[Par-reg] MAGID - Questions for self study
Menachem Leibtag
tsc at bezeqint.net
Fri Apr 15 08:58:50 EDT 2005
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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 LEIL HA-SEDER -- MAGGID
Questions for self-study and preparation
Looking for something to prepare for the Seder?
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.]
To provide the necessary background, the first section
will explore the psukim in Chumash that command us to tell the
story of the Exodus, and the second section will study the
"mishnayot" in Mesechet Pesachim that provide us with the
guidelines for the Seder. Afterward, our study will focus on
MAGID itself.
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, as you will soon see for yourself, that very
pasuk is very difficult to understand.
For a start, take a quick read of that pasuk (Shmot 13:8)
and attempt to translate it, noting how difficult that task
is! Obviously, to understand this pasuk correctly, especially
to determine what words like "ha-hu" and "zeh" refer to, one
must first consider its context.
Therefore, (to appreciate its context) carefully study from
13:3 thru 13:8, noting how these psukim form a complete unit.
[To appreciate the fuller context of these psukim, 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 to 12:24-27, and 12:34 & 12:39.]
2. In regard to 13:3, does this pasuk seem to include 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?
How did you translate "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: why we are eating
matza, or why God took us out of Egypt?
Note Rashi, Ibn Ezra vs. Rashbam & Ramban, and their
argument in this regard!
4. Based on the above psukim, what is the source and
underlying reason for our obligation to tell the story of the
Exodus? [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 story that we tell 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, and from what point in
Jewish History that story should begin? In your opinion, where
would be the most logical place to begin that story from, and
how (and when) should that story be told?
Keep those answers in mind, as we will discuss them as
you study the Haggada
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. [Attempt to relate those
mishnayot to the psukim that you studied in Part One (above).]
Then, see Pesachim 116a in regard to the machloket
between Rav & Shmuel concerning what statement we should use
for 'matchilin bi-gnut' [that we must start the story with a
derogatory comment / i.e. either that we were once idol
worshipers (RAV), or we were once slaves (SHMUEL)].
To the best of your recollection, in the Haggada, what
opinion do we follow?
2. 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.
Note as well that Ramban records his own 'nusach' (text) for
MAGGID, found in Sefer Zmanim at the very end of Hilchot
Chametz u-Matza (after chapter 8). If you have time, compare
Rambam's nusach to 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.
This may appear to be rather tedious, but as you
continue, you'll see how helpful this will be.
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. If
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.
Where in MAGGID do we actually tell the story of the
Exodus ['sippur yetziat Mitzrayim'] in its entirety? Relate
your conclusions to the guidelines set in the mishnayot of
Masechet Pesachim.
4. We will now use the outline to understand how MAGGID
works. In other words, we will review each section to
identify the purpose of each paragraph, noting how it relates
(or doesn't relate) to how we tell the story of yetziat
Mitzrayim.
By doing so, we will better understand how we fulfill (or
don't fulfill) the mitzva of sippur yetziat Mitzrayim as we
read the Haggada.
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 speaking to the
people who are gathered at the table. However, the second
sentence: "kol dichfin..." - invites anyone in need of a
korban pesach to come join; 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.]
2. From this opening statement, it appears as though the
reason that for our eating MATZA is because that is 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.]
MA NISHTANA
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.
AVADIM HAYINU
1. It certainly sounds like the story begins with this
paragraph. But carefully read the entire paragraph that
begins with 'avadim hayinu' and ask yourself what is 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 point of
MAGGID? [Keep this question in mind as your continue your
study.]
5. Does the avadim hayinu also explain WHO is obligated to
tell this story? If so, can you explain why?
[Relate to a possible 'misunderstanding' 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 the
avadim hayinu section.
Also, try to explain why this section also records a
conversation of R. Eliezer concerning the daily mitzva of
'zecher li-yetziat Mitzrayim'.
THE FOUR SONS
1. Clearly, this section doesn't tell the story. Can you
explain its purpose? In your answer, relate once again to
Shmot 13:8 as well as to the Mishna's statement of 'ke-da'at
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
supplied 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?
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
begin? If so, what is the primary point made by this
paragraph!
3. Review Yehoshua 24:1-4, noting that these psukim is the
source of this 'proof'. 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! [Rather amazing.] How do these psukim 'prove' the
second half of the opening statement?
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 it 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. 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 '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 events
of yetziat Mitzrayim. 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 God had also promised Avraham Avinu to put
his offspring into slavery! Can you explain why God found it
necessary for this process to take place, before Avraham
Avinu's children would become this great nation?
Relate brit bein ha-btarim to the fact that the Haggada
begins the story of yetziat Mitzrayim with the time period of
the Avot! Based on this covenant and its purpose, why is it
important that we begin the story specifically from this point
in history?
3. 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 does this question
arise?
4. 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?
5. 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.]
6. 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.
7. 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
8. 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.
9. 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
section to actually tell the story.
Would you agree that one fulfills his obligation to 'tell
the story' [sippur yetziat Mitzrayim] by reciting this drasha?
[Do most people pay attention to this part of the Haggada?
Should they?]
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?
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.
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?
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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