Difference between revisions of "Haggadah:Yachatz/2"
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<category>Reenactment of the Exodus | <category>Reenactment of the Exodus | ||
− | <p>The matzah is broken and transformed into symbols of the Exodus as an introduction to Maggid.  The smaller piece represents "poor man's bread, | + | <p>The matzah is broken and transformed into symbols of the Exodus as an introduction to Maggid.  The smaller piece represents "poor man's bread", reminiscent of the bondage, while the concealed piece recalls the wrapped dough of the Israelites during the redemption.</p> |
<mekorot><multilink><a href="SeferHaItturHilchotMatzahUMaror" data-aht="source">Sefer HaIttur</a><a href="SeferHaItturHilchotMatzahUMaror" data-aht="source">Hilkhot Matzah UMaror</a></multilink>,<fn>The Ittur notes that a split matzah is required for Motzi-Matzah, but he explains that the matzah is being broken already at Yachatz because it is needed for "הָא לַחְמָא עַנְיָא".</fn> <multilink><a href="RitvaHaggadahShelPesach" data-aht="source">Raah and Rashba</a><a href="RitvaHaggadahShelPesach" data-aht="source">cited by the Ritva, Haggadah Shel Pesach</a><a href="R. Yom Tov b. Ashbel (Ritva)" data-aht="parshan">About R. Yom Tov b. Ashbel</a></multilink>, <multilink><a href="אורחותחייםחלקאסדרלילהפסחאותיב" data-aht="source">Orchot Chayyim</a><a href="אורחותחייםחלקאסדרלילהפסחאותיב" data-aht="source">Seder Leil HaPesach 12</a></multilink> #1, <multilink><a href="AvudrahamSederHaHaggadah" data-aht="source">Avudraham</a><a href="AvudrahamSederHaHaggadah" data-aht="source">Avudraham Seder HaHaggadah</a></multilink>, <multilink><a href="ShulchanArukhHaRavOrachChayyim473-35-36" data-aht="source">Shulchan Arukh HaRav</a><a href="ShulchanArukhHaRavOrachChayyim472-1" data-aht="source">Orach Chayyim 472:1</a><a href="ShulchanArukhHaRavOrachChayyim473-35-36" data-aht="source">Orach Chayyim 473:35-36</a><a href="ShulchanArukhHaRavOrachChayyim475-4-5" data-aht="source">Orach Chayyim 475:4-5</a></multilink></mekorot> | <mekorot><multilink><a href="SeferHaItturHilchotMatzahUMaror" data-aht="source">Sefer HaIttur</a><a href="SeferHaItturHilchotMatzahUMaror" data-aht="source">Hilkhot Matzah UMaror</a></multilink>,<fn>The Ittur notes that a split matzah is required for Motzi-Matzah, but he explains that the matzah is being broken already at Yachatz because it is needed for "הָא לַחְמָא עַנְיָא".</fn> <multilink><a href="RitvaHaggadahShelPesach" data-aht="source">Raah and Rashba</a><a href="RitvaHaggadahShelPesach" data-aht="source">cited by the Ritva, Haggadah Shel Pesach</a><a href="R. Yom Tov b. Ashbel (Ritva)" data-aht="parshan">About R. Yom Tov b. Ashbel</a></multilink>, <multilink><a href="אורחותחייםחלקאסדרלילהפסחאותיב" data-aht="source">Orchot Chayyim</a><a href="אורחותחייםחלקאסדרלילהפסחאותיב" data-aht="source">Seder Leil HaPesach 12</a></multilink> #1, <multilink><a href="AvudrahamSederHaHaggadah" data-aht="source">Avudraham</a><a href="AvudrahamSederHaHaggadah" data-aht="source">Avudraham Seder HaHaggadah</a></multilink>, <multilink><a href="ShulchanArukhHaRavOrachChayyim473-35-36" data-aht="source">Shulchan Arukh HaRav</a><a href="ShulchanArukhHaRavOrachChayyim472-1" data-aht="source">Orach Chayyim 472:1</a><a href="ShulchanArukhHaRavOrachChayyim473-35-36" data-aht="source">Orach Chayyim 473:35-36</a><a href="ShulchanArukhHaRavOrachChayyim475-4-5" data-aht="source">Orach Chayyim 475:4-5</a></multilink></mekorot> | ||
− | <point><b>Yachatz and Ha Lachma Anya</b> – This position views Yachatz and Ha Lachma Anya as two parts of a whole, | + | <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 thier 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 words and visuals. 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 visual representation 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 | + | <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 distinct units, it has been suggested that the first line was written specifically to be said 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> and not as the first part of Maggid. The custom of those who pour the second cup of wine only after Ha Lachma Anya<fn>See the opinion of R. Saadia in his Siddur, the Geonim cited by Ritva in his Hilkhot Seder HaHaggadah, and the Haggadah commentary attributed to Rashi.</fn> might support this understanding.</point> |
