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1. QUESTIONS FOR PREPARATION
"BA'AVUR ZEH..." "v'higadta l'bincha ba'yom ha'hu lay'mor: BA'AVUR ZEH ASA HASHEM LI B'TZEIT M'MITZRAIM" (Shmot 13:8)We quote it numerous times in the Haggadah of Pesach! [It's also the primary source for the mitzvah of MAGID.] Did you ever try to translate it? It's not easy! Read this pasuk carefully (in Hebrew), and attempt to translate it. Why is it so difficult to translate? For example: What does the word "zeh" refer to? What does - "asa Hashem li" - refer to? Explain what is most problematic about this pasuk? Next, consider the context of this pasuk by reviewing from 13:3-8. Can this help you answer any of the above questions? [How come you never noticed these problems before?] Based on your conclusions thus far, does this pasuk explain why we eat Matzah or why God took us out of Egypt?
2. Let's see how the commentators dealt with this question.
THE FOUR SONS1. While studying Parshat Bo, try to find the 'four questions' [of the four sons in the Haggada]. Did you find all four, or are some missing? If so, which question(s) are missing?After you identify these questions, note the Torah's answers to these questions in Parshat Bo. Are they the same answers that we find in the Haggada? If not, can you explain why? [Hopefully, you found three out of the four questions (12:26-27; 13:8; and 13:14). In case you didn't, read those psukim and answer this question once again.
2. You probably didn't find the fourth question, that's because its source is Devarim 6:20?23. Read those psukim, and (as above) compare the Torah's answer to this question to the Haggadah's answer. Can you explain why the answers are different?
3. To better understand the context of the questions found in Chumash, review the psukim that precede each question, noting the precise topic that each question relates to. See: 4. Now, review the section in the Haggada concerning the four sons: "kneged arba banim dibra Torah...", noting that the Haggada is quoting the Midrash [Mchiltah].
Try to explain the opening statement: "kneged arba banim dibra Torah". What assumption is the Midrash making? Be precise!
Note how the Midrash quotes the four 'questions' directly from Chumash, yet the answers are quite different. According to that Midrash, what is the topic of each question?
THE MAKKOT1. As you review the Ten Plagues, attempt to find a pattern following from "aretz" [land] to "shamayim" [heaven]. Can you suggest any significance in this progression? [Relate to Breishit chapter 1! /"asara ma'amarot' ??> "asara maakot"]
2. Review the Makkot once again, and chart Pharaoh's reaction to each plague. In other words, categorize his reaction as either:
KORBANOT - PRO'S & CON'S1. In Parshat Bo, we find how Bnei Yisrael must prepare for their redemption by offering a korban (see 12:3-14). In relation to this, read Yirmiyahu 7:21?22, then review from 7:1-22 to understand the context of these psukim.Based on Parshat Bo, does 7:22 make sense? In other words, how can Yirmiyahu claim that God never commanded Am Yisrael to bring korbanot on the DAY THAT THEY LEFT EGYPT, if the ONLY mitzvah they did perform on that day was to offer the Korban Pesach!!] Now read Yirmiyahu 7:23?28, especially 7:23! Is this statement true? Do we find anywhere in Parshat Bo that God commands Bnei Yisrael "shimu b'koli"? 2. Where in Sefer Shmot do we find that statement similar to 7:23 [i.e, Listen to Me, Be My People ? I'll be your God], which Yirmiyahu claims was made on "the day they left Egypt"? [Relate to Shmot 19:1?9, 24:3?9, Vayikra 26:3?13] In your opinion, could this day relate to the day of Matan Torah?! Did God command Bnei Yisrael to offer korbanot on that day? [Relate to Shmot 24:5?8!] Now, review Shmot 6:2?9, especially 6:7! Could these psukim fit into Yirmiyahu 7:22?24? [In other words, could 6:6?8 be considered the 'day that I took Bnei Yisrael out of Egypt'?] What phrases are similar, what phrase is 'missing'?
3. Finally, review once again Yechezkel 20:1?11, especially 20:5?8.
PART II QUESTIONS FOR PREPARATION (for weekly shiur)
1. Read these psukim, and attempt to divide them into at least two distinct groups. Give a title to each group.
Be sure to distinguish between commandments that were to be fulfilled before leaving Egypt, and commandments that apply to later generations.
3. What is problematic with the phrase "hotzeiti etchem" in 12:17? Did you translate it as past tense or future? Relate your answer to the story of Yetziat Mitzraim as told in 12:34 & 12:39.
