6. Yachatz:^[1] A. The breaking of the Matzah:

When is the Matzah broken:^[2] After eating from the [Karpas] vegetables dipped [in saltwater], one needs to take the middle Matzah [see next], and break a piece off of it [see next], due to the reason explained in the footnote.^[3]

Which Matzah is broken and how? The middle Matzah, of the three Matzos that are resting in front of him on the Kearah [i.e. Levi], is to be broken.^[4] It is broken into two pieces making sure that one piece is larger than the other piece.^[5] [The Chabad custom is to break the middle Matzah while it rests within the cloth of the three Matzos and is still covered.^[6] One is to break the Matzah using his hands, and not using a knife, or any other metallic material.^[7]] One is to break the Matzah in a way that even the smaller piece will contain at least a Kezayis of Matzah.^[8] [If one did not do so, then one is to add from the larger half, to the smaller half, until it contains a Kezayis.^[9] The larger half is broken to five small pieces, as explained next.]

B. What does one do with the two halves?

The larger half: The custom of all Jewry is to use the piece broken off from the Matzah for another Mitzvah and to thus guard it for [eating to fulfill the Mitzvah of] Afikoman.^[10] It is proper that this broken piece which is saved for Afikoman be the piece which contains the majority of the middle Matzah [i.e. the larger half of the middle Matzah is to be used for Afikoman].^[11] [The custom of the Chabad Rabbeim is to break the larger half used for Afikoman into five pieces.^[12] This is likewise the widespread Chabad custom today. If it occurred by the Rabbeim that it broke into six pieces, then a piece would be set aside, and not included in the bag for Afikoman.^[13] Some recall that the Rebbe was accustomed to break the larger piece for Afikoman while it was still inside the cloth.^[14]]

The smaller half?^[15] The other [smaller] half of the Matzah needs to be returned to the Kearah and placed back in between the two whole Matzos.^[16] [According to the Chabad custom stated above to break the Matzah while in the cloth, the smaller half simply remains there and is not taken out.] One is to beware that there remains a Kezayis of Matzah in the smaller half of the middle Matzah.^[17] [If the broken smaller half does not contain a Kezayis, then one is to add to it from the larger half used for Afikoman.^[18] If necessary, then one can add Matzah from the box for the sake of Afikoman.^[19]]

Where to place the Matzah of Afikoman: The custom is to hide the Matzah under the tablecloth.^[20] [As an alternative to this custom, some are accustomed to wrap the Matzah in a cloth and then place it between two pillows.^[21] Practically, so is the Chabad custom.^[22] Accordingly, one should have two pillows by his seat in order to accomplish this. Alternatively, if two pillows are not available, then one is to place it between the pillowcase and pillow. See Q&A regarding stealing the Afikoman.] Others are accustomed to wrap it inside a cloth, and then place it on their shoulders in commemoration of the Exodus.^[23] This latter custom is not followed by Ashkenazi Jewry.^[24] [The Sephardi custom is to wrap the Afikoman in a cloth and then tie it to the shoulder of a child who steps outside and they then say Ha Lachma Aniya. The child then knocks on the door and states that he is from Egypt and is carrying Matzah, and he then says Mah Nishtana which is followed by Avadim Hayinu. The child remains holding the Matzah on his shoulders until Afikoman, unless he falls asleep in which case it is placed in between the pillows.^[25] One is only to place the Matzah in a cloth that has been properly cleaned and washed for Pesach.^[26]]

Q&A May one steal the Afikoman on the night of the Seder?[27] Some [Ashkenazi] communities are accustomed to have the children steal the Afikoman on the night of the Seder [and hold it ransom until the father redeems it with a promissory gift of some kind[28]]. Some Poskim[29] defend this custom.[30] Other Poskim[31], however, negate this custom and thus some communities[32] specifically avoid doing so due to resemblance of the stealing prohibition, and so is the Chabad custom to avoid this Minhag.[33] [Those who follow the former custom, are to instruct their children not to enter the Matzah under a bed or in a bathroom.] Placing all the Afikoman’s together:[34] The custom of the Rebbe Rashab was to place the Afikoman of all the members of the family together with his Afikoman. The reason for this was to emphasize that the Afikoman is in memory of the Karban Pesach which was eaten together in a group. [This is not necessarily meant to be a directive to the public.]

