Haggadah:Yachatz/2

Yachatz

Exegetical Approaches

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Introduction to Maggid

For the proper recitation of Maggid, it is necessary to have "poor man's bread," in the form of a broken piece of matzah, in front of the Seder participants.

Sources:R. Yitzchak ibn GiatSefer HaIttur Hilkhot Matzah UMaror,¹ teachers of RitvaHaggadah Shel PesachAbout R. Yom Tov b. Ashbel, Orchot ChayyimSeder Leil HaPesach 12 #1, Shulchan Arukh HaRavOrach Chayyim 473:35-36Orach Chayyim 475:4-5

Symbolism of breaking the matzah – According to all these sources, the matzah is broken so that it represents poor man's bread, as the Bavli writes: מה דרכו של עני בפרוסה אף כאן בפרוסה.

Ha Lachma Anya vs. all of Maggid

• R. Yitzchak ibn Giat, the teachers of Ritva, and the Orchot Chayyim all state that the broken matzah is required specifically for Ha Lachma Anya, since the passage explicitly refers to "poor man's bread". As we say "this is the bread of the poor," we have an example right in front of us.
• In contrast, Shulchan Arukh HaRav explains that all of "Maggid" must be recited in the presence of a broken matzah.  He reaches this conclusion by combining the two explanations of "לחם עוני" given in Bavli Pesachim, that it is both "bread over which one answers matters" (i.e. over which one recites the haggadah) and that it is "poor man's bread" (i.e. a broken piece).

Focus of the custom – According to this approach, the act of breaking the matzah is the primary goal of the custom. In fact, Shulchan Arukh HaRav implies that the broken piece of matzah need not have had a later purpose.  Only because the matzah is already broken, do we save it so that it can be used for a different mitzvah, the afikoman.

Which matza is broken and why? Shulchan Arukh HaRav states that one breaks the middle matzah, and returns the piece there, since it will only be used after the top whole matzah. [The blessing HaMotzi is made  only on a full matzah, while the mitzvah of "Matzah" is fulfilled on the broken piece. Since "HaMotzi" precedes "Matzah", the matzot are stacked accordingly.]

Why hide the slice? According to Shulchan Arukh HaRav, the piece of matzah is placed beneath the tablecloth in imitation of the Exodus, when the Israelites left Egypt with their dough wrapped in cloth ("מִשְׁאֲרֹתָם צְרֻרֹת בְּשִׂמְלֹתָם עַל שִׁכְמָם").  He points out that some have the further custom of wrapping it in a handkerchief and putting it on their shoulders.  [In this part of Yachatz, then, the matzah no longer commemorates the enslavement but rather the redemption.]

Stealing the Afikoman – These sources do not mention the custom at all; the only "hiding" of the matzah is its placement under the tablecloth.  Nonetheless, it is possible that this initial hiding eventually morphed into the custom that either the parent or child hides the matzah for the other to find.

חוטפין מצות

Preparation for Eating Matzah

Splitting the matzah is done in preparation for eating one of the halves. This position divides regarding whether the primary piece is the one saved for Motzi-Matza or for the Afikoman..

Motzi–Matzah

Since "Motzi-Matzah" requires at least one whole matzah and a broken piece, the Seder leader breaks a matzah at Yachatz in preparation.

Sources:RambanCited in Maharam Chalawa Pesachim 115b, RitvaHaggadah Shel PesachAbout R. Yom Tov b. Ashbel, RanCommentary on Rif Pesachim 25b

Whole vs. broken loaves – Even though on Shabbat or Yom Tov one would normally make Hamotzi only on whole loaves, since "it is the way of the poor" (Bavli Pesachim) to eat only part of a loaf, an exception is made at the seer where it is customary to use a broken piece of matzah alongside the whole one/s.²

Why not break the matzah before Motzi-Matzah? According to the above reasoning, one would have assumed that Yachatz should take place right before "Motzi-Matzah," as this is the best way to demonstrate that the broken piece is symbolic of poverty.  This is, in fact, the practice followed by the Rambam (and Yemenites today). The Ritva and Ran, however, point to R. Hai Gaon who maintains that the lenient ruling regarding blessing over broken pieces applies only if the matzah is already broken.  It would not be respectful to take a whole loaf and then break it in two right before blessing.³  Thus, the matzah is broken earlier.