4. When did Moshe convey these commandments that are recorded in 12:4?20 to Bnei Yisrael?
5. Review 12:43?50, noting how these psukim forms a distinct 'parshia'. What is the primary topic of this unit. In your opinion, when were these mitzvot first given to Moshe (before or after they left Egypt)? How does this unit relate to 12:14?
6. Read 12:14 carefully. Based on your understanding of this pasuk, what does "chag" in "v'chagotem oto CHAG l'Hashem" refer to? Does this pasuk relate to the psukim that precede it, or to the psukim that come afterward?
7. Read Vayikra 23:4?8 and Bamidbar 28:16?18 carefully. 8. Read Bamidbar 9:1?14. Explain how the laws of Pesach sheni are different from the laws of regular Pesach. Attempt to relate this to the distinction between Pesach and chag ha'matzot.
9. Read Yechezkel 20:1?12, noting especially 20:7?9. 10. What is the purpose of offering this korban Pesach every year? [Relate to 12:26?27.] Based on Yechezkel chapter 20 (see above), what else should this korban remind us of?
11. Based on 12:8, why do we eat matzah with the korban Pesach?
12. Compare the laws of "isur avodah zara" to "isur chametz".
13. The laws of korbanot also include a prohibition against offering chametz on the mizbayach (see Vayikra 2:11, 6:10). Can you explain why? In your opinion, what does chametz symbolize? 2. SHIUR ON PARSHAT BO
Parshat Bo - Pesach and Chag Ha'Matzot Parshat Ha'ChodeshPart IWhy do we eat matzah? Is it simply to remember how God saved us during the events of Yetziat Mitzrayim? As Parshat Bo presents the mitzvah of matzah from several different angles, this week's shiur analyzes this 'multiple presentation' in an attempt to better understand what matzah and Pesach are all about.
Introduction
a) In a secondary context, i.e. as the type of 'bread' with which the Korban Pesach must be eaten: "And you shall eat the meat on that evening, roasted, and with matzot, together with bitter herbs..." (12:8)b) In a primary context, as the central focus of a seven-day holiday, during which we must eat matzot: "Seven days you shall eat matzah..." (see 12:15-20)Later in chapter 12, after the tenth plague and Bnei Yisrael's actual departure from Egypt, we encounter "matzah" once again - c) In an incidental context, i.e. the manner by which Bnei Yisrael had to bake their dough, due to the rush of the Exodus: "And they baked their dough which they took out of Egypt as matzah cakes - for it had not risen, because they were expelled from Egypt and could not wait [to allow the dough to rise properly (and/or bake it in a proper oven)], nor had they prepared any other provisions." (12:39)To help us appreciate each of these three contexts, this week's shiur takes a closer look at chapter 12. Two Topics in One Parshia! Before we start, it is essential that you first review 12:1-20, noting how it contains two distinct topics:
a) The first topic is obviously Korban Pesach - the special sacrifice that Bnei Yisrael must offer in their homes to save themselves from Maakkat Bchorot (see 12:1-13). Clearly, the mitzvah to offer Korban Pesach was given before the Exodus. God orders Moshe (on Rosh Chodesh) to tell Bnei Yisrael to take a lamb on the 10th of Nisan, offer it on the 14th, and eat its meat together with matzah and maror later that evening (see 12:1-13). Obviously, Bnei Yisrael learned of all this before they left Egypt. However, the mitzvah to celebrate Chag Ha'Matzot for seven days (see 12:15-20) appears to have been given after the Exodus - for two very simple reasons: 1) The Torah's reason for this holiday is presented in past tense: "And you shall keep the [laws of] matzot, for on this very day I have taken you out from the Land of Egypt." (12:17)[Note Ibn Ezra (in his "peirush ha'katzar") on this pasuk, where he raises this question and offers three answers. His last answer suggests that 12:15-20 may be 'out of place'!] 2) The reason we eat matzah is to remind us of the haste in which we left Egypt. Bnei Yisrael did not have time to properly bake their dough before they left and therefore had to bake it as matzah the next morning, after they had already left Egypt (see 12:33-39). Hence, this mitzvah could have been given only after the events that it commemorates! To support this conclusion, we simply need to read the next 'parshia' (i.e. 12:21-28 ), Moshe conveys God's commandment (of 12:1-20) to Bnei Yisrael. Notice that Moshe speaks only of the laws of Korban Pesach, but makes no mention of Chag Ha'Matzot! After all, how could he mention Chag Ha'Matzot before Bnei Yisrael left Egypt?! In fact, Moshe later on (see 13:3-8 - G in Board #3) does tell Bnei Yisrael the laws regarding Chag Ha'Matzot. Expectedly, he does so on the day after they left Egypt: "And Moshe told the people: Remember this day that you have left Egypt ... you shall not eat chametz ... So, when you come to the Land which I have promised your forefathers ... seven days you shall eat matzot, and the seventh day shall be a holiday..." (see 13:3-8)Therefore, we conclude that Parshat Ha'Chodesh (12:1-20) contains two distinct mitzvot given at two different times: 1) Korban Pesach - in Mitzrayim and for future generations; given to Bnei Yisrael before they leave Egypt (and to Moshe on the first of Nisan).
