[Par-reg] For Shabbat ha'Gadol - Magid
Menachem Leibtag
tsc at bezeqint.net
Fri Mar 22 10:09:22 EDT 2013
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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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