[Avodah] Moshe's name in the haggadah

[Micha Berger]

More on the topic, from our friends (or in one of us's case, nephew) at
Kollel Iyun haDaf. Insights for Taanis 27b
<http://shemayisrael.com/dafyomi2/taanis/insites/tn-dt-27.htm>. Look at
example #1 in the question.

Note the Magein Avraham (answer a), who makes a particular *exception*
for liturgical use. And, as it felt more natural to me, the Hagadah is
considered liturgical -- but that's why you *can* split pesuqim.

    DIVIDING A VERSE IN THE TORAH

    QUESTION: Rav and Shmuel argue about how to divide five verses between
    two people during the Torah reading, since each person must read at
    least three verses. Rav says that they *repeat* a verse: the first
    person reads the first three verses, and the second person repeats
    the last verse that the first person read, and continues with the
    last two verses. Shmuel says that they *split* a verse: the first
    person reads the first two and a half verses, and the second person
    reads the last two and a half verses.

    The Gemara says that Rav does not agree with Shmuel because he holds
    of the principle that "any verse which Moshe did not divide, we are
    not permitted to divide." This principle is generally understood
    to mean that any time a verse from the Torah is read or quoted,
    it must be read in its entirety. The Halachah follows the opinion
    of Rav (Shulchan Aruch OC 423:2), which implies that we also rule
    that whenever reading a verse from the Torah, we must read it in
    its entirety.

    The problem is that there are many verses from Tanach that we say in
    different contexts which are partial, and not complete, quotations
    of verses (see RAV JOSEPH PEARLMAN's comprehensive discussion of
    this topic in HA'MEIR, 5753). The following are some examples of
    such instances.

    1. In the Hagadah of Pesach, there are several verses that are quoted
    but not in their entirety:
    Devarim 6:3, in the paragraph, "Said Rebbi Elazar ben Azaryah."
    Devarim 6:20, in the paragraph, "The wise son."
    Shemos 12:16, in the paragraph, "The wicked son."
    Shemos 1:22, in the paragraph, "And our labor."
    Shemos 3:9, in the paragraph, "And our oppression."
    Divrei ha'Yamim I 21:16, in the paragraph, "And with an outstretched
    arm."
    The second half of Devarim 6:21, "Avadim Hayinu" ("... we were
    slaves"), is quoted as the opening phrase for the paragraph of
    Avadim Hayinu, without quoting the first words of that verse,
    "v'Amarta l'Vincha..." ("And you shall say to your son...").

    2. In the Kidush of Friday night, only the second half of Bereishis
    1:31 ("Vayehi Erev Vayehi Voker Yom ha'Shishi") is recited.

    3. In the Kidush of Shabbos morning, those who do not say the entire
    paragraph of "Zachor Es Yom ha'Shabbos" nevertheless say the last
    words of Shemos 20:11, "Al Ken Berach Hashem Es Yom ha'Shabbos
    va'Yekadshehu" -- an incomplete verse!

    4. During Shacharis, when we return the Torah after Keri'as ha'Torah,
    the Chazan says, "Yehalelu Es Shem Hashem Ki Nisgav Shemo Levado,"
    the first half of Tehilim 148:13, and then we recite after him,
    "Hodo Al Eretz v'Shamayim," the second half of that verse. How can
    we recite an incomplete verse?

    ANSWERS:

    (a) The MAGEN AVRAHAM discusses this problem in several places (see
    end of OC 51, beginning of OC 282, and OC 422:8). In OC 282, he says
    that whenever we recite verses during Davening, in the context of
    praises and supplications, the principle does not apply and we may
    recite parts of verses. This explains how we can recite a partial
    verse when returning the Sefer Torah and when reciting Kidush (see
    also CHASAM SOFER, OC #10). It also explains how we can say in the
    Hagadah, "Avadim Hayinu" without the beginning of the verse, since
    that paragraph is merely paraphrasing the verse in the context of
    a narrative discussion. However, this does not explain all of the
    instances where we recite partial verses, such as in the Hagadah
    when we cite the verses as proofs for certain Derashos.

    (b) The MAGEN AVRAHAM, in OC 422:8, quotes the KOLBO who suggests
    that this principle applies only to verses in Torah and Nevi'im,
    but not to verses in Kesuvim. This is also proposed by the ME'IRI
    (Sukah 39a). This would answer only those instances where we recite
    incomplete verses from Kesuvim (such as Divrei ha'Yamim I 21:16 in
    the Hagadah, and Tehilim 148:13 when returning the Sefer Torah).
    Also, it is not clear why we should differentiate verses in Nevi'im
    from verses in Kesuvim (see TOSFOS in Rosh Hashanah 34a, DH Maschil,
    and the RAN there who assert that Nevi'im are different than Kesuvim
    in certain Halachic matters -- see, however, TOSFOS YOM TOV in Rosh
    Hashanah 4:6 who says that the Ran rescinded this view; in contrast,
    see RAN in Megilah 27a, TOSFOS in Bava Basra 13b, RAMA YD 284.)

    (c) RAV REUVEN MARGULIOS (NEFESH CHAYAH, Milu'im, 51:7) writes that
    the principle that "any verse which Moshe did not divide, we are not
    permitted to divide" does *not* mean that we must quote a verse in
    its entirety. Rather, it means that we are not allowed to *end* a
    verse in a place where Moshe did not end it. We may *start* a verse
    in the middle, omitting the first words, but we must continue from
    whatever point the quotation begins until the end of the verse.

    This understanding of the principle is expressed by the phrasing of
    the principle itself. The words, "Kol Pesuka d'Lo Paskei Moshe..."
    literally mean, "Any *stop* which Moshe did not do stop, we are
    not permitted to stop." The emphasis of the rule is on *stopping*
    the verse at a point at which did not stop the verse. However, we
    may *begin* the verse from wherever we want! (Y. TAUB and Y. SHAW
    in THE MALBIM HAGGADAH, Targum Press, p. 84, fn. 20.)

    This explains all of the partial quotations of verses in the
    Hagadah; in every instance, they are quoted until the end of the
    verse, and are only missing the beginning words of the verse! This
    also explains the partial verses quoted in Kidush of Friday night,
    Shabbos day, and when returning the Torah after Keri'as ha'Torah.
    (The Chazan, who says the first half of Tehilim 148:13, presumably
    continues and says the second half together with the Tzibur.)

    RAV JOSEPH PEARLMAN of London points out that this answer does not
    seem to be accepted by the Acharonim (see also RASHBA in Berachos
    14b), since they do not use it to answer their questions regarding
    certain incomplete verses that we recite. The NETZIV (Meromei Sadeh,
    Berachos 12b) also does not agree with it.

Notice, BTW, that none of the examples are from the portion of Magid
based on Rav's notion that mashchilim begenus umesaymim beshevach refers
to going from AZ to avodas Hashem. And it's Rav who says qol pasuq.

Could it be simply that the other parts of Maggid come from hagados
written by qehillos that simply didn't hold like Rav (talmidim of
Shemu'el, those who emphasized the derashah of Vidui Biqurim, and Rabban
Gamliel's talmidim)?

And then, when someone in the amoraic or geonic era decided to say
"all of the above", their Maggid was folded in as-is.

This only answers the historical question, as we do follow Rav which
would have made it impossible for the baal hagadah to fold in the partial
quotes as-is.

:-)||ii!
-Micha

-- 
Micha Berger             Today is the 2nd day
micha at aishdas.org        in/toward the omer.
http://www.aishdas.org   Gevurah sheb'Chesed: What is constricted
Fax: (270) 514-1507                           Chesed?