Difference between revisions of "Haggadah:Yachatz/2"
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<h2>Overview</h2> | <h2>Overview</h2> | ||
<p>The custom of Yachatz has been understood in varying ways. While some assert that it is replete with symbolism, others understand it to be utilitarian in nature. Though many assume that it revolves around the piece of matzah later used for Motzi-Matza, others focus on the piece saved for the Afikoman. Finally, while most understand the breaking of the matzah as a means to an end, some view it as an end in itself.</p> | <p>The custom of Yachatz has been understood in varying ways. While some assert that it is replete with symbolism, others understand it to be utilitarian in nature. Though many assume that it revolves around the piece of matzah later used for Motzi-Matza, others focus on the piece saved for the Afikoman. Finally, while most understand the breaking of the matzah as a means to an end, some view it as an end in itself.</p> | ||
− | <p> | + | <p>The Ittur views the two broken pieces of matzah as symbols, representative of both the enslavement and redemption. As such, Yachatz, together with Ha Lachma Anya, introduces the evening's recounting of the Exodus.  Others view Yachatz as more practical preparation for later parts of the Seder. Ramban maintains that splitting the matzah is necessary for Motzi-Matzah, which requires both a whole and broken piece. The Or Zarua, in contrast, claims that concealing of the second piece is necessary for Tzafun, as one must ensure that sufficient matzah was put aside for the Afikoman.  A final approach focuses, not on the broken pieces, but rather on the act of breaking, suggesting that the practice was instituted merely to arouse the curiosity of the children.</p></div> |
<approaches> | <approaches> | ||
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<point><b>Yachatz and Ha Lachma Anya</b> – This position views Yachatz and Ha Lachma Anya as two parts of a whole,<fn>See the <a href="CommentaryonHaggadahShelPesachattributedtoRashbam" data-aht="source">Commentary to the Haggadah </a> attributed to Rashbam, and the commentary of the Orchot Chayyim, who view Ha Lachma Anya in this fashion.  For more on their understanding of the passage, see <a href="Haggadah:Ha Lachma Anya" data-aht="page">Ha Lachma Anya</a>.</fn> a type of "show and tell," where the enslavement is depicted through both visuals and verbal accompaniments.  Breaking the matzah transforms a whole loaf into "poor man's bread," so that as we recite, "this is the bread of the poor", a concrete symbol of those words is present on the table.</point> | <point><b>Yachatz and Ha Lachma Anya</b> – This position views Yachatz and Ha Lachma Anya as two parts of a whole,<fn>See the <a href="CommentaryonHaggadahShelPesachattributedtoRashbam" data-aht="source">Commentary to the Haggadah </a> attributed to Rashbam, and the commentary of the Orchot Chayyim, who view Ha Lachma Anya in this fashion.  For more on their understanding of the passage, see <a href="Haggadah:Ha Lachma Anya" data-aht="page">Ha Lachma Anya</a>.</fn> a type of "show and tell," where the enslavement is depicted through both visuals and verbal accompaniments.  Breaking the matzah transforms a whole loaf into "poor man's bread," so that as we recite, "this is the bread of the poor", a concrete symbol of those words is present on the table.</point> | ||
<point><b>Development of the custom</b> – It is possible that Yachatz and Ha Lachma Anya even developed together. Neither is mentioned in the Mishnah, and as Ha Lachma Anya is actually composed of three discrete statements, it is possible that at least its first line was written specifically to be recited with Yachatz.<fn>See Y. Reifman, איגרת ביקורת על סדר ההגדה של פסח, (Jerusalem, 5729): 7-8, 32. This small work collects three previously published articles; the one discussed here was originally published in 5602.  See <a href="Haggadah:Ha Lachma Anya" data-aht="page">Ha Lachma Anya</a> for elaboration on his position.</fn>  The custom of those who pour the second cup of wine for Maggid only after Ha Lachma Anya<fn>See the opinions of: R. Saadia in his Siddur, the Geonim cited by Ritva in his Hilkhot Seder HaHaggadah, and the Haggadah commentary attributed to Rashi.</fn> may support this understanding.