The Maggid begins by telling the story (of the Exodus) with the disgrace that our forefathers experienced, as the sages stated: “One begins with the Jewish people’s disgrace and concludes with their glory.”⁹⁰ 10:4 We shall explain this. It would have been better if we began with the disgrace of Israel; why do we begin with the disgrace of the forefathers, and even more so, the disgrace of Terach (who worshipped idols). Didn’t he repent before his death?⁹¹ It doesn’t seem right to mention his wickedness. However, one might argue that since Terach committed many sins before the end of his life but died having performed repentance, it is a mitzvah to mention his disgrace. Telling his story lightens his guilt and brings atonement. This is what the sages stated: “The first report of the incident of the Golden Calf, (Ex. 32:1–20), is read and translated, but the second reported, (Aaron’s report to Moses of what had taken place Ex. 32:21–24) is read but not translated.” ⁹² 25a Even though we recall the sin of the Golden Calf, by doing so we bring atonement to the sinner. We do not worry about the sinners of Israel since they are received in atonement. Similarly, we are taught, “Three kings and four commoners in the Bible have no share in the World-to-Come.”⁹³ 10:2 “The three kings are: Jeroboam, son of Nebat, Ahab, both kings of Israel, and Manasseh, king of Judea. Rabbi Yehuda says: Manasseh has a share in the World-to-Come, as it is stated: “And he prayed to Him, and He received his entreaty, and heard his supplication and brought him back to Jerusalem unto his kingdom” (II Ch. 33:13). The Rabbis said to Rabbi Yehuda: He regretted his actions, and his repentance was effective to the extent that God restored him to his kingdom, but did not restore his portion in life in the World-to-Come. The four commoners are: Balaam, son of Beor; Doeg the Edomite; Ahithophel; and Gehazi.” One should not think that Menasheh did not receive a portion in the world to come! I would like to have the merit that Menasheh, King of Judah, had, since during the final days of his life were spent in complete repentance. Rather this is included in the Mishnah since it served as atonement. When we recall his actions, his words speak from the grave. So, too, when one's actions are recalled in disgrace, the dead hear it and are distressed and they ask for atonement for their sins.⁹⁴ 31b - “How does he honor him in his death? If he says a matter he heard from his father’s mouth, he should not say: So said Father. Rather, he should say: So said Father, my teacher, may I be an atonement for his resting soul. And this halakha applies within twelve months of his death. From this time onward he says: May his memory be for a blessing, for the life of the World-to-Come.” And Yevamot 97a. Similarly, we learn, “When Rabbi Ashi concluded his lecture by saying, ‘Tomorrow we will begin our lecture with our colleague, Menasheh,” Menashe appeared to him in a dream and said, ‘How can you call me “colleague”’ ⁹⁵ 102b Manasseh said to him angrily: You called me your colleague and the colleagues of your father? How dare you characterize yourself as our equal? This suggests that Rabbi Ashi did not merit to call even Menashe, his colleague. So, too, here, we recall the sins of Terach so that it would be an atonement for him. And if the sages stated that we should not speak (poorly) about the dead, it means when we are speaking about those who did not cause others to sin. If, however, they not only sinned but caused others to sin as well, it is permissible to speak disparagingly about them with this intention, even if they repented. Or the sages meant that we should not mention the wicked in the world in which they are found because we don’t punish them for the sins they committed if they have repented. (V’hanakhon) It is also correct to say that this statement brought here to teach, “One appoints a leader over the community only if he has a box full of creeping animals hanging behind him,” Why is that? It is so that if he exhibits a haughty attitude toward the community, one can say to him: Turn and look behind you.”