In Hebrew, “Seder” means Order. However, if you are like me, the Passover Seder appeared more as a random maze that left me confused and frustrated than a structured work that guided me through this most eventful evening.
Although the Seder is structured by 15 steps, which we will explore in Class 2, I found Step 5, “The Maggid,” the narrative, which dominates the Seder, to be tedious and daunting until I figured out its order and the thought behind it. Finally I was able to appreciate its beauty and delve into the ideas meant to be communicated and experienced. Over the years, I have shared this “discovery” with others who have expressed their gratitude as it not only enhanced their Passover Seder, but gave them a path to see the structure and explore the areas that interested them.
In this class, I help you see this structure of the “Maggid” and understand why it was put together this way., so you can become more engaged and enjoy the Seder at greater level. (Note: Maggid and Hagaddah share the same Hebrew root, alluding to the fact that this is the central part of the Seder.)
Not only can the Seder seem confusing, the the language can seem meaningless and archaic, therefore for years I have recommended the Artscroll Youth Haggadah, that not only lays out the structure visually, but also elucidates its translation for those who may not be familiar with the scholarly works of Mishna, Talmud/Gemara and Midrash that the authors assume we know. I have found this Haggada invaluable to the teaching this class as I lay out the structure and explain the various modules..
So, let us begin.
Not only was the Torah (“teaching”) transmitted in a written from, known as the Five Books of Moses, it was accompanied by an extensive Oral exposition..
The entire Written Torah was codified at the beginning of the 2nd Temple Period, containing 24 “books” and referred to as the TaNaCh. [T–Torah (5) , N–Neviim/Prophets (8), Ch/K–Kesuvim/Writings (11)]. Many refer to this as the “Jewish Bible.” The verses of these works are often cryptic appearing to have poor syntax, begging for an explanation; best to be understood as notes taken from a lecture rather than a transcription.
The Oral transmission is that missing explanation. Being Oral allows this portion to be a durable, “living” transmission suitable for to every situation and generation. It was never to be put into written form as it would restrict it and diminish it, to a degree killing the “living” aspect of it…
However, around 1800 years ago, 200 C.E., during the vicious and ruthless Roman dominion, there was a fear that this transmission would be completely lost, and that it was better to diminish it than to forget it. Simply, it was written in two different formats, structured and associative, in a style that still required the Oral tradition.
Around 200 C.E., much of the legal tradition was recorded in a structured-by-topic format known as the Mishna. Over the next 300 years, the Mishna was a central authoritative source keeping alive the this aspect of the Oral Transmission through debate, expounding and explanation. Once again, due to the prolonged and brutal exile, the leaders again feared the loss and recorded their discussions in what is called the Talmud in Hebrew and Gemara in Aramaic, both derived from the root “to learn.” Although most of the Mishna is a legal transmission, the Talmud/Gemara also records non-legal aspects of the Oral transmission.
Simply, the Midrashim (plural of Midrash) are multiple collections of the non-legal and legal Oral transmission, often recorded in an associative format, meaning, expounding on a verse of the TaNaCh. at the location it was written rather than organized by topic.
Seder translates as “order.”
There are 15 steps in the Passover Seder..
The numerical value of 15, alludes to the idea that a person must scale the fifteen levels of sanctity and understanding to reach the pinnacle of spiritual success. (Maharal of Prague in Geruros Hashem, Chapter 53)..
The familiar דינו Dayenu, joyfully sung at so many Seders, counts 15, describing fifteen steps from the depths of Egyptian bondage tot he heights of revelation, culminating in the construction of the Temple, the place where a person comes closest to God. So, too, the entire Passover Seder is a vehicle to elevate us to a greater appreciation and closeness to God.
The word Mitzvah מצוה translates literally as “Commandment.”
There are Torah Commandments and Rabbinic Commandments, both containing Positive “Dos” and Negative “Don’ts.”
The night of the Seder, there are 4 Torah Commandments.
