וּבָאתָ֙ אֶל־הַכֹּהֵ֔ן אֲשֶׁ֥ר יִהְיֶ֖ה בַּיָּמִ֣ים הָהֵ֑ם וְאָמַרְתָּ֣ אֵלָ֗יו הִגַּ֤דְתִּי הַיּוֹם֙ לַיהוָ֣ה אֱלֹהֶ֔יךָ כִּי־בָ֙אתִי֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֨ר נִשְׁבַּ֧ע יְהוָ֛ה לַאֲבֹתֵ֖ינוּ לָ֥תֶת לָֽנוּ׃
당시 제사장에게 나아가서 그에게 이르기를 내가 오늘날 당신의 하나님 여호와께 고하나이다 내가 여호와께서 우리에게 주리라고 우리 열조에게 맹세하신 땅에 이르렀나이다 할 것이요
Tevele Bondi
Maggid also refers to each symbol and its opposite. The sages decreed that the opening passage should be in Aramaic, the language of Babylonia, so that we begin with disgrace. Abarbanel wrote that the Egyptians fed Israel this unappetizing bread which is hard to swallow and digest. We begin by referring to a piece of matzah - since it is the way of the needy to only keep out a piece of bread. It is a reminder of servitude and disgrace. But one ends by saying, "Next year may we be free."
Let Me Explain:
Rabbi Bondi offers two ways of reading Maggid. The first is Torah study and the second, confession. For the sages studying Torah was a kind of prayer - it is a devotional act through which we praise God by seeking to understand God's revelation. The intellect and the heart are directly connected to one another. The second interpretation of Maggid is "confession." This is part of the spiritual process of repentance which begins preparatory (Kaddesh), continues with purification (Rechatz and Karpas) and then rejoicing in the presence of God (Yahatz). We are now prepared to offer confession (Maggid), part of the process of return to God. Maggid as confession is not as strange as it might seem, at first. In Deuteronomy 26, which is the basis of the Maggid, the passage is introduced: "I acknowledge (higaditi) this day before the Lord your God that I have entered the land that the Lord swore to our fathers to assign to us." (Deut 26:3) Higaditi comes from the same root as Haggadah. It is a kind of confession or affirmation of faith. By reciting the Haggadah we are confirming our connection to God and our historic roots as a nation.
The "order of the Seder" also alludes to a deeper mystical meaning. The sixteen words that make up the poem "Kaddesh U'Rechatz…" are associated with the sixteen times that we place our finger and remove wine from our cup later on and the mysterious name of God, Yohakh (see the foot note below). There are other references to God's sword later in the Seder.
Finally, Maggid begins with a theme that appears throughout the Seder: each object or symbol at the Seder represents an idea and its opposite: slavery and freedom, bitterness and hope, etc. In the opening words of the Seder we begin by holding up the matzah and referring to it as a poor person's bread or slave's food but we end by saying, "Next year we will be free." We are supposed to see both darkness and hope in all things on this night.
Let Me Explain:
Rabbi Bondi offers two ways of reading Maggid. The first is Torah study and the second, confession. For the sages studying Torah was a kind of prayer - it is a devotional act through which we praise God by seeking to understand God's revelation. The intellect and the heart are directly connected to one another. The second interpretation of Maggid is "confession." This is part of the spiritual process of repentance which begins preparatory (Kaddesh), continues with purification (Rechatz and Karpas) and then rejoicing in the presence of God (Yahatz). We are now prepared to offer confession (Maggid), part of the process of return to God. Maggid as confession is not as strange as it might seem, at first. In Deuteronomy 26, which is the basis of the Maggid, the passage is introduced: "I acknowledge (higaditi) this day before the Lord your God that I have entered the land that the Lord swore to our fathers to assign to us." (Deut 26:3) Higaditi comes from the same root as Haggadah. It is a kind of confession or affirmation of faith. By reciting the Haggadah we are confirming our connection to God and our historic roots as a nation.
The "order of the Seder" also alludes to a deeper mystical meaning. The sixteen words that make up the poem "Kaddesh U'Rechatz…" are associated with the sixteen times that we place our finger and remove wine from our cup later on and the mysterious name of God, Yohakh (see the foot note below). There are other references to God's sword later in the Seder.
Finally, Maggid begins with a theme that appears throughout the Seder: each object or symbol at the Seder represents an idea and its opposite: slavery and freedom, bitterness and hope, etc. In the opening words of the Seder we begin by holding up the matzah and referring to it as a poor person's bread or slave's food but we end by saying, "Next year we will be free." We are supposed to see both darkness and hope in all things on this night.
German Commentary
Das Lesen bei den Erstlingsfrüchten. Die Verse, die bei der Darbringung der Erstlingsfrüchte gesprochen wurden (Deut. 26, 3; 5—10; vgl. Mischna Bikkurim III, 6). Die Begründung dafür, daß die Verse in hebräischer Sprache gesprochen werden müssen, s. die nächste Mischna.
Minchat Ani
• Magid – This term has the connotation of a declaration, as in this verse: “I declare (higid) this day before the Lord your God...’ (Deuteronomy 26:3) He made a declaration at the time when he brought first fruits or the second tithe to the Temple. He must do so on the condition that his hands are clean (rechatz) of all iniquity and sin, as it is written, “I wash (erechatz) my hands in innocence and walk about your altar, O Lord; raising my voice in thanksgiving and telling all Your wonders” (Psalm 26:6-7)