[Par-reg] MAGID - shiur for leil ha'seder
Menachem Leibtag
tsc at bezeqint.net
Wed Apr 20 11:17:41 EDT 2005
for a Word version of this shiur, which will be much
easier to read and print, download the file from this link:
www.tanach.org/special/magid.doc
*************************************************************
THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************
UNDERSTANDING MAGGID - A biblical Perspective
[revised 5765]
Expression of Gratitude
or
Recogniton of Destiny
Should Passover be understood as our 'holiday of freedom'
- when we thank God for taking us out of slavery?
Certainly, the popular song of that we sing towards the
beginning of the Seder "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 shiur, we uncover the biblical 'roots' of
Maggid to better appreciate how (and why) the Haggada tells
the story of the Exodus.
INTRODUCTION
Even though we would expect that the entire MAGGID
section of the Haggada would tell the story of Yetziat
Mitzrayim, our shiur will show how most of its discussions
relate to peripheral topics, while the story itself is told in
a rather cryptic manner.
To appreciate how and why, we begin our shiur with a
discussion of the biblical source for our obligation to tell
that story at the Seder.
THE SOURCE FOR MAGGID
Our obligation to tell the story of the Exodus (at the
Seder) is based on a set of psukim in Parshat Bo, where Bnei
Yisrael are commanded (immediately after they left Egypt):
"Remember this day that you left Egypt... [by eating matza
etc.] - ve-HIGGADETA le-bincha - and you must TELL your son
on that day, saying: BA'AVUR ZEH..." (see Shmot 13:3-8).
[See Rambam Hilchot Chametz u-Matza 7:1, note how it is
based on both 13:3 AND 13:8. See also Shmot 10:2!
Note also Sefer ha-Chinuch on Shmot 13:8. ]
In contrast to our daily 'passive' obligation to
'remember' the Exodus [="mitzvat zechirat Yetziat Mitzraim"] -
which we fulfill with a short mention of that event in our
recitation of the third parshia of daily 'kriyat shma' (by
reading Bamidbar 15:41), on the evening of the 15th of Nisan
we are obligated to 'actively' tell that story.
However, even though this commandment instructs us to
'remember' this day by re-telling those events to our
children, the Torah is not very specific in regard to when we
should tell that story, how we should tell it, or from where
that story 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:
RAV & SHMUEL
The Mishna in the tenth chapter of Mesechet Pesachim sets
some guidelines concerning how to fulfill this obligation,
including one of format:
"matchilim bi-gnut u-mesaymim be-shevach" -
i.e. 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..."
One could suggest that Rav & Shmuel argue concerning what
is considered a more derogatory past - 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).
Even though Shmuel's opinion seems to be the most logical
place to begin from, for the book of Exodus itself begin with
our enslavement by Egypt, we will now explain how Rav's
opinion - that we begin from the time of Terach - may stem
from a more fundamental thematic consideration.
To show how, we must return to Sefer Breishit to show how
Am Yisrael's redemption from slavery was not only an act of
Divine kindness, but also an 'orchestrated' event in part of a
complex historical 'process' through which God develops an
everlasting relationship with His people.
BRIT BEIN HA-BTARIM
Recall from our study of Sefer Breishit how God chose
Avraham Avinu towards the purpose of becoming the forefather
of a nation that would represent Him - by following His laws
and establishing a nation in the land of Canaan. Towards that
goal God entered into a covenant with Avraham Avinu [= 'brit
avot', see Breishit 15:18 and 17:7-8]. The first such
covenant is described in Breishit chapter 15, and known as
"brit bein ha-btarim" [lit. the 'covenant of the parts]' .
In that vision, not only did God promise the land to
Avraham's offspring (see 15:18), He also informed Avraham that
it would take some four hundred years until that goal would be
realized:
"Surely know that your offspring shall be strangers in a
land that is not theirs for 400 years. They will be
enslaved and oppressed." (15:13).
