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There is a debate among the halakhic authorities as to how many matzot should be displayed on the Seder dish. The generally accepted custom is to use three, with the middle matzah to be broken. Some, however, in accordance with the opinion of the Vilna Gaon (1720-1797), make use of two matzot, with the lower one to be broken.

The controversy over the number of matzot has its roots in the Talmud and the Rishonim. Let us examine the passage in Pesahim which bears upon this issue (Pes. 115b). There we find two opinions offered on the meaning of lehem oni, which is a biblical epithet for matzah (Deut. 16:3). Shmuel teaches that it is called lehem oni because it is the bread upon which we sing many songs during the Seder (i.e. deriving "oni" from "onin"). Others say it is called lehem oni because only a broken piece of matzah is used to fulfill the mitzvah, just as a poor person has to suffice with less than a whole matzah (i.e. deriving "oni" from "ani").

As to the nature of the matzah or matzot used, we have R. Papa's statement (Berakhot 39b): "All agree that on Passover one places the broken piece under the whole [and makes a blessing thereon] since the Torah calls it the 'bread of affliction.';" To this R. Abba adds: "On the Sabbath one must say ha-motzi over two whole loaves since the Torah uses the term (lehem mishneh) in reference to the Sabbath provisions." Assuming that the festivals are like the Sabbath and lehem mishneh is required, how does one fulfill this obligation on the Seder night?

Rashi (Pesahim 116a) maintains that the broken piece of matzah must be accompanied by two whole matzot. While the blessing of (al akhilat matzah) is recited over the half piece, the blessing of ha-motzi must be made over two whole matzot, as Passover is not inferior to the Sabbath and other holidays. In contrast to Rashi, Maimonides writes (Laws of Leavened and Unleavened Bread 8:6) that only two matzot, one whole and one broken, are used for the two blessings.

Rashi's opinion appears to be the more logical, for he allows -- by the use of three matzot -- the fulfillment of both commandments "lechem Oni" and "lechem mishneh". Maimonides' position seems to be less tenable -- and even problematic -- for he allows no fulfillment of lehem mishneh on Passover. Surely it should be no different in this respect from the other festivals!

The solution lies perhaps in Rambam's understanding of the special meaning of Passover. While the other festivals commemorate something that is complete -- for example, the Revelation at Sinai on Shavuot -- the same is not true of Passover. On this holiday we celebrate the Almighty as a Redeemer, but complete redemption has not yet come. Jews are still in exile; in Iran and in Arab countries Jews are often in danger of their lives. Israel's security still leaves a great deal to be desired. All this must be expressed in our Seder and must temper the joy of our celebration. Because our redemption, and therefore our joy, is not complete, we cannot rejoice with the usual lehem mishneh.

Rabbi Nachman of Bratslav (1772-1811) once said, "Who is a whole person? The one who has a broken heart." As long as Israel is not yet fully redeemed, the second matzah must be broken. It remains as a reminder and symbol within the very festival of redemption that we are not yet entirely redeemed

This essay has been excerpted from the Ann Belsky Moranis edition of "A Haggadah Happening: An Artistic Passover Haggadah with a Traditional yet Contemporary Commentary". For more information on how to obtain this Haggadah, please contact artcenter@ohrtorahstone.org.il.

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