Why before "Maggid" specifically? Since it would not be logical to stop "Maggid" in the middle so as to break the matzah, it is done beforehand.  Moreover, as Maggid opens with "הָא לַחְמָא עַנְיָא" which speaks of "poor man's bread", it is an appropriate place to do so.

Focus of the custom – According to this approach, like above,  it is the act of breaking the matzah which is significant;⁴ while the saving of a piece for the Afikoman is secondary.  Had it been technically possible to do the breaking later in the Seder, the whole aspect of preserving a piece might not have even existed.

Which matzah is broken and why? None of these sources mention which matzah is split in half, nor where it is placed afterwards.

Why hide the slice? The Ritva, like Shulchan Arukh HaRav above, explains that the placement under the tablecloth is meant to re-enact the Exodus: "מִשְׁאֲרֹתָם צְרֻרֹת בְּשִׂמְלֹתָם".

חוטפין מצות

Afikoman

One breaks the matzah in order to save the remaining half and ensure that there is sufficient matzah for the Afikoman.

Sources:Or ZaruaPart II Hilkhot Pesachim 256, perhaps the RoshPesachim PesachAbout R. Asher b. Yechiel,  Orchot ChayyimSeder Leil HaPesach 12 #3

Why hide the slice? Or Zarua and Orchot Chayyim write that one hides the half of matzah reserved for the Afikoman so that it will not be eaten by mistake.⁵  [As people did not necessarily have huge amounts of matzah, if one were to eat of it during the meal, it is possible he would not have sufficient matzah leftover to fulfill the mitzvah of Afikoman.]

Why before Maggid? Since the whole point of the practice is to ensure that the matzah is not eaten before its time, it must be put away before the meal begins, towards the beginning of the Seder.

Hiding and stealing the Afikoman – It is possible that the custom evolved out of this understanding of Yachatz. The Rosh states that "one should give the matzah to another to guard" so it not be forgotten.  If a child takes it, only to return it at "Tzafun" when the Afikoman is eaten, this would seem to accomplish the same goal.   Thier hiding of the matzah

The middle matzah – The Orchot Chayyim implies that any of the matzot may be broken, but that it should be replaced between the two unbroken matzot, while the Or Zarua states that the middle matzah should be broken, but does not specify to where it is returned.  It is possible that the two do not really disagree and

Purpose of its Own

Breaking the matzah is intended to provoke questions from the children participating at the seder.

Sources:Possibility in Orchot ChayyimSeder Leil HaPesach 12

The middle matzah – According to the Orchot Chayyim, the broken half should be placed between the two unbroken matzot, but he does not detail which matzah should be broken, nor does he explain the placement.

Why hide the slice?

Why before Maggid?

¹ This is what emerges from the end of his comments.  It is also possible, though, that he maintains that the primary reason for splitting the matzah is the need to have a broken piece later in the Seder (see approach below), and he is merely explaining why the breaking is done now rather than later.

² There is a debate regarding the number of whole matzot needed.  This is related both to whether or not Yom Tov, like Shabbat, requires לחם משנה, and, if so, whether the broken piece suffices as the second loaf. For a full discussion of the issue and the various customs, see Y. Tabory, "פסח דורות," (Tel Aviv, 1996): 269-306.

³ According to R. Hai Gaon, R. Papa's statement in Berakhot regarding blessing over a a broken piece of matzah does not mandate such a custom, but only permits it. As such, it is still preferable to use two while loaves, and the allowance to use a broken piece is conditional.

⁴ As opposed to the above approach, however, this position views Yachatz as technical in nature, an action necessary to ensure proper observance of a different aspect of the seder.

⁵ The rosh writes similalrly, "that he should not forget it".