</point> | <point><b>Development of the custom</b> – It is possible that Yachatz and Ha Lachma Anya even developed together. Neither is mentioned in the Mishnah, and as Ha Lachma Anya is actually composed of three discrete statements, it is possible that at least its first line was written specifically to be recited with Yachatz.<fn>See Y. Reifman, איגרת ביקורת על סדר ההגדה של פסח, (Jerusalem, 5729): 7-8, 32. This small work collects three previously published articles; the one discussed here was originally published in 5602.  See <a href="Haggadah:Ha Lachma Anya" data-aht="page">Ha Lachma Anya</a> for elaboration on his position.</fn>  The custom of those who pour the second cup of wine for Maggid only after Ha Lachma Anya<fn>See the opinions of: R. Saadia in his Siddur, the Geonim cited by Ritva in his Hilkhot Seder HaHaggadah, and the Haggadah commentary attributed to Rashi.</fn> may support this understanding.</point> | ||
− | <point><b>Breaking the matzah: action or result oriented?</b> | + | <point><b>Breaking the matzah: action or result oriented?</b> This position views the act of breaking the matzah is a means to an end; it is the resulting pieces which provide the Seder participants with the symbols necessary to tell the story.</point> |
− | <point><b>Displaying vs. Concealing</b> – According to this | + | <point><b>Displaying vs. Concealing</b> – According to this approach, two contrasting actions are performed with the broken pieces:<br/> |
<ul> | <ul> | ||
<li><b>Displaying</b> –  The smaller piece, symbolic of the poverty of the oppression, is displayed as we begin to tell the story.</li> | <li><b>Displaying</b> –  The smaller piece, symbolic of the poverty of the oppression, is displayed as we begin to tell the story.</li> | ||
− | <li><b>Concealing</b> – The | + | <li><b>Concealing</b> – The larger piece (later to be used as the Afikoman) is hidden beneath the tablecloth.  The Ittur and Avudraham point out that this action recalls how the Israelites left Egypt with their dough wrapped in cloth ("מִשְׁאֲרֹתָם צְרֻרֹת בְּשִׂמְלֹתָם עַל שִׁכְמָם"). Shulkhan Arukh HaRav adds that some have the custom of wrapping the matzah in a handkerchief and putting it on their shoulders, further reenacting the Exodus.</li> |
</ul></point> | </ul></point> | ||
<point><b>From slavery to redemption</b> – Though the displaying of the first piece is the main focus of Yachatz,<fn>Fundamentally, the other piece need not have had any role to play later in the Seder at all.  The Shulchan Arukh HaRav explains that once it existed, however, a use for it was found. Thus, though any matzah could have been used for the Afikoman, we designate the broken piece for the mitzvah.</fn> (as it is the one which accompanies Ha Lachma Anya),<fn>Most of these sources understand that the matzah is required specifically for "הָא לַחְמָא עַנְיָא", since the passage explicitly refers to "poor man's bread".   The Shulchan Arukh HaRav, in contrast, assumes that the broken matzah should be present throughout all of Maggid. He points to the two etymologies of the phrase "לחם עוני" given in Bavli Pesachim 115b-116a, 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). As such, he derives that a broken loaf must be present throughout the recitation of the Haggadah.</fn> by combining the act with another that represents the Exodus, Yachatz manages to recount both the enslavement and the redemption.</point> | <point><b>From slavery to redemption</b> – Though the displaying of the first piece is the main focus of Yachatz,<fn>Fundamentally, the other piece need not have had any role to play later in the Seder at all.  The Shulchan Arukh HaRav explains that once it existed, however, a use for it was found. Thus, though any matzah could have been used for the Afikoman, we designate the broken piece for the mitzvah.</fn> (as it is the one which accompanies Ha Lachma Anya),<fn>Most of these sources understand that the matzah is required specifically for "הָא לַחְמָא עַנְיָא", since the passage explicitly refers to "poor man's bread".   The Shulchan Arukh HaRav, in contrast, assumes that the broken matzah should be present throughout all of Maggid. He points to the two etymologies of the phrase "לחם עוני" given in Bavli Pesachim 115b-116a, 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). As such, he derives that a broken loaf must be present throughout the recitation of the Haggadah.</fn> by combining the act with another that represents the Exodus, Yachatz manages to recount both the enslavement and the redemption.</point> | ||