2) Chag Ha'Matzot - for future generations; For some reason (to be discussed later), the Torah merges these two mitzvot into one 'parshia.'
Two Holidays, Not OneThis 'chronological' problem in Parshat Ha'Chodesh usually goes unnoticed for the simple reason that most everyone identifies Chag Ha'Pesach with Chag Ha'Matzot. However, although both holidays relate to Yetziat Mitzrayim, each serves an entirely different purpose than the other:Pesach, as the Torah explains, is a thanksgiving offering, brought on the 14th of Nisan and eaten on the evening of the 15th. Through our consumption of this korban, we thank God for sparing us from Maakkat Bchorot: "And tell your son [when he asks why you are offering korban Pesach] - this is an offering of Pesach for God, Who passed over the houses of Israel when He smote Egypt..." (12:25-27)In contrast, Chag Ha'Matzot is a seven-day holiday, celebrated from the 15th to the 21st of Nisan, during which we eat matzah and may not eat chametz (see 12:15-20; 13:3-8) so that we remember that God took us out of Egypt. [See 12:17; 13:8 and 12:33-39.] [Recall that Bnei Yisrael baked matzah for what appears to be a purely incidental reason. Having been frantically rushed out of Egypt without having arranged any other provisions, they took their dough (which they had planned to bake in Egypt) with them and baked it as matzah during their journey (read 12:39 carefully).] Proof from Pesach SheniThe simplest proof of this distinction may be drawn from the laws of "Pesach sheni." According to Bamidbar 9:9-14, should one be unable to offer the korban Pesach on the 14th of Nisan, he is given a 'second chance' to offer the korban on the 14th of Iyar. Although he must eat the Korban Pesach with matzah and marror (see 9:11), as one must when offering the korban in its regular time, the laws of Chag Ha'Matzot do not apply - he may own chametz, etc. In other words, regarding Pesach sheni we find a complete distinction between Pesach and Chag Ha'Matzot, further proof that we are dealing here with two independent holidays.In summary, on Pesach we thank God for saving us from "makkat bchorot" (the tenth plague), while on Chag Ha'Matzot we remember Yetziat Mitzrayim, our journey from Egypt into the desert. [See also Vayikra 23:5-6 and Bamidbar 28:16-17 for conclusive proof that these two constitute separate and distinct chagim.] With this distinction in mind, we can return to and rephrase our original question: Why does the Torah 'prematurely' present the laws of Chag Ha'Matzot by 'tacking' them onto the laws of Korban Pesach in Parshat Ha'Chodesh?
Some More Questions...Before we suggest an answer, we must consider several additional issues concerning the laws of Chag Ha'Matzot which require some explanation:
1) Why is this holiday celebrated for seven days?