1) פסח Eating the Pesach/Passover offering (קרבן פסח Korban Pesach, also referred to as the “Pascal Lamb”)
2) מצה Eating Matzoh
3) מרור Eating Bitter Herbs (together with the Korban Pesach/Passover Offering)
4) והגדך לבנך “Telling” [the Exodus] to your child (notice the first word is והגדך with the root הגד, which is the root of הגדה Hagaddah)
(Exodus 13:8) וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר בַּעֲבוּר זֶה עָשָׂה ה’ לִי בְּצֵאתִי מִמִּצְרָיִםוְ
“And you shall tell your son on that day saying, For the sake of this HASHEM did for me when I went out from Egypt.”
In Hebrew, there are many words for “tell,” such as אמר say, דבר speak, ספר recount, הגיד tell.
Two of these are more significant to this evening:
משנה י:ד מזגו לו כוס שני. וכאן הבן שואל אביו. ואם אין דעת בבן, אביו מלמדו
מה נשתנה הלילה הזה מכל הלילות, שבכל הלילות אנו אוכלין חמץ ומצ הלילה הזה כולו מצה. שבכל הלילות אנו אוכלין שאר ירקות, הלילה הזה מרור. שבכל .הלילות אנו אוכלין בשר צלי, שלוק, ומבושל, הלילה הזה כולו צלי. שבכל הלילות אנו מטבילין פעם אחת, הלילה הזה שתי פעמים. ולפי דעתו של בן, אביו מלמדו.
מתחיל בגנות ומסיים בשבח,
ודורש מארמי אובד אבי, עד שיגמור כל הפרשה כולה.
משנה י:ה רבן גמליאל היה אומר, כל שלא אמר שלשה דברים אלו בפסח, לא יצא ידי חובתו, ואלו הן, פסח, מצה, ומרור..
פסח, על שום שפסח המקום על בתי אבותינו במצרים
מצה, על שום שנגאלו אבותינו במצרים
מרור, על שום שמררו המצרים את חיי אבותינו במצרים .
בכל דור ודור חייב אדם לראות את עצמו כאילו הוא יצא ממצרים, שנאמר (שמות יג), “והגדת לבנך ביום ההוא לאמר, בעבור זה עשה ה’ לי בצאתי ממצרים”..
לפיכך אנחנו חייבין להודות, להלל, לשבח, לפאר, לרומם, להדר, לברך, לעלה, ולקלס, למי שעשה לאבותינו ולנו את כל הנסים האלו, הוציאנו מעבדות לחרות, מיגון לשמחה, ומאבל ליום טוב, ומאפלה לאור גדול, ומשעבוד לגאלה.
“!ונאמר לפניו, “הללויה
…משנה י:ו עד היכן הוא אומר
If you count the blocks above, you will count 14, but ths is incorrect ast here are 15.
What’s going on?
The 7th Box is actually two (2) steps:
1) Motzei – saying the blessing over bread (in this case the Matzah) המוציא לחם מן הארץ … the One Who brings forth bread from the earth.
2) Matzah – eating the Matzah (and it’s blessing on this Mitzvah) על אבילת מצה – that He sanctified us with His Mitzvah of Eating Matzah
See the next class where we will discuss the structure of the entire Seder.
Magid מגיד and Haggadah הגדה have the same Hebrew root, which is נגד ׂׂ(the נ drops in both of these grammatical forms).
So, the Magid מגיד is where we are Heegeed הגיד in the Haggadah הגדה.
This is one of the most important modules/stages of the Seder as it guides us in fulfilling one of the four Torah Mitzvos/Commandments:
והגדך לבנך “Telling” [the Exodus] to your child (notice the first word is והגדך with the root הגד, which is the root of הגדה Hagaddah)
(Exodus 13:8) וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר בַּעֲבוּר זֶה עָשָׂה ה’ לִי בְּצֵאתִי מִמִּצְרָיִםוְ
“And you shall tell your son on that day saying, For the sake of this HASHEM did for me when I went out from Egypt.”
BUT it is also the most confusing and appears to have no structure.,
This is the section we will focus on in this class.
Let Us Begin!
The Hebrew root עני or ענה indicates multiples ideas, therefore multiple possible translations:
1) Poor (noun)
2) Affliction (noun)
3) Answer (verb)
NOTICE 2 things:
1) This is not listed in the Mishna as part of the Magid.
2) It’s the only part of the Gemara in Aramaic.
WOW. These two terms are very vague.
What do you think they mean? Refer to?
