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Ma'aseh B'Rabbi Eliezer by Ariella
Contributed by JTL

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Ma’aseh B’Rabbi Eliezer

The short recitation in Maggid, Maaseh B’Rabbi Eliezer, provides us with much insight into the mitzvah to recall the Exodus during the Passover seder.  The paragraph reflects on Rabbi Eliezer, Rabbi Yehoshua, Rabbi Elazar ben Azaryah, Rabbi Akiva, and Rabbi Tarfon who stayed up all night discussing the Exodus from Egypt until their students came and said to them, “Our teachers, it is daybreak time for the reading of the morning Shema.”

From the Mah Nishtana to Rachatz, we all know that the Seder is all about getting people to ask questions so as to discuss and recount the Exodus story. This emphasis makes sense with respect to informing children or unaffiliated Jews, but what is baffling is that this commandment applies to EVERYONE regardless of age and background. Not only were great Chachamim present at this Seder, but according to Be’er Miriam, they were the ONLY ones present because the fact that their students came to them in the morning implies that they were not there initially during the discussion. It was not as if these Rabbis were teaching their students—they were engaged in a passionate discussion amongst themselves. Perhaps one of the most significant lessons that can be learnt from this paragraph is that even the greatest Talmud Chachamim have the same requirement to recount the Exodus as any Jew.

However, this excerpt teaches even more than that. Not only were they recounting the Exodus, but they did so in such depth and length that their conversation lasted until the morning hours and probably would have lasted longer had their students not informed them of daybreak. Clearly, these rabbis were not simply recounting the story. This teaches us that not only must we discuss the Exodus but we must do so in depth and at a level that matches our prior knowledge.

Chida observes that these Rabbis were mostly descendants of Kohanim and Liviim, who were not enslaved in Egypt. However, they still recounted the story because one Jew’s suffering is the suffering of the klal.

Also, this story clarifies that there is no time limit to this mitzvah. According to the Netziv, this establishes that there is no concern about transgressing the law of bal tosif, the prohibition of adding on to a mitzvah of the Torah. Why would this even be a concern? Well, according the Ephod Bad, elsewhere we learn that this mitzvah only applies when the Matzah and Marror are before us. If we must consume the Afikomen before midnight (and Matzah and Marror occur before then), then we must complete the mitzvah before midnight. The mitzvah of eating matzah has the same time constraints, and with respect to it, eating matzah after midnight with the intent to fulfill the obligation transgresses bal tosif. However, in the case of the mitzvah in question, there is another separate mitzvah to remember the Exodus every night that remains year-round with no time limits so individuals are able to recall the Exodus story all night long worry-free.  

According to Maarechet Heidenheim, Pesach is not about new ideas and it is not necessary to hear new ideas about the Exodus on this night. The mitzvah commands us to recall the Exodus to inspire thanksgiving and praise for the miracles which transpired. This can occur even by reviewing the same story line. However, one should perform this commandment every year like it is completely new. In this story, the Rabbis were so consumed with experiencing the retelling of the Exodus like it was a completely new experience that they didn’t even realize how much time had elapsed. That is why they are the most praiseworthy and this story is mentioned in the Haggadah.   

References/ Commentaries: Chida, Be’er Miriam , Netziv, Rokeach, Maarechet Heidenheim, Ephod Bad  
haggadah Section: -- Exodus Story
Source: Ariella Cohen

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