Showering on Yom Tov and Required Amount of Matzah and Wine for the Seder: Difference between pages

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==Background==
While it is a good idea to prepare in advance it is permitted to measure the matzah or wine on Pesach itself. Even though usually it is forbidden to measure on Yom Tov for the purpose of a mitzvah it is permitted.<ref>Shulchan Aruch 306:7, Yechava Daat 1:16, Halichot Shlomo p. 209</ref>
'''Heating up water on [[Yom Tov]]'''
<br><br>
In the Mishna (Beitzah 2:5), Bet Shamai say that one may only heat up water for washing one’s feet and only to a temperature that one would be able to drink, while Bet Hillel permit heating up the water even as hot as needed to bathe. Ran Beitzah 11a explains that Bet Hillel's opinion is based on the concept of Mitoch (since it’s permitted to cook for food on [[Yom Tov]], it’s also permitted to heat up water for bathing). This concept of mitoch is a subject of dispute between Beit Hillel and Beit Shammai in Mishna 1:5 on whether it is permitted to carry a child, [[lulav]], or sefer torah in a public domain on Yom Tov, which the Gemara (Beitza 12a) explains is based on whether they accept the concept of Mitoch, Beit Hillel do, while Beit Shammai do not. S"A OC 518:1 rules that we hold like Beit Hillel that there is a concept of mitoch. Since we always hold like Bet Hillel (Eiruvin 6b) it should be permitted to heat up water for washing. However, the Gemara (Beitzah 21b) writes that even Bet Hillel agrees that it’s forbidden to heat up water one’s entire body. There are two major explanations as to why it’s forbidden to heat up water for the rest of the body.
<br><br>
Tosfot (21b D”H Lo Yicham) writes that Bet Hillel only allows heating up water to a high temperature regarding one’s hands and feet because that’s a pleasure enjoyed by everyone, however, for the entire body it’s forbidden (Biblically) because it’s not considered something which is a pleasure enjoyed by everyone. (This is similar to Ketubot 7a). However, the Rambam ([[Yom Tov]] 1:16) holds that the only prohibition involved is the rabbinic prohibition to bathe in a bathhouse. [This is also the opinion of the Ritva Beitzah 21b D”H Matiten.] The Ramban (Shabbat 40a s.v. Ha Ditnan) explains that even though seemingly this rabbinic prohibition should not be extended to Yom Tov because it is permitted to engage in those melachot for Yom Tov, nonetheless, since some Halachic concerns still apply to bathing on Yom Tov, such as squeezing water from one’s hair or towel, the prohibition applies to Yom Tov as well. 
<br><br>
Shulchan Aruch 511:2 rules like Tosfot that it is forbidden to heat up water on [[Yom Tov]] to wash anything more than one’s hands. [It’s evident that Shulchan Aruch holds like Tosfot from Bet Yosef 511:2. Chazon Ovadyah ([[Yom Tov]] pg 41) explains S"A this way as well.] It’s implied from Biur Halacha 511:2 D”H Yadav that what is considered a pleasure enjoyed by everyone depends on the time and place. (Sh”t Mayim Chaim 1:29 supports this idea.) <ref>"Changes in Sociology or Technology and Jewish Law Responses to Them: The Cases of Showering or Smoking on [[Yom Tov]]" is an RJJ article by Avi Wagner and R’ Broyde on this topic. (R’ Broyde states aware of only one posek who says “Shaave” never changes).</ref>
<br><br>'''Showering with water heated up before [[Yom Tov]]'''
<br><br> Tosfot who holds that there is a biblical prohibition to heat up water on [[Yom Tov]], also holds that there’s a rabbinic prohibition to bathe in water heated before [[Yom Tov]], just like there’s a rabbinic prohibition regarding water heated before [[Shabbat]]. Based on this the Noda Biyehuda OC 24 and Chacham Tzvi 11 forbid immersing in a heated mikveh, even if the water was heated before Yom Tov but they did permit using lukewarm water. Teshuvot Divrei Chaim OC 2:26 says that the minhag is to allow women to immerse even on Shabbat and Yom Tov in a heated Mikvah. Rabbi Akiva Eiger on Shulchan Aruch 307:5, quoted by Bi’ur Halacha 326:1 "Bimayim" permits bathing in hot water even on Shabbat because if not the women would be in great discomfort, and the gezeira wasn't made on situations like those. However, the Rambam holds that it’s permissible to wash one’s whole body with water that was heated up before [[Yom Tov]] as long as it’s done outside a bathhouse because there was a rabbinic prohibition not to bathe in a bathhouse on [[Yom Tov]] (Bet Yosef 511:2).  
