Maase

Maase, Omar R Elazar BA

1 It has come the time of ‘krias shma of the morning’. One says it by day because daytime is the time to do mitvot. Nightime which is meant for sleeping why do you say it? Because sleep is necessary to have the strength to do the mitsvot and is the preparation for them. Pesach, all its mitsvot are by night unlike other mitsvot. Because it was a preparation for matan torah. And that is what the talmidim said you have prepared yourself all night and are now ready for the ‘day’ which start off with being ‘mekabel the yoke of heaven by saying shma.

2 The ramban says the reason we have mitvot in galus is that we should not forget them when moshiach comes. So R’EBA said he sees no reason for saying them at night meaning in galus since we wont be saying it when moshiach comes. On that Ben Zoma says there is a special posuk ‘kol’ that we have to say it now even though we wont be saying it when moshiach comes in other words this is an exception. But the chachomim say we will still be saying it when moshiach comes so of course we have to say it now.

3 R’EBA is saying he couldn’t prove to the chachomim that he was right that it had to be said at night. Until BZ came. The proof is that ‘kol’ similar to ‘es’ is an addition which is less than what is written in the posuk. Night is less than day (tofel) so it can be learnt from ‘kol’. But days of moshiach has to be ‘brought’ meaning they are not less or ‘tofel’ to our times and would need more than just ‘kol’. So R’EBA is really saying the whole thing.

4 We say the brocho, he gave the cock, ‘bina’ to understand the difference between day and night. In other words bina is only by day not by night. It says in the ten commandments I am thy lord they G-d who took you out of Egypt. Which sounds like he needed both hashem and elokim to take us out. The midrash explains hashem is mercy and elokim din. Meaning I am the same one who took you out of Egypt using din ‘elokim’ (as a bochur) on the mitsrim and now using rachamim ‘hashem’ for matan torah (as an old man) and not needing ‘hashem’ to take us out. R’EBA is saying that since he turned white to be the nosi it’s a proof that to teach torah one has to be old. Therefore that is what hashem meant and not that he needed ‘hashem’ to take us out of Egypt but to give the torah he had to appear old, ‘hashem’ signifies bina day. So if it wasn’t necessary to have ‘bina, day’ to take us out we also have to say it by night.

5 One can say why it says krias shma shel shachris. They had not said krias shma by night since they were in the middle of retelling yetsias mitraim and they held one need not stop in the middle for it. (why they didn’t say it before hand maybe they held one has to tell it the ‘whole’ night non stop). But in the morning (again why they held it was a mitsva even after daybreak?) the talmidim came to tell them since its now time for krias shma shel shachris which contains ‘ia’yomer’ and yetsias mitsraim one can say it and it wont be considered a hefsek unlike by night where they held unlike BZ that one does not say va’yomer.

6 I am like seventy years. It says that Adam gave seventy years for King David. And also the ovos gave him another 70 years. But king David only lived for seventy years since he did not sleep. So that is what he meant I am saying the Jews in Egypt were like King David who never slept meaning they worked at night and that is how they got out early therefore one has to say KS by night.

7 There is a posuk which says my hair is white like pure wool to be able to learn. One pshat is a person has to be pure his inside like his outside. Another pshat like an old man. So when R’EBA became the nosi they removed the door keeper and allowed even those that were not ‘tocho cbaro’. Since the pshat in the posuk is one has to be an old man and not pure inside and out.

There are two reasons why they left early, either they worked at nights or if they would have stayed they would not have been able to accept the torah like it says they were forced to accept the torah by having the mountain put on them. That shows they were not pure.

Now R’EBA is saying before I became white, I thought the posuk meant one has to be pure and therefore they went out early because they worked at night and therefore one has to say KS at night.

But now that I see that I have gone white so the posuk means one has to be old to be able to learn and not pure, so the reason they went out early was to be able to accept the torah although they were not pure I have no more proof that one has to say KS by night (that they worked at night).

8 I am like seventy years. The gemoro says he was made a nosi because he was the tenth generation of Ezra. The reason the yidden in Egypt before they went out had nissim was because of zchus ovos. Only by day went they went into the midbar was it their own zchus ‘lechtaich acharay bamidbar’. So R’EBA says I am also a nosi not in my zchus like the yidden in Egypt by night and therefore it’s a reason not to say it by night.

9 It says that Egypt suffered worse than what the goyim will suffer in the time of moshiach but the yidden will have a bigger salvation. R’EBA says one eats the pesach till midnight because that is when the first borns died. And one keep pesach because of the haste of the Egyptians. Therefore since in the time of moshiach the fate of the goyim will be less, one will still remember yetsias mitraim. Therefore R’EBA learns from ‘kol’ for the time of moshiach. That’s why he says only BZ who holds ‘haste’ of the yidden which will be more in the time of moshiach and therefore we wont mention yetsias mitraim can use ‘kol’ for the night.

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