⁹⁶ 22b, i.e., he has something inappropriate in his ancestry that preceded him. The story of the Exodus reminds us to remain humble… God chose Israel from among all the nations so they would follow His path and do so in the future when the redeemer comes, as is stated, “And nations shall walk by your light…” (Is. 60:3) and it is also written, ““Come, let us go up to the Mount of Adonai, to the House of the God of Jacob; that He may instruct us in His ways, and that we may walk in His paths.” (Is. 2:3) This was also God’s will when the Israelites left Egypt. That is why God commanded them to set up several large stones on the other side of the Jordan and to write theTorah clearly on them in seventy languages. (Deut. 27:8 See Rashi) This was so the nations would see that the ordinances and teachings of Torah are true. Then they will say, “Israel’s teachings (Torah) is truly the teachings (Torah) of God and then they will come to Israel so that they can learn the ways of God and they will come to fear them in the way that students should show reverence to their teacher. But since there was concern that Israel might become arrogant when they saw their superiority, and that God brought them close in a way that He did not do so with the other nations, therefore they were instructed to first say, “At first our ancestors worshipped idols…” That is, “Look behind you and see where you have come from…” It is also possible to explain, “At first our ancestors worshipped idols…” as follows: when Israel left Egypt they were raised above the other nations. Israel’s ascent was their inheritance even though they were feeble. In order to keep them from becoming haughty, they were told to look back (at the past) from whence they came; at Terach, the father of Abraham. God will desire us because we humble ourselves. The correct understanding of this passage is to begin by explaining that the descent to Egypt was meant to purify them of the idolatry assciated with Adam, the first human being and not about purifying the other transgressions and sins in the Garden of Eden. They were all included in the sin of idolatry. As the sages state, “Anyone who worships idolatry denies the *Torah.*⁹⁷ However, the passage continues, “And now He has brought us close…” because when we went out of Egypt, God brought us to the service of the divine. (Akh) It has been said that when the Israelites left Egypt, the Omnipresent (HaMakom) brought them closer and closer to God’s service so that they cleaved to the Holy One, as is explained later, in the passage, Al achat kama v’kama, “How much do we owe thanks to God…”⁹⁸ Sin caused them to lose their ability to cleave to God, when they said to Moses, ““You speak to us and we will obey; but let not God speak to us, lest we die,”⁹⁹ (Ex. 20:16) causing the evil inclination returned to its place,¹⁰⁰, pure cleaving to God, at Mount Sinai. But when they turned to Moses and told him to act as an intermediary, they destroyed the moment of Devekut, cleaving, and this allowed the evil inclination to re enter their lives. so that only they “come near” (keiruv).¹⁰¹ In order to sense what was lost, and improve their actions so that we would return the crown to its former glory through cleaving to God, we say, “And now the Omnipresent has drawn us near.” This was meant to exclude the time when we could cleave to God, as is stated, “while you, who held fast (hadevekim) to Adonai your God, are all alive today.” (Deut. 4:4) Even though this was stated after the evil inclination had returned, even so the Israelites had the ability to improve so that they would eventually cleave to God again. This was taught to them when they were commanded regarding the making of the flags.¹⁰² 2:3 It is known that it is an allusion to the four camps of the Divine Presence. At first one might think that when sin occurred, Israel lost its ability to cleave to God and all that remained was the ability to come close. Therefore we say, "And now we come close…” Therefore Moses prayed and said, “Oh, let him give me kisses of His mouth,-For your love is more delightful than wine.” (Song 1:2)

footnotes: ⁹⁰ Mishnah Pesachim ⁹¹ According to the sages, Terach, father of Abraham, was not only an idolator most of his life but also ran an idol boutique. However in his latter years he came to understand the error of his ways and became a believer in God. ⁹² BT Megillah ⁹³ Mishnah Sanhedrin ⁹⁴ See Kiddushin ⁹⁵ Sanhedrin ⁹⁶ BT Yoma ⁹⁷ Midrash Lekach Tov Deuteronomy 11:28 ⁹⁸ The passage after dayyenu. ⁹⁹ The last half of this verse does not appear in the commentary but is necessary to understand its implication. ¹⁰⁰ The people experience Devekut ¹⁰¹ But not cleave to God. ¹⁰² Midrash Bemidbar Rabbah