− | <point><b>"Stealing" | + | <point><b>"Stealing" the Afikoman</b> – These sources do not mention the custom at all; the only "hiding" of the matzah is its placement under the tablecloth.</point> |
− | <point><b>"חוטפין מצות"</b> – According to this approach, the | + | <point><b>"חוטפין מצות"</b> – According to this approach, the custom mentioned in the Tosefta and Bavli of "grabbing matzot" to keep the children awake has no connection to the institution of Yachatz.<fn>Shulchan Arukh HaRav appears to follow Rashi in understanding that it refers to hastening to begin the Seder so that the children do not fall asleep.  Though he does not explicitly mention the prooftext of "חוטפין מצות" when discussing this, in light of his explanation  "so that the children do not fall asleep" and the similarity to Rashi, it would seem that he is understanding it in this manner.</fn></point> |
</category> | </category> | ||
<category name="Preparation for Eating"> | <category name="Preparation for Eating"> |
Version as of 20:02, 21 March 2018
Yachatz
Exegetical Approaches
Overview
The custom of Yachatz has been understood in varying ways. While some assert that it is replete with symbolism, others understand it to be utilitarian in nature. Though many assume that it revolves around the piece of matzah later used for Motzi-Matza, others focus on the piece saved for the Afikoman. Finally, while most understand the breaking of the matzah as a means to an end, some view it as an end in itself.
The Ittur views the two broken pieces of matzah as symbols, representative of both the enslavement and redemption. As such, Yachatz, together with Ha Lachma Anya, introduces the evening's recounting of the Exodus. Others view Yachatz as more practical preparation for later parts of the Seder. Ramban maintains that splitting the matzah is necessary for Motzi-Matzah, which requires both a whole and broken piece. The Or Zarua, in contrast, claims that concealing of the second piece is necessary for Tzafun, as one must ensure that sufficient matzah was put aside for the Afikoman. A final approach focuses, not on the broken pieces, but rather on the act of breaking, suggesting that the practice was instituted merely to arouse the curiosity of the children.
Reenactment of the Exodus
The matzah is broken and transformed into symbols of the Exodus as an introduction to Ha Lachma Anya. The smaller piece represents "poor man's bread", reminiscent of the bondage, while the (larger) concealed piece recalls the wrapped dough of the Israelites during the redemption.
- Displaying – The smaller piece, symbolic of the poverty of the oppression, is displayed as we begin to tell the story.
- Concealing – The larger piece (later to be used as the Afikoman) is hidden beneath the tablecloth. The Ittur and Avudraham point out that this action recalls how the Israelites left Egypt with their dough wrapped in cloth ("מִשְׁאֲרֹתָם צְרֻרֹת בְּשִׂמְלֹתָם עַל שִׁכְמָם"). Shulkhan Arukh HaRav adds that some have the custom of wrapping the matzah in a handkerchief and putting it on their shoulders, further reenacting the Exodus.
Preparation for Eating
Splitting the matzah is done in preparation for eating one of its parts later in the Seder. This position divides regarding whether the piece is being saved for Motzi-Matzah 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.
- Ramban suggests that being "חוטף מצה", instead, refers to the fact that after removing the Seder plate, the leader would act as if the meal was over, and if any child attempted to take more matzah, he would snatch his hand away. Such unexpected behavior would lead the child to question.
- The Ran, following Rashbam, also suggests that the practice refers to taking away matzah from the children, but posits that this is meant to keep them from falling asleep on a full stomach.
Afikoman
The matzah is broken in order to save part for the end of the meal and ensure that there will be sufficient matzah for the Afikoman.
Ploy to Involve the Children
Yachatz is intended to provoke questions from the children participating at the Seder.