מגיד המשך ב - Maggid – From Few to a Nation and the Depth of the Bondage

We are learning Maggid – Hemshech 2, focusing on the section of “ארמי אובד אבי” and how the Baal HaHaggadah explains each phrase with precision.

The Haggadah quotes the verse: “במתי מעט כמו שנאמר בשבעים נפש… ועתה שמך ה׳ אלוקיך ככוכבי השמים לרוב.” The question is: if the purpose is only to show that the Jewish people descended with seventy souls, why does the Baal HaHaggadah include the end of the verse, “ועתה שמך…”?

In the Sifrei, only the beginning of the verse is brought. Moreover, it would seem more appropriate to bring the verse from Bereishis which explicitly states that seventy souls went down to Egypt.

The explanation is that the Baal HaHaggadah is not only concerned with the number, but with the concept of “במתי מעט”—that they were very few. The conclusion of the verse highlights the contrast between their small beginnings and their later greatness. The transformation from seventy individuals into a nation as numerous as the stars is essential to the message. Therefore, this verse is specifically chosen.

The Haggadah continues to explain each phrase in the verse “ארמי אובד אבי”:

“וירד מצרימה” – that Yaakov descended to Egypt.
“ויגר שם” – that he sojourned there temporarily, not to settle permanently.
“במתי מעט” – that they were few in number.

Then comes “ויהי שם לגוי.”

This teaches that in Egypt the Jewish people became a distinct nation—“מצוינים שם.” They maintained their identity and were recognizable as a separate people.

Some versions of the Haggadah include the words “גוי גדול,” while others omit “גדול.” The reason is that here the explanation focuses specifically on the word “גוי”—the transformation into a nation. The word “גדול” will be explained later, so it is not included at this stage.

What defined them as a distinct nation? Our sages explain that they did not change their names, their language, their clothing, or their core identity. Even within exile and oppression, they maintained their uniqueness.

The Haggadah then moves on to “גדול עצום.”

This is explained through the verse: “ובני ישראל פרו וישרצו וירבו ויעצמו מאוד מאוד ותמלא הארץ אותם.” This verse describes extraordinary growth—not just numerical increase, but strength and expansion beyond natural expectation.

Then the Haggadah explains “ורב” with the verse in Yechezkel: “רבבה כצמח השדה נתתיך.”

There are different versions regarding the order of the verses from Yechezkel, particularly whether “ואעבור עליך” is quoted before or after “רבבה כצמח השדה.” According to the Alter Rebbe’s version, the order follows the original text: first “ואעבור עליך,” then “רבבה כצמח השדה.”

At first glance, “ואעבור עליך” does not seem directly connected to the concept of “ורב.” However, it actually provides the context—describing a situation of vulnerability and difficulty. The message is that even in a state of suffering, growth continued. This parallels the idea expressed elsewhere: “וכאשר יענו אותו כן ירבה וכן יפרוץ”—that the oppression itself led to increase.

The Haggadah then continues with the next verse:

“וירעו אותנו המצרים ויענונו ויתנו עלינו עבודה קשה.”

Each phrase is explained carefully.

“וירעו אותנו המצרים” does not merely refer to what the Egyptians did, but to their intent. As the verse says, “הבה נתחכמה לו”—they devised plans to harm and weaken the Jewish people. Their oppression was deliberate and strategic.

“ויענונו” refers to the actual affliction, as it says: “וישימו עליו שרי מסים למען ענותו בסבלותם.” This describes the imposition of forced labor intended to break their spirit.

“ויתנו עלינו עבודה קשה” is explained with the verse: “ויעבידו מצרים את בני ישראל בפרך… וימררו את חייהם בעבודה קשה בחומר ובלבנים ובכל עבודה בשדה.”

The detailed phrase “וימררו את חייהם” is critical. It explains not only that the work was hard, but that it embittered their lives completely—physically and emotionally. Although this phrase is missing in some versions, the Alter Rebbe includes it because the Haggadah aims to fully describe the depth of suffering.

The omission in other versions likely resulted from abbreviated copying over time.

The Haggadah then continues:

“ונצעק אל ה׳ אלוקי אבותינו וישמע ה׳ את קולנו וירא את ענינו ואת עמלנו ואת לחצנו.”

“ונצעק” is explained by the verse: “ויאנחו בני ישראל מן העבודה ויזעקו.” This was a cry that came from deep anguish.

“וישמע ה׳ את קולנו” is explained through: “וישמע אלוקים את נאקתם ויזכור אלוקים את בריתו.” Hashem responded to their cry by remembering the covenant with the Avos.

“וירא את ענינו” is explained as referring to the separation between husband and wife. Pharaoh’s decrees were not only physical but also targeted the structure of Jewish family life. By preventing normal family relationships, he sought to weaken the future of the people.

This highlights the depth of the suffering—it was not only labor, but a disruption of the very fabric of life.

The overall structure of the Haggadah shows that every word is exact. It is not simply recounting events, but carefully selecting verses and interpretations to emphasize both the suffering and the growth of the Jewish people.

