Haggadah:Ha Lachma Anya/2

Ha Lachma Anya

Exegetical Approaches

Part of Yachatz

The passage comes to explain to the children why the Matzah is split in half during Yachatz.

Relationship between the lines – According to these commentators the first sentence explains that we split the matzah just as our ancestors did in Egypt. On the eve of their departure from Egypt, they ate their matzah quickly, dividing it amongst themselves. The second and third lines reflect the words of our ancestors as they gave out the matzah.  They called to anyone who had not yet prepared it to share with them since there was not much time¹ and wished each other that the next year they would be free men in Israel.

"לחמא עניא" – These commentaries seem to understand this simply as a name given to matzah due to its poor quality, to distinguish it from rich bread.²

"דאכלו אבהתנא בארעא דמצרים" - when? This refers to the matzah that our forefathers ate on their way out of Egypt, rather than to food they ate throughout their days as slaves.³

"כָּל דִּצְרִיךְ יֵיתֵי וְיִפְסַח" – The Orchot Chayyim comments on these words, "and do not hesitate"⁴ suggesting that perhaps he understands the word "ויפסח" to mean to hurry,⁵ rather than to share the Pesach offering.  If so, the entire passage revolves around the hasty eating of maztah specifically, and as such relates back to the matzah of Yachatz.

Why in Aramaic? These commentators do not address the issue.  If much of the passage is supposed to represent the words of the Israelites themselves, it is strange that specifically this section would be written in Aramaic rather than Hebrew.  It is possible, though, that the language simply reflects that the passage was first added to the Haggadah in Bavel⁶ where Aramaic was the vernacular.

When do we pour the second cup? This approach might suggest, as do R. Saadia Gaon and the Rambam, that we pour the second cup after this passage, since it is only then that the Maggid section begins.

Introduction to Maggid

This section introduces the retelling of the story of the Exodus, and contains a synopsis of the main points of the Seder.

Relationship between the lines – The first sentence alludes to the oppression, and explains that we eat matzah to commemorate the food eaten by our ancestors. The second line alludes to the Pesach offering, referring the listener to the events immediately preceding the redemption. Finally, the last line contains praise to Hashem and the continued hope for a full future redemption.⁷

"לחמא עניא" – This position could explain that the words mean either poor man's bread or bread of affliction.  Either way, the appellation is meant to highlight the hardships of enslavement.

"דאכלו אבהתנא בארעא דמצרים" - when? According to this position, the poor man's bread spoken of refers to the scanty food eaten by the Israelites throughout the years of bondage, and not to the matzah eaten with the Pesach sacrifice..

"כָּל דִּצְרִיךְ יֵיתֵי וְיִפְסַח" – This approach understands " וְיִפְסַח" to refer to partaking of the Pesach offering in Egypt.

Why in Aramaic? The short summary of the night is aimed mainly at women and children who might only understand the vernacular.

When do we pour the second cup? According to this approach, the second cup is poured before this passage, further supporting the idea that it comprises the opening of the Maggid section.

Independent Unit

The passage stands on its own, not integrally related to either Yachatz or Maggid.  The position subdivides regarding its specific purpose with some viewing the passage as a reference to the celebration of the Pesach in Temple times and others viewing the lines as stage directions for the Seder leader.

This passage, at the beginning of the Seder, alludes to the way Pesach was celebrated in Temple times, and expresses hope that soon, once again, it can be commemorated in the same way.

Relationship between the lines – The first two sentences represent what a person offering the Pesach would say as he invited others to join him in the sacrifice.⁸  He would make reference to the matzah to be eaten in commemoration of our ancestors in Egypt and invite others to partake of the Pesach lamb.⁹   The last line of the passage, though, represents the words of the present head of household who, living in exile, expresses his sorrow that he can no longer bring a sacrifice in the Temple and wishes that next year he will be in Jerusalem.

"דאכלו אבהתנא בארעא דמצרים" - when? The person bringing the Pesach offering refers back to the matzh eaten by our ancestors with their Pesach.

"כָּל דִּצְרִיךְ יֵיתֵי וְיִפְסַח" – This refers to the Pesach offering brought in the time of the Mikdash.  Before Pesach, a person would invite others to join in his group to bring the offering.

Why in Aramaic? This passage reflects the reality of those living in exile post the destruction, no longer able to bring sacrifices.  As such, it was likely written in Bavel and is said the language of exile.

When do we pour the second cup?

Instructions for Seder Leader

Relationship between the lines

"לחמא עניא"

"דאכלו אבהתנא בארעא דמצרים" - when?

"כָּל דִּצְרִיךְ יֵיתֵי וְיִפְסַח"

Why in Aramaic?

When do we pour the second cup?

¹ This emphasis on what was done due to the haste in which they left Egypt would work well with the version of the passage found in the Rambam and several Genizah fragments which begins, "בבהילו יצאנו ממצרים".

² The comments attributed to Rashbam are somewhat ambiguous.  From the beginning of his comments it sounds as if "לחם עוני" refers to matzah that is split, which is the way of a poor person.  Afterwards, though, he uses the term to refer to matzah itself (even while whole) as לחם עוני.

³ One might have suggested that in breaking the matzah one is imitating the way of poor people to split their food and save some for later, and that the custom is meant to recall the period of enslavement when the Israelites had meager food and did not know where their next meal would come from.  Rashbam probably rejects this read preferring to see the matzah as that which accompanied the Pesach since it does not explain the connection between the first line of the passage and the last two.  In addition, there is no evidence that the Israelites ate matzah or something similar when enslaved.  In fact, later when they recall the period, they speak of the abundant fish, squash, onions etc. that they ate.

⁴ In the commentary attributed to Rashbam these words are found before the phrase "כָּל דִּצְרִיךְ יֵיתֵי וְיִפְסַח" making it unclear how he understood the latter.

⁵ This is how R. Katznelbogen, in his notes to the commentary attributed to Rashbam, understands the Orchot Chayyim.  A support that the root פסח might relate to haste, he points to Rashi's comments on Shemot 12:11 where he suggests that the word means to skip or jump and ends by saying, "לפיכך תאכלו אותו בחפדון משום ששמו מורה על חפזון".

⁶ It is one of the few passages not included in the Mishnah.

⁷ As such, the passage refers to enslavement, salvation and future redemption, three main themes of the evening.  Nonetheless, the formulation is somewhat awkward for a synopsis.  The invitation to eat and share in the pesach is a very indirect way of alluding to the original Pesach and the various sentences do not flow into one another smoothly.

⁸ It is as if the passage opened "כך היו אבותינו אומרים בזמן שבית המקדש היה קיים..."

⁹ The Shibolei HaLeket suggests that the words actually refer to all three components of the sacrificial meal, the Pesach (כל דצריך ייתי ויפסח), matzah (הא לחמא עניא) and maror, in the words כל דכפין ייתי וייכול.  He points to Mishlei 27:7 which suggests that one who is hungry is bitter of soul as support.  This, though, is not a simple reading.