Haggadah:Ha Lachma Anya/2

Ha Lachma Anya

Exegetical Approaches

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Explanation of Yachatz

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

Sources:Commentary attributed to RashbamCommentary attributed to Rashbam Haggadah Shel Pesach, Orchot ChayyimOrchot Chayyim Seder HaHaggadah

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.

"לַחְמָא עַנְיָא" – 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

"דִי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם" - 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

"לַחְמָא עַנְיָא" – 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.

"דִי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם" - 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, and is not integrally related to either Yachatz or Maggid.  The approach subdivides regarding the specific purpose of the unit, 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.

Commemoration of Temple Times

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.

Sources:Shibolei HaLeket Shibolei HaLeket 218

Relationship between the lines – The first two sentences represent what a person offering the Pesach in the Mikdash 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.

"דִי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם" - when? The person bringing the Pesach offering refers back to the matzah 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 in the language of exile.

Instructions for the Seder Leader

Sources:AbarbanelCommentary on Haggadah Shel PesachAbout R. Yitzchak Abarbanel, R. Y. Reifman¹⁰

Relationship between the lines

• Invitation – Abarbanel views all three lines as part of an invitation from the Seder leader to any needy who want to join the Pesach celebration.  He explains that in order not to embarrass the poor, the leader begins by pointing to the poor bread eaten by our ancestors, as if to say, you are not alone in your poverty; our ancestors too ate just matzah.  Afterwards he actively invites them to join.  The leader ends by pointing out that though he has mentioned the "Pesach", due to the exile they cannot actually offer the sacrifice, but hopefully next year they will do so in Jerusalem.
• Distinct directions – R. Y. Reifman suggests that really there is no connection between the lines because they were not originally meant to be said together. The first line accompanied "Yachatz" and represents the words spoken when breaking the matzah.¹¹ The second line was said at the start of the meal, where the Seder leader invited others to join. Finally the last line was originally said at the very end of the Seder, where we now say "next year in Jerusalem" and played a similar role. There is no manuscript evidence, though, to support such a  hypothesis.

Why here? If this is an invitation, one must wonder why it is first being proffered now, rather than before Kadesh or at Shulchan Orekh. Abarbanel suggests that the invitation comes here since this would normally be where one begins the meal.  The leader acts as if he is about to eat, breaking bread (Yachatz) and offering an invitation, but instead stops to tell the story, so as to arouse the curiosity of the children.

"לַחְמָא עַנְיָא" – Abarbanel understands this to be bread fitting for one who is poor, as was eaten by the Israelites in Egypt, and as poor men eat even in contemporary times.

"דִי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם" - when? This refers not to the matzah eaten during the redemption but that eaten while they were impoverished slaves.

"כָּל דִּצְרִיךְ יֵיתֵי וְיִפְסַח" – According to Abarbanel, this refers to the Afikoman which is in memory of the Pesach, rather than to the Pesach itself, which was no longer brought when the passage was written.

Why in Aramaic? Since these lines are not really part of the story but rather instructions for the leader, it is natural that they are said in the vernacular. Abarbanel adds that if this is an invitation, it needs to be understood by its primary audience, the needy, who would not have known Hebrew.

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  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.  As 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 (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.

¹⁰ See his איגרת ביקורת על סדר ההגדה של פסח, (Jerusalem, 1969): 7-9.

¹¹ Y. Reifman suggests that the before the matzah was broken it was raised for all to see and at that point the leader proclaimed, "this is the bread…"