Sparks of Kaballah Breaking the Gevuros of Yitzchak: The three Matzos correspond to Avraham, Yitzchak, and Yaakov. The reason we break the middle Matzah is because the middle Matzah corresponds to Yitzchak, and Yitzchak has two sides, one of laughter and the second of severity.

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[1] Admur 473:35-36; See Kaf Hachaim 473:117-125; Piskeiy Teshuvos 473:25

[2] Admur 473:35; Michaber 473:6; Kol Bo 50; Ran in name of Rav Haiy Gaon, brought in Bach 473

Other opinions: Some Poskim rule that Yachatz is to be performed by Motzi Matzah and not before Maggid. [Rambam Chametz Umatzah Chapter 8:1-2 and 6]

[3] The reason for Yachatz/Breaking the Matzah: Yachatz needs to be done in order to say the Haggadah [and Ha Lachma Aniya] over a broken Matzah, as the Haggadah needs to be recited over Matzah that is fit for one to fulfill his obligation with, as the verse [Devarim 16:3] states “Tochal Alav Matzos Lechem Oni,” and the Sages [Shmuel in Pesachim 36a; 115b] expounded this to mean that one recites many words over it. Now, since the word Lechem Oni is written missing a Vav, the Sages [ibid] expounded this to [also] mean “Lechem Ani/poor man’s bread.” Now, just as it is common for a poor man to have only half a loaf, so too here, the Matzah with which one fulfills his obligation with is not to be whole but rather halved, and over it the Haggadah is to be said. [Admur ibid; Kol Bo ibid] Alternatively, the reason is because it needs to be broken by the time we say Hamotzi over it, and one may not break it at the time of Hamotzi itself, so therefore it is broken before the start of Maggid. [See Ran in name of Rav Haiy Gaon, brought in Bach 473 and Kaf Hachaim 473:119; Maggid Mishneh on Rambam ibid in name of Acheirim]

[4] Admur 473:35; Siddur Admur; Michaber 473:6; Tur 473; Rosh 10:30; Mordechai Pesachim; Hagahos Maimanis 8; Maharam; Ravayah; Bach 473; Shaar Hakavanos p. 83b; 87b; Peri Eitz Chaim 21:3; Kaf Hachaim 473:117

The reason: One cannot break the first Matzah [i.e. Kohen] as it will be used for the first Mitzvah of Hamotzi and thus must remain whole. One also cannot break the third Matzah, as one may not overpass using the middle Matzah for the Mitzvah of Matzah, and thus the middle Matzah is broken in order so it can be used for the second Mitzvah of Motzi Matzah. [Bach 473; Kaf Hachaim 473:117] This is in addition to the Kabalistic reasons associated with breaking specifically the middle Matzah. [See Shaar Hakavanos p. 83b; 87b; Peri Eitz Chaim 21:3; Kaf Hachaim ibid]

Other opinions: Some Poskim rule that one is to break the top Matzah. Known as the Kohen, as one is not to overpass a Mitzvah. [Semag; Rokeiach 283]

[5] Siddur Admur; Admur 473:35; All Poskim in coming footnotes

[6] Haggadah of Rebbe; Sefer Haminhagim p. 39; Reshimos 5:19; See also Piskeiy Teshuvos 473 footnote 142

[7] P”M 473 A”A 20; Kaf Hachaim 473:120

The reason: It is to be broken using one’s hands just as is done by a pauper. [P”M ibid] Likewise, metal should not touch the Matzos, being that one is saying a blessing over it. [Kaf Hachaim ibid]

