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Why repeat the Exodus story when our children already know it? The shiur argues that Pesach (פסח) Seder is not a history lesson but a training in expressing gratitude. The Haggadah uses the Bikkurim recitation (Arami Oved Avi) precisely because bringing first fruits is about appreciation, making gratitude—not knowledge—the defining goal of the evening.
Rabbi Zweig opens with a fundamental challenge: children in Jewish schools already know the Pesach (פסח) story inside and out, so what is the Seder meant to accomplish? What should change between when a child sits down and when he leaves? The answer cannot be information transfer, since they already possess extensive knowledge about the Exodus. He then presents two classical questions. First, why don't we make a bracha before fulfilling the mitzvah (מצוה) of Sippur Yetzias Mitzrayim, as we do before other mitzvos? The Rashba explains that since the mitzvah has no fixed measure—the more you say, the more praiseworthy—no bracha is made. The Maharal challenges this: we make a bracha on Torah (תורה) study, yet there too, the more you learn, the greater the mitzvah. Second, why does the Haggadah use the Bikkurim recitation from Parshas Ki Savo (Arami Oved Avi) as its outline, rather than simply following the narrative in Shemos, Vaera, and Bo where the Exodus actually occurs?
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Parshas Ki Savo (Devarim 26:5-8) - Bikkurim recitation; Shemos (Exodus narrative)
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