The Talmud explores this. We have two traditions.
Rav – Slavery to Freedom
Shmuel – Idol Worshipers to Monotheists
NOTICE: We have both opinions in our Haggadah. as seen in the Artscroll Youth Haggadah:
Page 17 Is Rav’s opinion – From Slavery to Freedom.
Page 20 (middle of Page) is Shmuels opinion – From Idol Worshippers to Monotheists
THE NEXT CONFOUNDING QUESTION IS: What is put between these two opinions, from page 18 to the top of page 20?!
——————————————————————————————-
Talmud Pesachim Folio 116a פסחים קטז
The Mishna states: “Begin with גנות Disgrace and conclude with שבח Praise?.
What does it mean by בגנות ‘with Disgrace”? Rav says “Begin with Idol Worshippers were our fore-fathers.” Shmuel says “We were slaves….”
מתחיל בגנות ומסיים בשבח:
מאי בגנות רב אמר מתחלה עובדי עבודת גלולים היו אבותינו [ושמואל] אמר עבדים היינו … T
NOTICE: There are 4 sections placed between the two opinions of what is “Disgrace” and what is “Praise”
KEEP IN MIND: Remember that the Torah commandment we are fulfilling during the Magid is the following:
Exodus 13:8 וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר בַּעֲבוּר זֶה עָשָׂה ה’ לִי בְּצֵאתִי מִמִּצְרָיִם
“And you shall tell your son on that day saying,
For the sake of this HASHEM did for me when I went out from Egypt.”
THEY ARE ANSWERING the Following Questions regarding the fulfillment of this Mitzvah.:
WHO is obligated to fulfill this Mitzvah? WHO is the “Son”?
WHAT is this Mitzvah?
WHAT do I need to do to fulfill this Mitzvah?
HOW do I accomplish this Mitzvah?
WHEN is the timing of this Mitzvah?
WHEN am I obligated and when can I fulfill this Mitzvah?
NOTE: I do no believe I’ve seen or heard this explanation anywhere else. However, it became clear to me after comparing the Mishana to the Haggadah adn working to figure out why these additions were placed between the two opinions expressing “Disgrace” & “Praise.”
Why are we doing this Mitzvah of Telling/Recounting the Exodus from Egypt?
What is the source of this obligation?
NOTICE that I keep on repeating and emphasizing this!
The Source is a Torah verse:
Exodus 13:8 וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר בַּעֲבוּר זֶה עָשָׂה ה’ לִי בְּצֵאתִי מִמִּצְרָיִם
“And you shall tell your son on that day saying,
For the sake of this HASHEM did for me when I went out from Egypt.”
Who is obligated in this Mitzvah?
Am I only obligated if i have children or a son?
Based on the verse, I’d think that I’m only obligated in this Mitzvah if I have a son (or childrent), however we see clearly from the narrative on page 18 of the great sages spoke through the entire evening they recounted the miracles that happened when the Jews left Egypt. There is no point of their children being present, and they are the greatest sages.
From this we conclude that all of us are obligated in the Mitzvah, whether we do or don’t have children and even if we are the wisest of our generation.
What is our obligation? Meaning, must we tell in order to fulfill our obligation?
This narrative paragraph is excerpted from the Talmud, illustrating the argument regarding the daily obligation/Mitzvah to mention the Exodus from Egypt each day. There is no doubt that a man is obligated to mention the Exodus from Egypt, the argument is whether the Torah obligation is only in the morning or also at night.. (See the next toggle which will explain this more thoroughly).
Since we are obligated to mention the Exodus from Egypt each day, therefore just mentioning it would not be sufficient to fulfill the mitzvah of Passover that we are evaluating and discussing. Obviously we must do more. This is creative way to inform us that we must do more than mention the Exodus from Egypt. The previous paragraph illustrates the extent to fulfill this Mitzvah as they were absorbed in discussion through the evening. until morning..
Side Note: The 3 Paragraphs of Shema
REGARDING THE OBLIGATION TO RECITE THE Shema:
There is an obligation to say “Shema” in the morning and at night.
