[revised 5765]
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.
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.
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.
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 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.
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.
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.
========
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.
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.
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.
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'.
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:
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.
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 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!
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!]
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.
"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!
"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.
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.
"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:
'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:
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!]
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.]
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.]
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'.]
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 ]
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.
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.]
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.
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
. 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".
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
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.
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
To help clarify the main points of our above shiur, the following outline charts out the flow of MAGGID.
=====================
This section serves as an introduction and invitation for others to join.
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.
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.
Rabban Gamliel states that to properly fulfill his obligation of SIPPUR Yetziat Mitzrayim one must also be sure to explain the reason for PESACH, MATZA, and MAROR.
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
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.
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.
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!.]
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!]
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).