Only afterward would God save them, and then in a most
glorious fashion:
"But I will bring judgment against that nation that enslaves
them, and they will then leave with great wealth" (15:14).
Sefer Breishit does not explain precisely why, but it
appears that this long historical process of 'slavery and
redemption' was part of a divine plan that would facilitate
the transformation of this chosen family into God's special
nation. As this nation was chosen to 'serve' God, the
experience of bondage in Egypt could be viewed as 'basic
training' - i.e. to prepare them for their future destiny.
Furthermore, the miraculous nature of their redemption would
help create a certain sense of allegiance and commitment.
From this perspective, Bnei Yisrael's slavery in Egypt
and their subsequent redemption was not incidental; rather it
was part of an orchestrated set of events with a divine
purpose.
As the purpose of that process was to facilitate the
achievement of the goal of the 'chosen nation', it was first
forecasted when God convened this covenant of brit bein ha-
btarim with Avraham Avinu.
As we shall now show, this deeper understanding of
'divine purpose' in the entire process of Yetziat Mitzrayim is
alluded to in the very pasuk from which we learn our
obligation for Maggid
Let's explain how.
VE-HIGGADETA LE-BINCHA - Shmot 13:8
As we explained above, our obligation to tell over the
story of the Exodus is based on the pasuk in Parshat Bo:
"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 pasuk by heart, it is not so
easy to translate. [Try it yourself, and you'll immediately
notice the difficulty.]
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'.
However, it is not quite clear what this implies. There
are two possible interpretations: 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 God took us out of Egypt IN ORDER that we can
eat matza! In other words, Ibn Ezra claims that God
intentionally placed Bnei Yisrael in slavery in order to
redeem them - to give them a reason to 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 - in the ZCHUT (as a reward) for our
readiness to perform the mitzvot of pesach matza & maror for
all generations - God redeemed us from Egypt.]
Rashi and Ibn Ezra's understanding of this pasuk fits
beautifully with the theme we have discussed thus far. When
we eat matza and thank God for taking us out of Egypt, we must
tell our children how God intervened in our history from its
very inception - in order that we become His nation and keep
His laws.
As we explained above, we find once again that MAGGID is
about thanking God for the entire relationship, not simply for
a one-time event.
[Similarly, one could suggest that the 'korban Pesach' is
not only a thanksgiving offering for our salvation from
Egypt, but more so as a thanksgiving offering for the entire
process of brit bein ha-btarim - i.e. for becoming God's
nation.
In our study of the Haggada, we will show how this
specific point emerges as a primary theme. It will also
explain why the story of the Exodus remains relevant in every
generation.
With this discussion in mind, we will now study MAGGID
itself, in an attempt to better understand HOW we fulfill this
mitzva of sippur Yetziat Mitzrayim when we read the Haggada.
========
HOW WE TELL THE STORY
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 clear where that story actually
begins. 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.
[On the meaning of 'lechem oni', see Further Iyun section.]
'Kol dichfin...' serves as an open invitation for others to
participate, and seems to reflect what our forefathers said to
one another in Egypt when they prepared to partake in the
first Korban Pesach. [Recall that 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 for Parshat ha'chodesh re" Two reasons for matza.]
In any case, it clearly is not the story of Yetziat
Mitzrayim, rather a very meaningful opening statement.
'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.
'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 paragraph of 'avadim hayinu' makes two very
important statements. It explains:
. WHY we are obligated to tell this story, i.e. had God not
saved us, we'd still be slaves till this day;
. 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, 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 all future generations are obligated to thank
God for a redemption that took place thousands of years
earlier.
The second statement comes to counter a possible
misunderstanding. Since the mitzva is based on the pasuk 've-
higgadeta le-bincha...', one might think that this mitzva only
applies to teaching children [i.e. those who don't know the
story], but those who already know the story may be exempt.
Therefore, before we tell the story, the Haggada must remind
us that everyone is obligated - even 'know it alls'.
