(2009/5769)

The Gemara (Pesachim 120b) states in the name of Rava that if you eat Matzah after Chatzot you have not fulfilled the Mitzvah of Matzah according to Rabbi Elazar Ben Azaryah. Rabbi Elazar Ben Azaryah believes that Korban Pesach’s time frame is limited to midnight by virtue of Biblical Law, and, as we compare Matzah to Korban Pesach, the same midnight limitation applies to Matzah. Tosafot (Megillah 21a) rules in accordance with Rabbi Elazar and, therefore, concludes that one must eat all Matzah, including the Afikoman, before Chatzot. However, Tosafot points out, Hallel need not be completed by Chatzot. Mechaber (Orach Chaim 477:1) rules accordingly as well. The Rama (ibid.), however, rules that one should make an effort to complete the Hallel prior to Chatzot, despite the fact that no source indicates that we compare Hallel to Korban Pesach. A possible explanation for this ruling could be a statement of the Mechilta which we quote in the Haggadah. In trying to identify when the mitzvah of Sippur Yetziat Mitzraim begins, it derives, “Baavur Zeh Lo Amarti Ela BiZman SheYeish Matzah UMaror Munachim Lefanecha” – the mitzvah of Sippur is in effect only when the Mitzvot of Matzah and Maror exist. Typically, the Drash is used to define the beginning time of the Mitzvah and to reject the possibility that the mitzvah of Sippur would begin as early as Rosh Chodesh Nisan. But it is also possible that this Halachah determines the ending time of the Mitzvah as well. If Matzah cannot be extended beyond Chatzot, neither can the Mitzvah of Sippur. Hallel can be included in the Mitzvah of Sippur as well. Rambam in Sefer HaMitzvot (Aseih #157) states that the Mitzvah of Sippur is to recall the suffering in Egypt, tell how Hashem exacted revenge against the Egyptians, and give thanksgiving unto Hashem for all the good He has done on our behalf. Consequently, Rama ruled that Hallel, too, must be completed by Chatzot.

The Hallel recited Pesach night is radically different from all other recitations of Hallel. All others originate from Rabbinic legislation (Rambam Hilchot Chanukah 3:5); at the Hallel on Pesach night is biblically required. Hallel is generally recited standing and a Berachah precedes its recitation; on Pesach, it is recited seated and no Berachah introduces it. The Hallel recited on Pesach night is a spontaneous outburst to thank Hashem for that which he has done. No directive is needed, and hence no Berachah is recited. The Jew in Egypt recognized his/her responsibility to acknowledge the role of Hashem in their redemption. Today we must do the same: “VeNomar Lefanav Shirah Chadashah Halelukah.”