[8] Admur 458:10

The reason: As the middle Matzah requires two Kezeisim of Matzah, a Kezayis for both Achilas Matzah and Afikoman. [Admur ibid]

[9] Piskeiy Teshuvos 473:25 in name of Moadim Uzmanim and Rivivos Efraim 4:113

[10] Admur 473:35; Siddur Admur; Michaber 473:6 “One is to hand it to another person to guard for Afikoman”; Rosh 10:30

The reason: This is done as we fear that one may end up eating all the Matzah Shmura during the meal and not leave any for Afikoman. [Bach 473] Alternatively, the reason is in order so both Mitzvos of eating Matzah [i.e. Motzi Matzah and Afikoman] be done using the middle, broken, Matzah. [Gr”a] Alternatively, since one half is already being used for Motzi Matzah it is therefore proper to also use the other half for a Mitzvah. [Kaf Hachaim 473:121]

[11] Admur 473:35; Siddur Admur; M”A 473:21; Taz 473:9; Bach 473; Maharil Seder Haggadah; Peri Eitz Chaim 21:4; Rashal 88; Olas Shabbos 473:5; Chok Yaakov 473:30; Elya Raba 473:28; Chok Yosef 473:26; Chayeh Adam 130:6; M”B 473:58; Kaf Hachaim 473:122

The reason: As the Afikoman is a special Mitzvah of significance which comes in place of the Karban Pesach [and hence should have the larger and more significant piece used]. [Admur ibid; Taz ibid] Alternatively, the reason is because one needs to initially eat two Kezeisim for Afikoman. [Bach 473]

Other customs: Some are accustomed to use the right side of the Matzah for the Afikoman and the left side for the first Kezayis. [See Vayaged Moshe 18:3

[12] Haggadah of Rebbe

The reason: This is based on Kabbalah, as the middle Matzah corresponds to Yitzchak, which is Gevurah, and is hence broken into the five Gevuros. [Rebbe ibid]

[13] Rebbe in Haggadah

[14] Maaseh Melech p. 201; See however Haggadah of Heichal Menachem, and Hamelech Bemesibo 1:132 for an alternative account

[15] Admur 473:36; Siddur Admur; Michaber 473:6; Rosh 10:30; Kol Bo 50

[16] The reason the Matzah must be placed back: This needs to be done in order to say the Haggadah over it, as the Haggadah needs to be recited over Matzah that is fit for one to fulfill his obligation with, as the verse [Devarim 16:3] states “Tochal Alav Matzos Lechem Oni,” and the Sages [Shmuel in Pesachim 36a; 115b] expounded this to mean that one recites many words over it. Now, since the word Lechem Oni is written missing a Vav, the Sages [ibid] expounded this to [also] mean “Lechem Ani/poor man’s bread.” Now, just as it is common for a poor man to have only half a loaf, so too here, the Matzah with which one fulfills his obligation with is not to be whole but rather halved, and over it the Haggadah is to be said. (In chapter 475:4 it will be explained why it is placed between two whole Matzos). [Admur ibid; Kol Bo ibid] The reason it is placed between the two Shleimos, as opposed to on top, is in order so one reach the Shaleim Matzah first upon saying Hamotzi. [Admur ibid; Tur 473; Levush 473; Kaf Hachaim 473:125]

[17] Admur 458:10

The reason: As the middle Matzah requires two Kezeisim of Matzah, a Kezayis for both Achilas Matzah and Afikoman. [Admur ibid]

[18] Piskeiy Teshuvos 473:25 in name of Moadim Uzmanim and Rivivos Efraim 4:113

[19] Initially, one is to add from the Afikoman half to the smaller half to make up a Kezayis, in order so there is a full Kezayis for the Levi Matzah used for the Mitzvah of Matzah. See Poskim ibid; See Rama 477:2 and Admur 477:10 that one may use other Matzah for the Afikoman

[20] Stam custom in Admur 473:35; Michaber ibid; Tur 473; Rokeiach 283; Zohar 2:158