MA'ASEH BE-R. ELIEZER...
To prove this second point of the previous ['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) telling over the story of Yetziat
Mitzrayim.
[This is a very 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, in the next paragraph it does quote one of their
discussions. Let's explain why:
AMAR RABBI ELIEZER BEN AZARYA...
The specific discussion that is quoted 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 remember], in contrast
to our 'once a year' obligation at the Seder of "sippur" - to
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,
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).
Notice however, that we have recited several important
paragraphs in MAGID section that discuss the nature of our
obligation to tell this story - but the story itself has not
yet begun!
Before we continue with our study of MAGGID, let's return
once again to the pasuk of 'avadim hayinu' - which MAGGID used
to introduce this entire preliminary section.
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!
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: 'ke-da'at
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 Midrash, which
describes how we tell the story to four different types of
children, corresponding to four psukim in Chumash where the
father answers his son. This section teaches us how to be
'dynamic' teachers as we tell over the story, and adapt it to
the level of our audience.
[For a deeper understanding of this section, see the TSC
shiur on 'The Four Sons' - tanach.org/special/4sons.doc]
It should also be noted that the opening statement of
this section: 'baruch ha-Makom...' serves as a 'mini' 'birkat
ha-Torah' as we are about to engage in the study of a Mechilta
- the Midrash on Sefer Shmot. [The quote of the Mechilta
itself begins with 'keneged arba banim dibra Torah...'.]
Note however, that even though we have entered a lengthy
discussion concerning HOW to tell the story, we haven't even
begun to tell the story yet!
"YACHOL ME-ROSH CHODESH"
In the next section, beginning with: 'yachol me-rosh
chodesh...' we discuss yet another aspect of our 'obligation
to the tell the story' - this time concerning WHEN we are
obligated. Here, the Haggada quotes an analytical Rabbinic
study of the pasuk: 've-higgadeta le-bincha' (Shmot 18:8) -
arriving at the conclusion that the story must be told on
evening of the Seder.
To follow the logic of this conclusion, note how it is
supported by a careful reading of Shmot 13:5 in relation to
13:3 and 13:8, as well as a possible understanding of 12:14
("ve-haya ha-YOM ha-ZEH lezikaron" in 12:14) based on 12:1-3!
Based on those psukim, one could reach the conclusion that our
obligation to tell the story may begin from the first day of
Nissan. This halachic drasha (which we quote) teaches us that
our obligation to tell the story falls out exactly on the
evening of the 15th of Nissan, and not any earlier or later.
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 by
quoting some psukim from Yehoshua chapter 24.
Let's explain by taking 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 follow the proof that the Haggada brings for
that statement, you'll notice that it only proves the first
half, 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.
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!]
There can be no doubt that the proof of Rav's statement
of 'mi-tchila...' comes from 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.
[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.
Once you're at it, you might as well study Devarim 6:20-25
as well.]
With this background, we can better understand why this
statement of 'mi-tchila' sets the stage for the story that we
are about to tell, for it explains why God chose Avraham - in
order that his offspring become a nation that will serve Him.
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. [See
TSC shiurim on Sefer Breishit.
The next paragraph of MAGGID will identify the direct
connection between the statement of 'mi-tchila' and the story
of Yetziat Mitzrayim.
"BARUCH SHOMER HAVTACHATO"
In the next paragraph we find once again a 'statement',
and not a story. Let's read carefully to try to understand
how this statement and proof connect to the previous
paragraph.
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 and proof, we thank God for keeping His
promise to Avraham Avinu, at brit bein ha-btarim, to redeem
Bnei Yisrael after the four hundred year time period was
complete. But behind this statement lies the very reason for
why we must tell the story of Yetziat Mitzrayim - for God put
us into Egypt in order to take us out! In other words, our
slavery and redemption were for the purpose that we would be
able to serve Him.