From a small group of seventy souls, they became a strong, distinct nation. Despite oppression, they preserved their identity, grew in number, and ultimately merited redemption.

Summary
The Haggadah precisely traces the journey from a small family to a distinct and powerful nation. Through detailed explanations of each phrase, it highlights both the depth of Egyptian oppression and the miraculous growth and resilience that led to redemption.

The explanation of “ענינו” is understood as referring to prishut derech eretz—the separation between husband and wife. A proof is brought from the verse: “וירא אלוקים את בני ישראל וידע אלוקים.”

Many commentators question this proof, because the verse does not explicitly mention separation. The explanation is that the Haggadah is not proving the definition of the word itself from the verse. Rather, it is referencing the concept mentioned there, while the interpretation—“prishut derech eretz”—is an explanatory note.

This same structure appears in other parts of the Haggadah. For example, “לחצנו” is associated with pressure, and “מורא גדול” with revelation of the Shechinah, even though these meanings are not explicitly stated in the verses themselves. The verses serve as references to the subject, while the explanation is provided separately.

Thus, “וירא את ענינו” should be understood similarly: the verse shows that Hashem saw the suffering, while the specific interpretation—separation in family life—is part of the tradition.

The Haggadah continues: “ואת עמלנו.” This is explained as referring to the children, as it says: “כל הבן הילוד היאורה תשליכוהו.”

Why are children called “עמלנו”? Because children represent a person’s strength and output. As Yaakov said to Reuven: “כוחי וראשית אוני.” The work of a person’s hands is expressed through his children. Therefore, the decree against the children represents the deepest level of toil.

Next, “ואת לחצנו” refers to pressure and oppression. This does not only mean physical pressure, but a state of being forced and constrained—what the Sages call “דחק.” The Egyptians did not merely impose labor; they applied constant pressure without relief, breaking both body and spirit.

This is supported by the verse: “וגם ראיתי את הלחץ אשר מצרים לוחצים אותם.”

Again, the verse is not defining the word, but illustrating the reality of לחץ—intense, continuous pressure.

The Haggadah then proceeds:

“ויוציאנו ה׳ ממצרים ביד חזקה ובזרוע נטויה ובמורא גדול ובאותות ובמופתים.”

“ויוציאנו ה׳” — not through an angel, not through a seraph, not through a messenger, but Hashem Himself.

These different levels—angel, seraph, messenger—represent different spiritual realms. Yet the redemption came directly from Hashem, beyond all intermediaries.

The verse “ועברתי בארץ מצרים… אני ולא מלאך… אני ולא שרף… אני ולא שליח… אני ה׳ אני הוא ולא אחר” emphasizes this direct divine involvement.

“ביד חזקה” refers to the plague of pestilence (דבר), as the verse states: “הנה יד ה׳ הויה במקנך… דבר כבד מאוד.”

“ובזרוע נטויה” refers to the sword—the smiting of the firstborn—paralleling the expression of an outstretched arm used regarding punishment.

“ובמורא גדול” refers to the revelation of the Shechinah. Even though this is not explicitly stated in the verse, the phrase “מורא גדול” alludes to a manifestation of divine presence.

“ובאותות” refers to the staff, as it says: “ואת המטה הזה תקח בידך אשר תעשה בו את האותות.”

“ובמופתים” refers to blood, as it says: “ונתתי מופתים בשמים ובארץ דם ואש ותימרות עשן.”

There are different explanations of “דם”—whether it refers to the plague of blood in Egypt or to other manifestations of blood—but the connection between “מופתים” and “דם” is established through the verse.

The order of these elements reflects a progression: first affecting their possessions, then their lives, and even their gods—demonstrating Hashem’s absolute control.

The Haggadah then discusses the Ten Plagues. Each expression—“יד,” “זרוע,” “מורא,” “אותות,” “מופתים”—is in plural form, indicating multiple expressions of punishment. Together, they correspond to the Ten Plagues.

The Alter Rebbe explains that when mentioning the plagues, one pours from the cup, symbolizing the removal of judgment and severity. The remaining wine represents joy.

Rabbi Yehudah gave a mnemonic—“דצ״ך עד״ש באח״ב”—to preserve the correct order of the plagues, since in Tehillim they are listed differently.

The discussion continues with the opinions of Rabbi Yosi HaGelili, Rabbi Eliezer, and Rabbi Akiva regarding the multiplication of the plagues at the sea.

Rabbi Yosi HaGelili explains: in Egypt it says “אצבע אלוקים,” while at the sea it says “יד הגדולה.” If a finger represents ten plagues, then a hand represents fifty.

Rabbi Eliezer and Rabbi Akiva expand this further, showing that the same categories of plagues were multiplied many times at the sea.

The essential idea is that the plagues were not isolated events, but expressions of a deeper divine power, manifesting in multiple forms.

Summary
The Haggadah’s precise wording reveals layers of suffering—from family disruption to physical oppression—and a structured redemption led directly by Hashem. The Ten Plagues and their expansions demonstrate increasing revelation of divine power and control.