The reason: This is done in commemoration of the verse [Shemos 12:34] “Our bread which was bound in our clothing.” [Admur ibid]

[21] Beir Heiytivg 473:19; Siddur Yaavetz; Rebbe in Haggadah; Vayaged Moshe 18:7; Mikraeiy Kodesh 2:41 in name of Amudei Or; See also Shut Rashal 88; Kaf Hachaim 473:123; Piskeiy Teshuvos 473:26

The reason: This is done in order so one not come to forget and eat from the Matzah. [Siddur Yaavetz ibid; Rebbe in Haggadah p. 11] Alternatively, this is done in play of the words in scripture “Ushmartem Es Hamatzos.” [Vayaged Moshe 18:7; Mikraeiy Kodesh 2:41 in name of Amudei Or based on Brachos 24a] Alternatively, this is done in commemoration of the Karban Pesach, which was also customarily hidden after eating the first Kezayis. [Mikraeiy Kodesh ibid based on Meiri Pesachim 114a] Alternatively, this is done based on Kabbalah. [Hamelech Bemisibo 1:140]

[22] Haggadah of Rebbe; Hamelech Bemesibo 1:140

[23] 2^nd custom in Admur 473:35 [seealso Admur 477:5]; M”A 473:22; Shut Rashal 88; Chok Yaakov 473:31; Chok Yosef 473:27; Elya Raba 473:28

Other variations of the custom: Some take a cane in their hands and walk in the same form they did during the exodus. [Pesach Meubin 315, brought in Chok Yaakov 477:1; Kaf Hachaim 473:123]

[24] So rule regarding before Afikoman: Admur 477:5; Chok Yaakov 477:1

[25] Kaf Hachaim 473:123

[26] See Chayeh Adam 130:6; M”B 473:59; Kaf Hachaim 473:124

[27] See Piskeiy Teshuvos 473:26

[28] Vayaged Moshe 18:9

[29] Chok Yaakov 472:2; Beir Heiytiv 473:19; Aruch Hashulchan 472:2; Mishneh Halachos 11:393; Vayaged Moshe 18:9 in name of Noheg Katzon Yosef that there are mystical reasons behind this custom; See Pesachim 109a “Chotfim Matzos Beleil Pesachim”, and as explained in Rambam Chameitz Umatzah 7:3, Sefer Hamichtam, Nimukei Yosef 109a it means “They grab/steal Matzos from each other”; Maharam Chalvah Pesachim ibid “They steal from each other in a way of joy in order to prevent the children from falling asleep”; Sefer Hamichtam;  Other Rishonim however explain this Gemara differently

[30] The reason: This custom is followed as an incentive to keep the children awake. [Chok Yaakov ibid; Gemara ibid] Alternatively, it is done so the children make sure the adults eat the Afikoman, as they desire to get their prize and will not allow the adults to fall asleep. [Vayaged Moshe 18:9] There is no stealing prohibition involved being it us done as a holy custom, and is as if it is taken with consent of the father. [See Sukkah 45a regarding stealing Esrogim out of Simcha; Rama O.C. 695:2 regarding Purim; C.M.  378:9 regarding damages by Simchas Chasan Vekallah; Asei Lecha Rav 6:35]

[31] Orchos Chaim Spinka 473:19 in name of Meorei Haeish that this custom is nonsense, and the gentiles say of it that the Jews teach their children how to steal in commemoration of the exodus, and it is therefore better to abolish it; Beis Avi 3:26; Halichos Shlomo 9 footnote 210;

[32] Tzans; Brisk; Most Sefardi communities don’t steal the Afikoman

[33] Hagada Shel Pesach of Rebbe “Afikoman”: “In the Rebbe’s home we are not accustomed to grab the Afikoman, and to mention the Mamar Chazal in Brachos 5b regarding tasting the taste of stealing”

[34] Toras Menachem 5710 p. 201; Reshimos 5:19