It is because of God's message to Avraham Avinu at "brit
bein ha-btarim" that anyone telling the story of the Exodus
must begin with the story of God's choice of Avraham Avinu to
become His special nation. As we explained earlier in our
shiur, that redemption process was part of a divine plan, for
that original covenant forecasted that Avraham's offspring
would first undergo bondage in a foreign land, from which God
would redeem them, in order to make them His great nation.
As we thank God for fulfilling His promise to Avraham, we
thank God for His covenant and its purpose, not just for
taking us out of Egypt. This point is proven in the next
paragraph:
"VE-HEE SHE-AMDA"
Now we find yet another important statement, connecting
those events of the past with today:
"ve-HEE she-amda la-avoteinu ve-LANU "
- And it is THIS [COVENANT, i.e. brit bein ha-btarim] which
stood for our fathers, AND for us as well.
For not only once [during our history] were we in danger of
destruction; 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; for the purpose of why were chosen [i.e. to
serve God] remains eternal.
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. Or we could summarize by saying that we
tell the story not only to thank God for what happened, but
more so for why it happened.
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 shiur for Parshat ha-Chodesh, 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 explain why we invite Eliyahu ha-navi, as we begin
the final section of the Haggada, in hope for our future
redemption, see final psukim of Sefer Mal'achi - where
Eliyahu comes to help the nation perform proper 'teshuva' --
not by chance - the Haftara for Shabbat ha-Gadol!]
[At most Seder's - over an hour has surely 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 the psukim of 'mikra
bikkurim', beginning with 'arami oved avi' as a 'framework'
for telling over the story of Yetziat Mitzrayim. Even though
'technically' it would suffice to simply quote these psukim,
since our obligation is to tell the story at length, we
elaborate by supporting each word with an additional pasuk.
[In fact, we are quoting a Sifrei - the Midrash on Sefer
Devarim, which was composed for this very purpose.]
Practically speaking, this point is critical for us to
understand, for it is when we read this section - we fulfill
our obligation of sippur Yetziat Mitzrayim - and hence this
should be the most important section 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 in essence
mikra bikkurim (see Devarim 26:1-10) serves as a proclamation
thanking 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 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.
[Recall that Yetziat Mitzrayim was the first stage of God's
fulfillment of that covenant. 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.]
This neatly explains why MAGGID focused on brit bein ha-
btarim in the two paragraphs that preceded this section!
Finally, note also the word 'higgadeti' in Devarim 26:3 and
compare it with the word 've-higgadeta' in Shmot 13:8!
[Almost sounds like a 'gezera shava'! This would supply us
with yet another reason to connect these two mitzvot together.
See also Rambam Hilchot Chametz u-Matza chapter 7,
especially halacha 4.]
THE MULTIPLICATION TABLES
Recall how the drasha of the final pasuk from mikra
bikkurim led us 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, the Haggada continues
with the song of DAYENU, as it serves as both a poetic summary
of this story and a form of HALLEL (praise). [Once again, we
follow the format of the Mishna 'matchilin bi-gnut u-mesaymim
be-shevach'.]
It is 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, and not just for a specific event!
[Note as well that 'al achat kama ve-kama' is an integral
part of the Dayenu section. A separate 'mini-shiur' on the
topic of Dayenu, is available on TSC WEB Site - see
www.tanach.org/pesach.htm ]
"RABBAN GAMLIEL"
Before we complete our story, 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'vincha" unless we have mentioned
the reasons for the commandments of PESACH, MATZA & MAROR.
It would appear that Ramban Gamliel understands that 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 the pesach, matza, 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.
"BE-CHOL DOR VA-DOR"
Before we say HALLEL, we must qualify our praise. Again,
we return to our underlying theme (based on brit bein ha-
btarim) that every generation is obligated to thank God for
Yetziat Mitzrayim. Therefore, we conclude by stating that in
every generation each individual must feel as though HE
himself was redeemed from Egypt. Once we understand the
integral connection between the events of Yetziat Mitzrayim
and brit avot, i.e. our purpose as God's special Nation, this
statement of:`"be-chol dor va-dor chayav adam lir'ot et atzmo
ke-ilu hu yatza mi-Mitzrayim..." takes on additional
significance.
