Haggadah:Yachatz/2

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Yachatz

Exegetical Approaches

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Overview

The custom of Yachatz has been understood in varying ways. According to one possibility cited by the Or HaChayyim, the practice is directly linked to the opening of Maggid and the recitation of "הָא לַחְמָא עַנְיָא". Immediately before speaking of "poor man's bread" we break our matzah into pieces, transforming it into a symbol of poverty. Others view the splitting of the matzah as more utilitarian in nature. Ramban, thus, maintains that the practice is a necessary preparation for Motzi-Matzah which requires both a whole and broken piece of Matzah. The Or Zarua, in contrast, focuses on the concealment rather than splitting of the matzah, and asserts that the custom developed to ensure that sufficient matzah is saved for the Afikoman.  A final approach suggests that there is nothing intrinsically significant about Yachatz, and the custom was only implemented so as to arouse the curiosity of the children.

Preparation for Recitation

The matzah is broken in anticipation of beginning Maggid, since this recitation necessitates having "poor man's bread" (i.e. a broken loaf) in front of the Seder participants.

Ha Lachma Anya vs. all of Maggid – This position divides regarding whether the broken matzah is needed for the recitation of all of Maggid or just for the opening lines of "הָא לַחְמָא עַנְיָא".
  • "הָא לַחְמָא עַנְיָא" – Most of these sources state that it is required specifically for "הָא לַחְמָא עַנְיָא," since the passage explicitly refers to "poor man's bread".  Thus, while reciting "this is the bread of the poor," there is an example placed in front of the Seder participants.
  • "מַגִּיד" – In contrast, Shulchan Arukh HaRav explains that all of Maggid must be recited in the presence of a broken matzah.  He points to the two explanations of "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 learns that a broken loaf must be present throughout the recitation of the Haggadah.
Which piece of matzah is the focus? This approach views the matzah that is returned to the pile (later to be used for Motzi-Matza), and not the one which is saved for the Afikoman, as the focus of the custom.  It is the former which must be present as one begins to recite Maggid, and fundamentally, the other piece need not have had any role to play later in the Seder at all. Nonetheless, once the matzah was broken, the other half is saved so that it can be used for a different mitzvah, the Afikoman.3
Breaking the matzah: action or result oriented? According to this position, the act of breaking the matzah has no intrinsic significance and it is merely a means to an end: having a broken piece of matzah on the table while speaking of the Exodus.
Concealing the matzah: why? The Avudraham (following many other Rishonim), maintains that the piece of matzah to be used as the Afikoman is placed beneath the tablecloth in imitation of the Exodus, when the Israelites left Egypt with their dough wrapped in cloth ("מִשְׁאֲרֹתָם צְרֻרֹת בְּשִׂמְלֹתָם עַל שִׁכְמָם").4
Enslavement vs. redemption – According to this approach, the two parts of Yachatz (breaking and concealing the matzah) might each represent a different aspect of the Israelite experience.  Though Yachatz mainly highlights the poverty of the bondage through the broken matzah, the hiding of the second piece recalls the redemption.5
"Stealing" and hiding the Afikoman – These sources do not mention the custom at all; the only "hiding" of the matzah is its placement under the tablecloth.
Which matzah is broken and why? Though most of these sources do not specify which matzah must be broken6 they agree that it replaced in the middle.  Shulkhan Arulh Harav explains that since the whole matzah will be blessed first and "אין מעבירים על המצוות" (one does not pass over a mitzvah), the matzot are stacked accordingly. [According to him, the blessing of HaMotzi must be made only on a full matzah, while the mitzvah of Matzah is fulfilled on the broken piece. As such, the whole loaf is placed on top.]
"חוטפין מצות" – According to this approach, the practice of "grabbing matzot" to keep the children awake is unrelated to the institution of Yachatz.7

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.