<point><b>Breaking the matzah: action or result oriented?</b> According to this position, 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>Breaking the matzah: action or result oriented?</b> According to this position, 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> – | + | <point><b>Displaying vs. Concealing</b> – According to this position, two opposing 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 second 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> | <li><b>Concealing</b> – The second 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 | + | <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" and hiding 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>"Stealing" and hiding 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 practice of "grabbing matzot" to keep the children awake is unrelated 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> | <point><b>"חוטפין מצות"</b> – According to this approach, the practice of "grabbing matzot" to keep the children awake is unrelated 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> | ||
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<point><b>Breaking the matzah: action or result oriented?</b> According to this position, the breaking of the matzah is utilitarian in nature, meant to ensure that later in the Seder there will be a broken piece to serve as a symbol of poverty.  It is this piece which is the focus of the custom, while the piece saved for the Afikoman is secondary.<fn>As above, this position would maintain that once the matzah was broken, a ritual use was found for the second piece.</fn></point> | <point><b>Breaking the matzah: action or result oriented?</b> According to this position, the breaking of the matzah is utilitarian in nature, meant to ensure that later in the Seder there will be a broken piece to serve as a symbol of poverty.  It is this piece which is the focus of the custom, while the piece saved for the Afikoman is secondary.<fn>As above, this position would maintain that once the matzah was broken, a ritual use was found for the second piece.</fn></point> | ||
<point><b>Concealing the second piece</b> – According to the Ritva, the piece used for the Afikoman is placed under the tablecloth so as to re-enact the Exodus: "מִשְׁאֲרֹתָם צְרֻרֹת בְּשִׂמְלֹתָם".  This position could have alternatively suggested that the action is not significant and is merely a means of differentiating the two pieces.</point> | <point><b>Concealing the second piece</b> – According to the Ritva, the piece used for the Afikoman is placed under the tablecloth so as to re-enact the Exodus: "מִשְׁאֲרֹתָם צְרֻרֹת בְּשִׂמְלֹתָם".  This position could have alternatively suggested that the action is not significant and is merely a means of differentiating the two pieces.</point> | ||
− | <point><b>Enslavement vs. redemption</b> – According to the Ritva | + | <point><b>Enslavement vs. redemption</b> – According to the Ritva, 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.</point> |
<point><b>"חוטפין מצות"</b> – According to this approach, "חוטפין מצות" is not connected to Yachatz. <br/> | <point><b>"חוטפין מצות"</b> – According to this approach, "חוטפין מצות" is not connected to Yachatz. <br/> | ||
<ul> | <ul> |
Version as of 13:11, 21 March 2018
Yachatz
Exegetical Approaches
Overview
The custom of Yachatz has been understood in varying ways. According to one possibility cited by the Orchot Chayyim, 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 Yachatz as preparation for later parts of the Seder. Ramban, thus, maintains that splitting the matzah is necessary 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 symbolic or utilitarian about Yachatz, and the custom was only implemented so as 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 Maggid. The smaller piece represents "poor man's bread", reminiscent of the bondage, while the 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 second 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.