שמע ישראל הי אלקינו הי אחד “Listen Israel, the Lord is our God, the Lord is One”
There is discussion what constitutes the fulfilling of this obligation. In the Jewish Prayer Book, the Siddur, we say two Paragraphs, Deut. 6:4=9 and Deut. 11:13-21.
REGARDING THE OBLIGATION TO MENTION Exodus of Egypt EACH DAY.
Although there are many paragraphs in the Torah mentioning the Exodus of Egypt, the sages chose a paragraph declaring the obligation to wear Tzitzis (special fringes on the corner of certain garments). This paragraph is Numbers 15: 37-41. At the end it states “I am the Lord your God that I brought you out from the land of Egypt to to for you a God, I am the Lord your God.” אני הי אלקיכם אשר הוצאתי אתכם מארץ מצרים להיות לכם לאלקים אני הי אלקיכם
Although this paragraph is specifically brought to fulfill this Mitzvah of mentioning the Exodus from Egypt. However, since it follow the two Paragraphs fulfilling the Mitzvah of the Shema, it is often referred to (incorrectly) as “The 3rd Paragraph of the Shema.”
How do I teach this to my son/children?
What is the most effective way to communicate?
First, we saw from the WHO? that having a child is not a criteria for this obligation.
We refer to the Four Sons because the verse states to tell/teach it to your son, so it stays with the imagery.
This teaches How to fulfill this Mitzvah, nd it informs us it depends on the “receiver.”
It’s not about the messenger, it’s about the one we are communicating to – their state of mind, ability, etc.
Some point out, each of us has an aspect of each of these four sons.
If you have never learned Talmud, even with the best English translation, this piece wouldn’t make sense.
This is where the Artscroll Youth Haggadah and my explanation will clarify this paragraph.
This paragraph is clarifying the time to fulfill this Mitzvah of the “Telling.”
Once I explain what this paragraph is doing, read the Artscroll Youth Haggadah which will elucidate by filling in the assumptions and details you need to know for this to flow and make sense.
This paragraph parsing and expounding on the verse that is the source of this Mitzvah:
Exodus 13:8 וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר בַּעֲבוּר זֶה עָשָׂה ה’ לִי בְּצֵאתִי מִמִּצְרָיִם
“And you shall tell your son on that day saying,
For the sake of THISHASHEM did for me when I went out from Egypt.”
Passover begins on Nissan 15. You might say that the mitzvah is from the first of the month. | The verse corrects this inaccurate assumption by saying |
You might think that this Mitzvah is during the day preceding the night. | The verse corrects this inaccurate assumption by saying |
The word זה “THIS” indicates something being pointed to – and the only things to point to are those things obligated to be eaten on the night of the Seder. |
This is a normative approach of the Talmud to parse a verse and derive its meaning and dismiss inaccurate logical assumptions.
Do you know how to expound these verses?
Neither do I.
Therefore, those who put the Haggadah together, utilized an existing Midrash that Expounds these verses for us.
There are many ways that these verses could be expounded, they present one way..
Realize, this is a ‘starting’ point.so we can get a sense of what we are supposed to be doing and therefore can dive in to explore and expound further.
This text utilized by the Haggadah is sourced from the Midrash Sifri ספרי and the Midrash Lekach Tov לקט טוב on these verses in Ki Tavo כי תבא
Here are the verses being expounded Deut. 26: 5, 6, 7 & 8
See the pictures below, in the Artscroll. Youth Haggadah
Verse 5 FONT is in AQUA BLUE.
Verse 6 FONT is LIGHT RED
Verse 7 FONT is PURPLE
Verse 8 FONT is RED
Here are the verses as they would appear one after another.
