Difference between revisions of "Haggadah:Ha Lachma Anya/2"
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<p>Commentators disagree about both the nature of Ha Lachma Anya's relationship with its surrounding sections and the internal connection between its sentences.  They also present a full spectrum of possible historical backdrops for the origins of the passage, and several different explanations for its Aramaic language.</p> | <p>Commentators disagree about both the nature of Ha Lachma Anya's relationship with its surrounding sections and the internal connection between its sentences.  They also present a full spectrum of possible historical backdrops for the origins of the passage, and several different explanations for its Aramaic language.</p> | ||
<p>The first two approaches view the passage as a commemoration of ancient times.  The commentary attributed to Rashbam posits that the invitation to the needy and aspirations for redemption, like the act of Yachatz which they accompany, were originally proclaimed and performed in Egypt itself.  In contrast, the Tashbetz views the Matzah as leading into the story of Maggid, and the invitation as a reenactment of what families said when joining for sacrifices in the time of the Mikdash.</p> | <p>The first two approaches view the passage as a commemoration of ancient times.  The commentary attributed to Rashbam posits that the invitation to the needy and aspirations for redemption, like the act of Yachatz which they accompany, were originally proclaimed and performed in Egypt itself.  In contrast, the Tashbetz views the Matzah as leading into the story of Maggid, and the invitation as a reenactment of what families said when joining for sacrifices in the time of the Mikdash.</p> | ||
| − | <p>The final two approaches opt for a later development of the passage | + | <p>The final two approaches opt for a historically later development of the passage and see the section as disconnected from the adjoining liturgy.  The Ma'asei Hashem proposes that it was first recited immediately after the destruction as a sorrowful remembering of the lost Korban Pesach, while Reifman and Goldschmidt view it as an evolving collection of unrelated themes and customs dating from Geonic times.</p></div> |
| + | |||
<approaches> | <approaches> | ||
Version as of 06:24, 16 April 2015
Ha Lachma Anya
Exegetical Approaches
Overview
Commentators disagree about both the nature of Ha Lachma Anya's relationship with its surrounding sections and the internal connection between its sentences. They also present a full spectrum of possible historical backdrops for the origins of the passage, and several different explanations for its Aramaic language.
The first two approaches view the passage as a commemoration of ancient times. The commentary attributed to Rashbam posits that the invitation to the needy and aspirations for redemption, like the act of Yachatz which they accompany, were originally proclaimed and performed in Egypt itself. In contrast, the Tashbetz views the Matzah as leading into the story of Maggid, and the invitation as a reenactment of what families said when joining for sacrifices in the time of the Mikdash.
The final two approaches opt for a historically later development of the passage and see the section as disconnected from the adjoining liturgy. The Ma'asei Hashem proposes that it was first recited immediately after the destruction as a sorrowful remembering of the lost Korban Pesach, while Reifman and Goldschmidt view it as an evolving collection of unrelated themes and customs dating from Geonic times.
Explanation of Yachatz
Ha Lachma Anya comes to explain that the matzah is broken at Yachatz to commemorate how the Children of Israel hastily broke and shared their matzah with each other on the night of the Exodus.
Internal relationship between the lines – According to this commentary, the first two sentences explain that we split the matzah exactly as the Israelites did on the eve of their departure from Egypt when, in their haste,2 they divided and shared it with whomever had not yet prepared any. The second and third lines thus reenact the nation's words in Egypt, as they offered to share their Matzah and Paschal sacrifice with all and expressed their hopes to be free people in Israel by the next year.3
"לַחְמָא עַנְיָא" – This approach understands "לֶחֶם עֹנִי" in the verse in Devarim 16 and "לַחְמָא עַנְיָא" in the Haggadah to refer to the broken bread which a poor person eats. While a similar interpretation is recorded already in Bavli Pesachim, the Commentary attributed to Rashbam differs in explaining that the Israelites ate this broken bread due to their haste, rather than because they were poor. Accordingly, the commandment to eat "לֶחֶם עֹנִי" is elucidated by the continuation of the verse "כִּי בְחִפָּזוֹן יָצָאתָ מֵאֶרֶץ מִצְרַיִם".
"דִי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם" – when? This refers to the matzah that our forefathers ate on their way out of Egypt, rather than to the food they ate during their slavery.4
"כָּל דִּצְרִיךְ יֵיתֵי וְיִפְסַח" – The word "וְיִפְסַח" describes the partaking in the Paschal sacrifice offered in Egypt.5
Why in Aramaic? The "Rashbam" Commentary does not address this issue. If much of the passage is supposed to represent the words of the Israelites themselves in Egypt, it is strange that specifically this section would be written in Aramaic rather than Hebrew or Egyptian. It is possible, though, that the language simply reflects that the passage was first added to the Haggadah only in Babylonia, where Aramaic was the vernacular.6
When do we pour the second cup? This approach might maintain that we pour the second cup after this passage, since it is only then that the Maggid section begins.7
Prelude to Maggid
Ha Lachma Anya introduces the retelling of the story of the Exodus and is intended to stimulate the children to ask why we eat Matzah, thereby leading to further discussion.
