Pesah 5775 – The Narrative of Narratives
The Mishnah (Pesahim 116a) states that the discussion of the Exodus from Egypt at the seder must “begin with disgrace(גנות) and end with glory(שבח).” The exact understanding of this “disgrace” is the subject of a debate between Rav and Shmuel, with Rav saying that the requirement to start with disgrace is fulfilled by reciting a verses from Sefer Yehoshua (24:2-4) detailing how Bnei Yisrael are descended from idolaters like Terah before they ever went down to Egypt, and Shmuel saying that it is fulfilled by reciting a verse from Sefer Devarim (6:21, 5:15) discussing how Bnei Yisrael were slaves to Paroah in Egypt before ‘א redeemed them.
In the liturgy of our Haggadah we include both passages, making sure we have all of the disgrace covered. This “disgrace to glory” structure dictates the nature of the story of the Exodus from Egypt that is discussed at the seder, ensuring that we cover the full story of ‘א rescuing Bnei Yisrael. This narrative makes it clear just what depths he pulled them out of, whether the spiritual depths of the post-Bavel depths of Bereishit 11 or the physical degradation of the slavery in Egypt. Against the background of this “disgrace” it becomes clear just how great the redemption from Egypt was.
However, the “disgrace to glory(שבח)” structure does more than just give the necessary limits of the recounting of the Exodus. Thanks to the multiplicity of meanings of the word “שבח,” it also creates the basic structure of Magid, the “retelling” portion of the seder. Maggie starts with calls for anyone who even now is in a state of “disgrace” to come and join our table. Then through the retelling of the redemption we pass through the glory of ‘א’s deeds to the point where we burst forth with joyous praise(שבח) of ‘א with the beginning of Hallel (which we return to after the meal). Thus the experience of fulfilling the seder takes a person from one end to the other of the mishnaic dictum to “begin with disgrace and end with praise(שבח).”
The continuation of the Mishna tells us that out to expound upon the verse, “My father was a wandering Aramean” (Devarim 26:5), and in fact a large portion of Magid is dedicated to midrashic exegeses of that whole passage from Devarim (26:5-11). What makes this passage an interesting choice is that it is not itself a passage from the Exodus story. If the goal of the seder, and Magid in particular, is to recount the story of the Exodus, the it would seem more logical to choose a passage from the first half of Sefer Shemot where the Exodus is actually narrated by the Torah. Certainly there is no lack of passages from the Exodus that simply cry out for exposition. Instead, the Mishna says we just delve into the passage recited by a farmer upon bringing the Bikkurim, the first fruits, to the temple. Upon bringing the fruits, the farmer recites a length retelling of the history of Bnei Yisrael from Avraham through the Exodus to their arrival from Egypt into the fruitful land of Canaan. By picking this passage the Haggadah directs our attention not to the Exodus but to the recounting of it.
While this at first glance seems strange, it finds a strong resonance within the other passages of Magid. The passages that Rav and Shmuel each chose are not from Bereishit 11 or from the slavery of Sefer Shemot, but from Yeshoshua’s discussion of Terah and Sefer Devarim’s to tell your son that we were slaves to Paroah. Thus Rav and Shmuel are also focusing not on retelling the Exodus but on retelling the Retelling of the Exodus. Many of the other passages of Magid are even more explicit in this focus on “retelling the retelling.” In Magid we recount the story of the sages who stayed up all night talking about the Exodus, we discuss the debate between R’ Zoma and the Sages about when you have an obligation to talk about the Exodus, and we talk about the exegesis of the sages regarding how the plagues add up. The passages in which we retell the retelling of the Exodus story are a huge portion of the liturgy of Magid, almost outweighing the passages where we simply retell the story of the Exodus. In speaking these passages we affirm our place in a chain of speakers, in the line of “retellers” going all the way back to first generation out of Egypt.
This chain of speakers itself participates in the narrative of Yetsiat Metsrayim, in the journey from disgrace to glory and praise. In speaking the words of the seder we place ourselves in a chain that stretches back to the Exodus itself, a line of people who have experienced and told of ‘א glorious redemption, from generation to generation, heading to a time when the whole world will sing out in praise of ‘א.
 It is possible that the halakhah was decided like Rav and we just have both passages anyway. For more on that, see here.