2) Why is the primary mitzvah on Chag Ha'matzot the prohibition not to eat chametz, rather than the obligation to eat matzah? (See 13:3,6.) 3) Why is the prohibition against chametz so stringent? One may not own or even see it for seven days, and any leftover chametz must be burnt. Furthermore, the punishment for eating chametz is "karet" - being cut off from the nation of Isr
Matzah - Al Shum Mah?Up until this point, our questions have all rested upon one basic premise - that the primary reason for eating matzah (and not eating chametz) is to remember the matzah that we ate when leaving Egypt. This assumption reflects the explanation we recite in the Hagada:"Matzah zu - al shum mah? [For what reason do we eat matzah?]: Because the dough of our ancestors had not the time to become leaven by the time God appeared unto them and redeemed them, as it said: 'And they baked the dough which they had brought out of Egypt "matzot" and not "chametz," because they were rushed out of Egypt and could not tarry, nor had they made any other provisions.'" (Shmot 12:39)True, this pasuk explains why we must eat matzah on the Seder night, but it does not explain why we cannot eat or own chametz for a full seven days! It seems that there must be a deeper reason. Chametz - A SymbolIn the Torah, the prohibition of "chametz" is not limited to Chag Ha'Matzot. In the Mikdash, for example, chametz is not permitted on the "mizbayach" all year long! [See Vayikra 2:11, 6:9-10.] Although the precise reason is unclear, chametz appears to serve as a negative symbol.In Chazal we find numerous suggestions as to what chametz symbolizes: "ga'ava" (haughtiness); "yetzer ha'ra" (evil inclinations); "avodah zara" (idol worship), etc. As a symbol, its various properties can represent various concepts. [For example, one aspect of chametz may relate to its property of causing bread to appear far more appetizing than a mere mixture of flour and water. Another could be its property of causing dough to rise, possibly symbolizing the complexity of a process, etc.] The connection between "avoda zara" and chametz on Chag Ha'Matzot is especially interesting - the laws of both are almost identical! Both carry an "isur karet" and "isur ha'naah" (one may not derive any benefit from it). Similarly, both must be burned, i.e. totally destroyed, when discovered. [See Rambam Hilchot Avoda Zara chapter seven.] (The Zohar deals with this comparison between chametz and "avoda zara" in detail - "v'akmal".)] The special prohibition on Chag Ha'Matzot of "bal yay'raeh u'bal yimatzei" - not owning or seeing chametz - definitely supports this comparison.
Let's suppose that chametz on Chag Ha'Matzot does indeed represent "avodah zara." Consequently, the requirement of ridding our homes of chametz symbolizes the elimination of our "avoda zara." If so, why is chametz prohibited only for the week of Chag Ha'Matzot - why not all year long? Back to YechezkelBased on our conclusions from last week's shiur, a fundamental relationship between chametz and Yetziat Mitzrayim emerges. As we saw, God called upon Bnei Yisrael to rid themselves of their "avoda zara" - their Egyptian culture - before the redemption process began. Although this point was only alluded to in Sefer Shmot (6:6-9), in Sefer Yechezkel it was stated explicitly:"On the day that I chose Israel ... that same day I swore to take them out of Egypt into a land flowing with milk and honey ... And I said to them [at that time]: Each man must rid himself of his detestable ways, and not defile ('tumah') himself with the fetishes of Egypt - [for] Ani Hashem Elokeichem. But they rebelled against Me and did not obey me. No one rid himself of his detestable ways ... and I resolved to pour out My fury upon them..." (Yechezkel 20:5-8)Despite God's demand that Bnei Yisrael repent prior to the Exodus to be worthy of redemption, they did not 'listen.' Hence, the navi claims, they deserved to be destroyed! [God saved Bnei Yisrael, Yechezkel explains, only for the sake of His Name: "va'a'as l'maan shmi, l'vilti ha'chel l'einei hagoyim" (see Yechezkel 20:9).] As we explained, prior to "makkat bchorot" God gives Bnei Yisrael one last chance to prove their loyalty by offering the Korban Pesach - a declaration of their readiness to listen and obey. The word "pesach" - the name of this korban - reflects this very purpose. God must 'pass over' the houses of Bnei Yisrael because they deserve to be punished (see Shmot 12:27)! [One 'passes over' something that he is supposed to 'step on.' Had Bnei Yisrael been righteous, there would not have been a punishment that required 'passing over.' Note also Shmot 15:26!]
Herein lies the connection between Korban Pesach and Chag Ha'matzot. As we offer the korban Pesach and thank God for His salvation by remembering what happened, we also remember the purpose for which we were saved and why we almost deserved to be destroyed! Nostalgia or Destiny?With this background, we can suggest that "chametz" serves as a symbol to help man concretize these sentiments of "teshuva." The process of ridding oneself of his "chametz" is symbolic of one's need to rid himself from those influences that corrode his spiritual existence.The korban Pesach [the "korban Hashem" - see Bamidbar 9:7 and context!] is not just an expression of thanksgiving, but also a declaration of our loyalty, willingness to obey and readiness to fulfill our Divine destiny. Therefore, to complement the commandment to offer the korban Pesach (in 12:3-14), the Torah immediately introduces the commandment of Chag Ha'Matzot (12:15-20). Every year, we must not only thank God for our redemption, but also demonstrate our worthiness of redemption by eliminating our "chametz" - the symbol of our "avoda zara."