Internal relationship between the lines – The Tashbetz explains that first sentence explains that we eat matzah to commemorate the conditions of our ancestors when they were enslaved. The first half of the second line then contrasts the impoverished state in Egypt with our current ability to invite others who are lacking to share in our meal,8 while its second half recalls how during the time of the Mikdash the Paschal Sacrifice would be shared by many families.9 Finally, the last line expresses our hope for a full future redemption,10 so that we will be able to then invite others to share in our Paschal Sacrifice as well.
"לַחְמָא עַנְיָא" – According to the Tashbetz, "לֶחֶם עֹנִי" describes the physical properties of the Matzah.11
"דִי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם" – when? According to this opinion, the phrase refers to the Matzah eaten during the Egyptian bondage,12 rather than to the matzah which accompanied the Pesach sacrifice on the eve of the redemption.
"כָּל דִּצְרִיךְ יֵיתֵי וְיִפְסַח" – The Tashbetz interprets this as a wish referring to the future Paschal Sacrifice which will hopefully be brought in the coming year. Raavan, though, understands "וְיִפְסַח" to refer to the eating of the Afikoman which commemorates the Paschal Sacrifice.13
Why in Aramaic? Raavan and the Tashbetz explain that the short preface was aimed at the less knowledgeable participants who were likely to understand only the vernacular.14
Independent Unit
Ha Lachma Anya stands on its own and is not integrally related to either Yachatz or Maggid.
Lament Over Loss of Paschal Sacrifice
The passage was composed soon after the destruction of the Second Temple as a dirge over its destruction and the ensuing inability to bring the Korban Pesach.
Sources:Ma'asei Hashem
Internal relationship between the lines – The opening line compares the melancholic, post-Destruction, Seder meal17 without the Korban Pesach to the sorrowful meals eaten by our ancestors in Egypt. As part of this lament, others are invited to partake in eating the Afikoman which commemorates the lost Pesach sacrifice, highlighting how in Temple times when eating the real Pesach this would have been impossible (for only those counted beforehand could join).18 The passage then concludes with words of comfort and prayer for imminent redemption.19
"לַחְמָא עַנְיָא" – R"E Ashkenazi understands "לַחְמָא" to refer to the meal as a whole.20 The exilic Seder meal, with the gaping void left by the loss of the central Pesach sacrifice, was not the joyous one it had been in Yerushalayim, but had been transformed into one of affliction.
"דִי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם" – when? This refers to the meals21 of affliction eaten by the Israelites while enslaved in Egypt.
"כָּל דִּצְרִיךְ יֵיתֵי וְיִפְסַח" – The Ma'asei Hashem understands "וְיִפְסַח" to refer to the eating of the olive's worth of matzah for Afikoman to commemorate the Paschal Sacrifice.
Why in Aramaic? The paragraph is said in Aramaic so that all will understand it and join in the sorrow over the destruction of the Temple. In addition, since this passage was not part of the original obligatory liturgy, it was intentionally distinguished by not being recited in Hebrew.
Assorted Announcements
The passage constitutes a collection of pronouncements which were originally made at separate points during the Seder.
Internal relationship between the lines – Reifman and Goldschmidt each contend that there is no fundamental connection between the various parts of Ha Lachma Anya, as initially they were completely disparate units. While the first sentence of "הָא לַחְמָא" always accompanied Yachatz and was stated when breaking the matzah,24 the second line of "כָּל דִּכְפִין" was originally proclaimed at the start of the meal, when the Seder leader invited the poor to join.25 Regarding the concluding formulations of "הָשַׁתָּא... לְשָׁנָה הַבָּאָה", Reifman suggests that they originated at the very end of the Seder, where they played a similar role to the currently recited "לְשָׁנָה הַבָּאָה בִּירוּשָׁלָיִם".26 Goldschmidt, in contrast, proposes that these originally opened the Seder, and thus prayers for a return to Israel framed the Seder, both introducing and closing it.27
Why moved to the beginning of Maggid? Reifman suggests that these sentences were recited in Geonic times in Babylonia, but not elsewhere. After the closing of the Yeshivot there, the statements were no longer said, and they were collated in the beginning of Maggid to recall the old customs. Initially, there were explanatory notes as to when to say them, but these notes were lost, and as a result they were reincorporated into the liturgy. However, there is scant textual evidence to back up this hypothesis. Goldschmidt alternatively suggests that the invitation to the poor was moved to the beginning of Maggid in Haggadot which omitted the Kiddush.28
"לַחְמָא עַנְיָא" – According to Goldschmidt, this refers to the minimalist ingredients from which matzah is made.
"דִי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם" – when? Goldschmidt asserts that this refers to the matzot eaten as the Israelites exited Egypt, as described in the verses in Shemot 12:34,39 and Devarim 16:3.
"כָּל דִּצְרִיךְ יֵיתֵי וְיִפְסַח" – Since this approach maintains that the passage was written in Geonic times, when the Paschal sacrifice was no longer brought, it would likely explain that "וְיִפְסַח" refers to joining in the Passover meal, rather than the sacrifice itself.
Why in Aramaic? As the passage was composed in Babylonia, it was written in Aramaic. In addition, since these lines were conversational rather than part of the retelling of the story of the Exodus, it was natural for them to be said in the vernacular.