Verse 5 And you shalt answer and say before HASHEM “Lavan, the Armanean tried to destroy my father, Jacob. After that, Jacob went down to Egypt went down to Egypt and stayed for a while, with just a few poeple, and there he became a nation – great, strong and big. | ה וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ, אֲרַמִּי אֹבֵד אָבִי, וַיֵּרֶד מִצְרַיְמָה, וַיָּגָר שָׁם בִּמְתֵי מְעָט; וַיְהִי-שָׁם, לְגוֹי גָּדוֹל עָצוּם וָרָב. |
Verse 6 The Egyptians were bad to us, they made us suffer and made us do hard work. | ו וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים, וַיְעַנּוּנוּ; וַיִּתְּנוּ עָלֵינוּ, עֲבֹדָה קָשָׁה. |
Verse 7 We cried out to HASHEM, the God of our ancestors, HASHEM heard our cry, and He saw our suffering, our misery, and our oppression. | ז וַנִּצְעַק, אֶל-יְהוָה אֱלֹהֵי אֲבֹתֵינוּ; וַיִּשְׁמַע יְהוָה אֶת-קֹלֵנוּ, וַיַּרְא אֶת-עָנְיֵנוּ וְאֶת-עֲמָלֵנוּ וְאֶת-לַחֲצֵנוּ. |
Verse 8 And HASHEM took us out of Egypt with a strong hand, with an outstretched arm, with great fear, with signs and with miracles. | ח וַיּוֹצִאֵנוּ יְהוָה, מִמִּצְרַיִם, בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה, וּבְמֹרָא גָּדֹל–וּבְאֹתוֹת, וּבְמֹפְתִים. |
…English from the Artscroll Youth Haggadah
NOTE of INTEREST: These verses are an excerpt from the declaration that an Israelite makes when bringing First Fruits בכורים Bikkurim to the Temple and handing them over to the Kohen כהן “Priest,” symbolizing that he dedicates everything he has to the service of God. This declaration (unitl verse 10) is a brief sketch of Jewish history, which shows that the land could never have been given to Israel without God’s loving intervention.
Let us practice expounding with Verse 8 (the 4th verse). Skip below. to the Palm Tree, and the toggle note above it.
First. Let us read the verse: “And HASHEM took us out of Egypt with strong hand יד חזקה, with an outstretched arms זרוע נטויה, with great fear מרא גדל, with signs אתות and with miracles מפתים.
Okay. Sounds pretty basic..
But on a closer look, what do the following mean?
Very generic without any description.
strong hand יד חזקה,
outstretched arms זרוע נטויה
great fear מרא גדל,
signs אתות
miracles מפתים“
Read it with the Midrash expounding::
“God took the us out of Egypt” – He did it directly, not through an intermediary” (see what it says below.)
“With a strong hand” – this is the plagued that killed the animals. Then it quotes a verse from the Torah that the word “hand” is utilized in regards to this plague.
. . .
“With great signs” – this is referring to the stick that Moses used for the miracles turning it into a serpent and water turning into blood.
“With wonders” – this is the blood, as we see blood associated with the word “wonders.” in the verse:
“I will make wonders מופתים in the heaven and on the earth – blood, and fire and pillars of smoke that look like palm trees.” (Joel 3:3)
Read it this way:
“And HASHEM took us out of Egypt with a/an
strong hand יד חזקה, = which is 2 words
outstretched arms זרוע נטויה = which is 2 words
great fear מרא גדל = which is 2 words
signs אתות = indicating 2, even though there is only one word, it is plural and the minimum of plural is two,
miracles מפתים = indicating 2 even though there is only one word, it is plural and the minimum of plural is two.
Totaling 10!
Therefore now read the verse as:
And HASHEM took us out of Egypt with 10 things….
WHICH ARE THE PLAGUES מכות!
Not when you expound this last verse the way we do in the toggle above!
Read it this way:
“And HASHEM took us out of Egypt with a/an
-strong hand יד חזקה = which is 2 words
–outstretched arms
זרוע נטויה = which is 2 words
–great fear מרא גדל = which is 2 words
–signs אתות = indicating 2,
even though there is only one word, it is plural and the minimum of plural is two,
–miracles מפתים = indicating 2
even though there is only one word, it is plural and the minimum of plural is two.
Totaling 10!
Therefore NOW read the verse as:
“And HASHEM took us out of Egypt
with 10 things….”
AND these are the 10 PLAGUES מכות!
Not when you expound this last verse the way we do in the toggle above!
Hallel (Psalms 113 – 118)
First 2 Now (before the Meal)
Last 4 (after the Meal)
NEXT, we need to understand the overall structure of the Seder
and why each of the 4 Cups of wine are specifically placed where they are.,,
this will increase our clarity and appreciation of the Seder.
Join us for Class 2: “The Four/ive Cups of Wine: Where & Why?”
