Difference between revisions of "Haggadah:Ha Lachma Anya/2"
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<p>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.</p> | <p>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.</p> | ||
<mekorot><multilink><a href="ShiboleiHaLeket218" data-aht="source">Shibbolei HaLeket</a><a href="ShiboleiHaLeket218" data-aht="source">218</a></multilink></mekorot> | <mekorot><multilink><a href="ShiboleiHaLeket218" data-aht="source">Shibbolei HaLeket</a><a href="ShiboleiHaLeket218" data-aht="source">218</a></multilink></mekorot> | ||
− | <point><b>Relationship between the lines</b> – 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.<fn>It is as if the passage opened "כך היו אבותינו אומרים בזמן שבית המקדש היה קיים..."</fn>  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.<fn>The | + | <point><b>Relationship between the lines</b> – 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.<fn>It is as if the passage opened "כך היו אבותינו אומרים בזמן שבית המקדש היה קיים..."</fn>  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.<fn>The Shibbolei HaLeket suggests that the words actually refer to all three components of the sacrificial meal, the Pesach ("כָּל דִּצְרִיךְ יֵיתֵי וְיִפְסַח"), matzah ("כָּל דִּצְרִיךְ יֵיתֵי וְיִפְסַח") and maror ("כָּל דִּכְפִין יֵיתֵי וְיֵיכֹל").  As support, He points to Mishlei 27:7 which suggests that one who is hungry is bitter of soul.  This, though, is not a simple reading.</fn>   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.</point> |
<point><b>"דִי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם" - when?</b> The person bringing the Pesach offering refers back to the matzah eaten by our ancestors with their Pesach.</point> | <point><b>"דִי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם" - when?</b> The person bringing the Pesach offering refers back to the matzah eaten by our ancestors with their Pesach.</point> | ||
<point><b>"כָּל דִּצְרִיךְ יֵיתֵי וְיִפְסַח"</b> – 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.</point> | <point><b>"כָּל דִּצְרִיךְ יֵיתֵי וְיִפְסַח"</b> – 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.</point> |
Version as of 03:00, 8 April 2015
Ha Lachma Anya
Exegetical Approaches
Explanation of Yachatz
The passage comes to explain that we broke the matzah at Yachatz in order to commemorate how the Children of Israel hastily broke and shared their matzah on the night of the Exodus.
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.
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.
Instructions for the Seder Leader
- 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.12 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.