:14-15
& Devarim 6:20-21; but as your review these
sources, note the context of these psukim.
Do the answers to these questions in
the Haggada match the answers given in the
Torah?
Did you ever notice this before? [If
not, why?]
Do you have a simple explanation why
most of the answers that the Haggada gives
are different than the answers found in
Chumash?
4. Now, scan the four sources once again,
this time paying careful attention to the
general topic that Chumash is discussing that
leads up to each question.
Did you find four questions concerning
the same topic or do you find four different
topics? If so, explain what those topics
are.
Note how the answers that Chumash
provides for each question relate directly to
each respective topic; while the answers that
the Haggada provides relate to questions
concerning the Seder!
Can you explain why? Can you explain
why this is a drasha and not pshat of these
psukim?
5. What do you think the Midrash is coming
to teach us?
Why do you think this message is so
important for the Seder night that Chazal
decided to include this Midrash in the
Haggada?
How does this relate to the statement
in the Mishna in the tenth perek of Pesachim
-'lefi da'at ha-ben, aviv melamdo - based on
the level of the child, the parent should
teach him'?
be-hatzlacha
menachem
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