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 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 PesachimPesachim 115b-116aAbout the Bavli, 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
This paragraph 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
When do we pour the second cup? According to the Tashbetz, as Ha Lachma Anya is an introduction to and part of Maggid, the cup is poured before reciting it.15 However, according to Raavan, the second cup is poured only afterwards, at the beginning of the main corpus of Maggid.16
Independent Unit
The passage stands on its own, and is not integrally related to either Yachatz or Maggid.
Stage Directions
The passage constitutes a collection of stage directions for the Seder leader.
Internal relationship between the lines – R"Y Reifman contends that there is, in fact, no fundamental connection between the various parts of Ha Lachma Anya, as initially they were completely separate units. While the first sentence of "הָא לַחְמָא" always accompanied Yachatz and was stated when breaking the matzah,18 the second line of "כָּל דִּכְפִין" was originally proclaimed at the start of the meal, when the Seder leader invited the poor to join.19 Finally, the concluding formulations of "הָשַׁתָּא... לְשָׁנָה הַבָּאָה" originated at the very end of the Seder, as they played a similar role to the currently recited "לְשָׁנָה הַבָּאָה בִּירוּשָׁלָיִם".20 There are no textual witnesses, however, which provide evidence for his hypothesis.
Why here? R. Y. Reifman suggests that originally each set of instructions appeared in its proper place. At some point, though, they were all collected in the beginning of the Haggadah21 with a note as to when to say them, but with time those notes were lost.
"לַחְמָא עַנְיָא"
"דִי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם" – when? R. Y. Reifman does not address the issue.
"כָּל דִּצְרִיךְ יֵיתֵי וְיִפְסַח" – Since R. Y. Reifman maintains that the passage was written in Geonic times, when the Paschal sacrifice was no longer brought, he would likely explain that "וְיִפְסַח" refers to joining in the Passover celebrations or 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 are not really part of the story but rather instructions for the leader, it is natural that they are said in the vernacular.
Lament Over the Pesach Sacrifice
The paragraph was composed soon after the destruction of the Second Temple as a lament over its destruction and the inability to bring the Pesach sacrifice.
Internal relationship between the lines – In the opening line, the Seder leader compares the sorrowful exilic Seder meal, without the Korban Pesach, to the sorrowful meals eaten by our ancestors in Egypt. He then invites others to join in the matzah commemorating the lost Pesach sacrifice, highlighting how in Temple times when eating the real Pesach this would not have been possible (for only those counted beforehand could join).22 He concludes with words of comfort and a prayer that next year they will no longer be in exile.23
"לַחְמָא עַנְיָא" – R"E Ashkenazi understands "לַחְמָא" to refer to the meal as a whole.24 The exilic Seder meal, with the void left by the absence 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 meals25 of affliction and suffering eaten by the Israelites while slaves 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 which commemorates the Paschal Sacrifice
Why in Aramaic? The paragraph is said in Aramaic so the women and children will also 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 said in the time of the Mikdash, it was not said in Hebrew, so as to distinguish it.