Whole vs. broken loaves – Even though on Shabbat or Yom Tov one would normally make the blessing of HaMotzi only on whole loaves, since "it is the way of the poor" (Bavli Pesachim 115b-116a) to eat only part of a loaf, an exception is made at the Seder where it is customary to use a broken piece of matzah alongside the whole one/s.8
Why not break the matzah before Motzi-Matzah? According to the above reasoning, one would have assumed that Yachatz should take place right before Motzi-Matzah, as this is the best way to demonstrate that the broken piece is symbolic of poverty.9 The Ritva and Ran, however, point to R. Hai Gaon who maintains that the lenient ruling regarding blessing over broken pieces applies only if the matzah is already broken.  It would therefore be disrespectful to take a whole loaf and break it in two right before blessing,10 and thus, the matzah is broken earlier.
Why before Maggid specifically? Since it would not be logical to stop Maggid in the middle so as to break the matzah, it is done beforehand.  Moreover, as Maggid opens with "הָא לַחְמָא עַנְיָא" which speaks of "poor man's bread", it is an appropriate place to do so.
Which piece of matzah is the focus? This approach focuses on the piece of matzah to be used later for Motzi-Matzah, viewing the piece saved for the Afikoman as secondary.
Breaking the matzah: action or result oriented? According to this position, the breaking of the matzah is purely utilitarian in nature, done only to ensure that later in the seder there will be a broken piece to serve as a symbol of poverty.
Concealing the slice: why? The Ritva explains that the placement under the tablecloth is meant to re-enact the Exodus: "מִשְׁאֲרֹתָם צְרֻרֹת בְּשִׂמְלֹתָם".
Enslavement vs. redemption – As above, the two actions done at Yachatz symbolize opposing concepts. The breaking of the matzah to turn it into "poor man's bread" highlights the enslavement, while the concealing of the Afikoman is reminiscent of the Exodus.  This matches the role played by each piece of matzah later in the Seder. Motzi-Matzah requires "לחם עוני", symbolic of the bondage, while the Afikoman represents the Pesach, reminder of the redemption.
Which matzah is broken and why? None of these sources mention which matzah is split, or where it is placed afterwards.
"חוטפין מצות" – According to this approach, "חוטפין מצות" is not connected to Yachatz. 
  • 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 RanRan's Commentary on Rif Pesachim 23b, following RashbamPesachim 109aAbout R. Shemuel b. Meir, 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.

Why hide the slice? Or Zarua and Orchot Chayyim write that one hides the piece of matzah reserved for the Afikoman so that it will not be eaten by mistake.11  As people did not necessarily have large amounts of matzah, there was a real concern that there would not be sufficient matzah left over to fulfill the mitzvah of Afikoman.
Why before Maggid? Since the whole point of the practice is to ensure that the matzah is not eaten before its proper time, it must be put away before the meal begins, towards the beginning of the Seder.
Hiding and stealing the Afikoman – It is possible that the custom evolved out of this understanding of Yachatz.  If the pourpose of Yachatz is only to preserve the matzah, then having a child grab the matzah, to return it only at Tzafun when the Afikoman is eaten, would seem to accomplish the same goal.  The Rosh's wording that one "gives it to another to guard" already introduces the practice of involving others in the "hiding".12
Focus of the custom – According to this understanding, the breaking of the matzah is totally utilitarian in nature, and contains no symbolic meaning or import of its own.  It is simply the means to an end, ensuring that there is enough matzah for the Afikoman.  Thus, the hiding of the broken piece is the primary aspect of the custom.
Which matzah is broken and why? The Orchot Chayyim implies that any of the matzot may be broken, but that it should be replaced between the two unbroken matzot, while the Or Zarua states that the middle matzah should be broken, but does not specify to where it is returned.  It is possible that the two do not really disagree and both stipulate that the middle matzah be the broken one so that, later, the full matzah will be on top when it is needed for HaMotzi.13

Ploy to Involve the Children

Yachatz is intended to provoke questions from the children participating at the Seder.

Why hide the slice? Orchot Chayyim suggests that it is the hiding of the matzah before having partaken of it which provokes questions from the children. Upon seeing the matzah broken, they assume it will be eaten, only to find it being put away!
"חוטפין מצות" – This approach could suggest that this is what R. Eliezer in the Tosefta meant by "חוטפין מצות בלילי פסחים בשביל תינוקות שלא ישנו".  Rather than distributing matzah among the Seder participants, it is "snatched away" and hidden. The surprising actions keep the children awake and wondering.
Stealing the Afikoman – The custom of "stealing the Afikoman" at this point in the Seder might have evolved from a different understanding of R. Eliezer's comment, that it is the children rather than adults who "snatch" the Afikoman.  The point is the same, to keep the youngsters involved and questioning.
Why before Maggid? This position might suggest that there is no real significance to the placement of the custom before Maggid.  It is but one of many actions done throughout the Seder to raise the curiosity of its participants, and could really have taken place at any point. Alternatively, the custom precedes Maggid since telling the story is supposed to be accomplished via questions and answers, and this provokes questioning.