To support this explanation, let's take another look at the opening pasuk of "Chag Ha'Matzot." Notice the Torah's emphasis on the "isur" of chametz: "Seven days you should eat matzah, but even on the first day you must remove all chametz from your houses; for whoever eats chametz on these seven days, that person shall be cut off from the nation of Israel." (12:15)[Chazal's understanding that "yom ha'rishon" refers to the afternoon of 14th of Nisan (not the 15th), the time when the Korban Pesach is offered, now takes on additional significance.] This interpretation also explains the special halacha relating "chametz" to offering the Korban Pesach - "Lo tishchat al chametz dam zivchi" (see 23:18, 34:25) - the prohibition of slaughtering the Pesach while still owning chametz. It is meaningless to offer a korban pesach if one did not first rid himself of his "chametz" - "avoda zara." Chag Ha'Matzot thus adds meaning to our declaration of thanksgiving (when offering the korban Pesach), as it highlights the need for spiritual preparation. Just as Bnei Yisrael were commanded to rid themselves of their "avoda zara" in anticipation of redemption, so must future generations. The 'spring cleaning' of our homes should reflect the 'spring cleaning' of our souls. So why must we refrain from "chametz" for a full seven days? Unlike the one time act of a korban, a complete "teshuva" process requires the establishment of a routine. One evening is not enough. Rather, an entire week - the seven days of Chag Ha'Matzot - are required to internalize that commitment that we reaffirm every Pesach on 'leil haSeder.'
Throughout Chumash, "seven days" constitutes the basic unit of a routine - be it the routine of a week (six days followed by Shabbat), seven days to cleanse oneself from "tumah" (see Tazria-Metzora and tumat meyt), or seven days of the Miluim, etc. Hence, these seven days serve as more than simply a reminder to eliminate "avoda zara"; they set our lives into a new routine - a routine of dependence upon God. In this manner, Chag Ha'Matzot commemorates not only the events of Yetziat Mitzrayim, but also the purpose of Yetziat Mitzrayim. Matzah with the Korban PesachNow that we have explained the "chametz and matzah" of Chag Ha'Matzot, we must explain why we must eat matzah together with the Korban Pesach. Recall from Shmot 12:8 (and from the laws of Pesach Sheni discussed above) that the matzah eaten with the Korban Pesach has nothing to do with Chag Ha'Matzot. Furthermore, it cannot commemorate the events of Yetziat Mitzrayim, for the commandment to eat the korban with matzah and marror was given before Bnei Yisrael ever left Egypt. So why do we eat matzah with the Korban Pesach?The most basic reason is because of "lechem oni" [the bread of affliction - see Devarim 16:1-3. Note as well the opening paragraph of the Haggadah - "ha lachma anya..."]. In other words, as we offer the korban Pesach and thank God for our salvation from Makkat Bechorot (and from our bondage in Egypt), we combine the korban Pesach with a type of bread that reminds us of that affliction. It is for this same reason that we include marror [bitter herbs], yet another reminder of our affliction. However, one could suggest an additional reason for Pesach and matzah, based once again on our conclusions from Yechezkel 20:5-9. As discussed, Bnei Yisrael disobeyed God's demand that they rid themselves of their Egyptian way of life in preparation for the Exodus. Now, immediately prior to their redemption, Bnei Yisrael are given another chance to do "teshuva" (Shmot 12:1-20), specifically through two prominent symbols of Egyptian culture. As we know from outside sources as well as Shmot 8:21-22, offering a lamb would be considered awfully offensive to an Egyptian. Similarly, in ancient culture, Egyptians were renown for their expertise in baking all sorts of leavened bread. Therefore, offering a lamb and eating it with unleavened bread may have been meant to reflect the people's rejection of Egyptian culture.
3. FOR FURTHER IYUN "And this day shall be for you a day of remembrance, and you shall celebrate it as a holiday for all future generations."Its apparent ambiguity notwithstanding, this pasuk clearly emphasizes the eternal nature of the mitzvah of the Korban Pesach. First of all, it forms the logical conclusion of 12:2-13, which describes the 'one-time' mitzvah of Korban Pesach in Mitzrayim. Furthermore, the law to observe "Chag Ha'Matzot" for all generations is already stated in 12:17. There would be no reason to repeat that law twice while not mentioning Korban Pesach for later generations even once! Finally, in 12:21-28, when Moshe actually conveys these laws of Korban Pesach to Bnei Yisrael, he includes God's commandment to observe Korban Pesach for all generations (see 12:24-27) - just as God commanded him in 12:14.
For more articles by Rav Menachem Leibtag, visit his web site, www.tanach.org
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