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 from Egypt. [It also reflects are
statement of "ve-hee she-amda... be-chol dor va-dor kamim
aleinu..." in the middle of the Haggada.]
As explained by the Chumash itself 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!]
Therefore, in this final stage of MAGGID, we praise God
for Yetziat Mitzrayim, feeling as though we ourselves were
redeemed. Furthermore, if the entire process of Yetziat
Mitzraim was in order to prepare Am Yisrael - to enable them
to fulfill their national destiny, then it becomes imperative
that every member of Am Yisrael feels as though they
experienced that 'training mission'. [See Part Two for a more
complete explanation.]
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 remain God's servants ['avdei
Hashem'], it is incumbent upon us to praise Him.
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
. Most 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 this national sense of "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 Avinu -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 teenage [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".
We claim that 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.]
To conclude our shiur, we will show how this same theme
may relate as well to the very purpose of "brit bein
ha'btarim".
ETHICS & the EXODUS - [re: BRIT BEIN HA'BTARIM]
The fact that God had already 'promised' Avraham Avinu at
the same time when he was first chosen - 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) - begs us to search for
a thematic reason for the necessity of this bondage.
Indeed, 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.
[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.) .]
A rather obvious Biblical 'hint' to what the nation would
'gain' from this difficult experience; may be alluded to in
the numerous commandments that Bnei Yisrael receive at Matan
Torah (after leaving Egypt) that include the special
'reminder' of "v'zacharta ki eved ha'yita b'eretz Mitzraim".
Most often, this phrase is found not as a separate mitzvah,
but rather as an additional comment following a law concerning
the proper treatment of the 'less-fortunate' - 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, towards 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, 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 us 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
=========
A SUMMARY OUTLINE
To help clarify the main points of our above shiur, the
following outline charts out the flow of MAGGID.
MAGGID - AN OVERVIEW
=====================
I. PREFACE - "Ha lachma anya..."
This section serves as an introduction and invitation for
others to join.
II. DEFINING OUR OBLIGATION of sippur Yetziat Mitzrayim
A. MA NISHTANA - We encourage the children to ask in order
that we can fulfill - 've-higgadeta le-bincha'
B. The 'avadim hayinu...' paragraph explains:
* WHY we are obligated [otherwise we'd still be slaves]
* WHO is obligated - even those who know the story!
"Ma'aseh be-R. Eliezer..." serves as a proof that even
those who already know the story are still obligated to
re-tell it.
C. The FOUR SONS section explains:
* HOW we must tell the story to our children.
D. The question "yachol me-rosh chodesh..."
* WHEN we are obligated, i.e. on the 15th at night.
III. SIPPUR YETZIAT MITZRAYIM - Telling the story
A. Biblical (prophetic) setting/ God's covenant with the avot
1. 'Mi-tchila ovdei avoda zara hayu avoteinu..'
WHY Avraham Avinu was chosen / a summary of the theme of
Sefer Breishit, based on Yehoshua 24:1-4
2. 'Baruch shomer...BRIT BEIN HA-BTARIM...' (Br.15)
the covenant with the avot in which God already foresaw
the unfolding process of Yetziat Mitzrayim.
3. 'Ve-hee she-amda' - the eternal aspect of that
covenant,
i.e. of brit bein ha-btarim. Because of this brit, God
continues to redeem Am Yisrael from peril and
destruction in every generation [if we are worthy].
B. The actual story of Yetziat Mitzrayim (the Exodus)
- based on a drasha of the pasuk 'arami oved avi'.
- Each word or phrase in the declaration of thanksgiving
(known as MIKRA BIKKURIM) is supported by a pasuk.
[This DRASHA continues until the details of the TEN
PLAGUES are completed, and is the most lengthy section of
the Haggada.]
C. DAYENU - a song of praise at the conclusion of the story
To thank God for his salvation, we declare that even for
only one stage of the redemption process it would have
been enough ('dayenu') to praise God (say Hallel), even
more so ('al achat kama ve-kama...') that we must praise
God for all fifteen stages of the redemption process.
IV. RABBAN GAMLIEL
[our need to explain PESACH MATZA & MAROR]
Rabban Gamliel states that to properly fulfill his
obligation of v'HAG'DTA LV'VINCHA one must also be sure
to explain the reason for PESACH, MATZA, and MAROR.
V. HALLEL
A. 'be-chol dor va-dor...'
we must feel as though we ourselves we redeemed
B. 'lefichach...'
therefore, we are obligated to praise God...
C. Hallel Mitzrayim
D. BIRCHAT GA'AL YISRAEL - the blessing of redemption
==================
FOR FURTHER IYUN
A. 'TELLING' OR 'LISTENING'
As our primary obligation in MAGID is to 'tell the story'
of the Exodus, the question arises whether it is better for
one person to tell the story, while everyone else listens; or
if everyone needs to read all the words in the Haggada (and
especially the "arami oved avi" section) to themselves.
Even though one can find a wide range of opinions, it seems
that the ideal way to fulfill the mitzvah would be for one
person to lead the telling of the story - while everyone else
should be listening, and preferably actively participating in
the conversation.
To clarify why, let's employ an analogy from 'daily life'.
Imagine a family of avid sports fans - and someone had come
home from the stadium after watching an exciting football
game, while the rest of the family members only heard the game
on the radio. The likely ensuing family conversation about
the game over supper that evening (i.e. with questions &
answers, discussions and opinions, etc.) would serve as a good
model for how MAGID should be conducted ("l'havdil").
[To continue this analogy, imagine what it would look like
if everyone gathered at the table, and simultaneously read
the newspaper clipping of the game's details. Hopefully,
that analogy can provide some insight on how to plan MAGID.]
For the same reason, it is obviously preferable to conduct
the conversation in a language that everyone understands.
Certainly, the classic text of the Haggada should be read by
the person leading the Seder (tradition should be tampered
with so readily), but the words of its key sections should be
translated and explained clearly (and in an interesting way)
to everyone who has gathered.
B. From BEIN HA'BTARIM to KRIYAT YAM SUF
II. Note the similarities between the story of 'kriyat yam
suf' [the splitting of the Red Sea], and brit bein ha-btarim.
Crossing between two halves (the word 'gzarim' is used
in both). Note also the 'amud eish & amud anan" parallel to
the "lapid eish ve-tanur ashan in Breishit 15:17), the topic
of 'emuna' [va-ya'aminu b-Hashem... vs. ve-he'emin b-Hashem]
and many more.
Relate this to our discussion in the shiur regarding the
significance of brit bein ha-btarim.
C. YACHOL M'ROSH CHODESH
To appreciate the "hava amina" for why one might think
that the mitzvah to tell the story may begin already from Rosh
Chodesh, carefully review Shmot 12:14 - noting what day the
phrase "ha'yom ha'zeh" may be referring to, based on its
context from Shmot 12:1-6.
In other words, the day referred to in the phrase: "v'haya
ha'YOM HA'ZEH lachem l'ZICHARON" could either be rosh Chodesh
(based on 12:1-2); or the day that the korban Pesach was
offered (i.e. the 14th during the day towards evening ="yachol
m'b'od yom", based on 12:6). The conclusion however is that
the mitzvah can only be fulfilled on the evening of the 15th,
based on Shmot 13:8 in the context of 13:3-8! Read those
psukim carefully, noting especially 13:5, and you'll see why.
[Note as well the connection between 12:14 & 12:15-20, as
well as the connection between 12:21-27 with 13:3-8!.]
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.
[In other words, 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!]
E. 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 Sina; 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).
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