<br><br> Shulchan Aruch 511:2 rules like the Rambam and the Rama rules like Tosfot. Mishna Brurah 551:19 writes that Ashkenazim shouldn’t change the minhag to refrain from washing one’s whole body in water that was heated before [[Yom Tov]]. However, Chazon Ovadyah ([[Yom Tov]] pg 41) writes that the Sephardic minhag is to follow Shulchan Aruch. Sh”t Mayim Chayim 1:29 agrees.


==Psak==
==The four cups of wine==
'''Sephardic'''
===How much the cup needs to hold===
One may not shower on [[Yom Tov]] with water heated on [[Yom Tov]], however, one may shower with water heated before [[Yom Tov]] as long as not in a bathhouse. One may shower on [[Yom Tov]] Sheni with water heated by an electric heater on [[Yom Tov]] Rishon. Water that was heated in a solar boiler (common in Israel) is considered like water that was heated before [[Yom Tov]] and one could shower one’s whole body in them on [[Yom Tov]]. <ref>Rav Ovadyah Yosef (Chazon Ovadya [[Yom Tov]] p41,157), Yalkut Yosef Shabbat Volume 4 Siman 326 page 58 </ref>
# The cup of wine must be filled with a [[Revi'it]] of wine and one must drink a full [[Revi'it]] or at least majority of a [[Reviyit]]. <ref> Shulchan Aruch 472:9. Rav Schachter at [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5770 OU Pre-Pesach Webcast 5770] between minutes 93 and 94 says that people have the misconception that one only has to drink a sip of wine, however, in reality, one needs to have a [[Reviyit]] or at least a majority of a [[Reviyit]]. </ref>
# If the cup holds more than a [[Revi'it]], one can fulfill one's obligation by only drinking one [[Revi'it]]. However, because some hold that one should drink the entire cup, if one plans on only drinking a [[Revi'it]] one should use a cup that only holds a [[Revi'it]]. Additionally, if a cup holds a number of Revi'iyot, many people can drink from the same cup as long as there is a [[Revi'it]] for each person. <ref>
* Beit Yosef 472:9 quotes the Kol Bo and Orchot Chaim, who say that if a cup holds many Reviyot, one still has to drink only a Revi’it. The Ramban, however, argues that one must drink majority of the cup even if it is larger than a Revi’it. Although S”A 472:9 rules like the Kol Bo, if one doesn’t plan on drinking a lot, Mishna Brurah 472:33 advises having a cup that holds only a Revi’it in order to satisfy the opinion of the Ramban. </ref>
# One should fill up the cup to the top even if it is large. <ref>The Pri [[Chadash]] 472:9 writes that even if one has a cup bigger than a [[reviyit]] one should fill up the cup to the top because of hiddur mitzvah. </ref>
===How much must one drink===
# Preferably, one should drink a Revi’it of wine for each of the 4 cups of wine at [[the Seder]]. If this is difficult, one fulfills his obligation by drinking the majority of a Revi’it for each cup.<Ref> * The Gemara (Pesachim 108b) states that each of the 4 cups at the [[seder]] must contain a Revi’it of wine. Additionally, Rabbi Yitzchak (Pesachim 109a) says that a certain measuring cup in Tzipori held the volume of a Log and they would use it to measure the Revi’it for [[Pesach]]. Rashbam (109a s.v. U’vah) explains that each of the 4 cups had to hold a Revi’it of a Log and altogether that would equal a Log, the exact volume of the cup in Tzipori. Rambam (Chametz UMatzah 7:7), Tur, and S”A 472:9 codify this as halacha.
* On the statement of Rav Nachman (Pesachim 108b) that one fulfills his obligation by drinking a majority of the cup, Tosfot (s.v. Ruba) comments that preferably, one should drink an entire Revi’it. The Bach (472 s.v. Mah SheKatav VeEin) writes that it is obvious that one should only rely on the concept of majority being considering like the entirety (Rubo K’kulo) after the fact, however, l’chatchila one should drink an entire Revi’it. Mishna Brurah 672:30 agrees.</ref> Some hold that one must have a majority of the cup.<ref>The Ramban (quoted by Orchot Chaim Leil Pesach no. 6, cited by Bet Yosef 472:9) holds that unlike a regular bracha made over a cup of wine which only requires majority of a reviyit the 4 cups of wine require a majority of the cup. Mishna Brurah 472:33 writes that the strict halacha follows the other rishonim.</ref> If one intends to drink the minimum amount one can be strict for this opinion by using a cup that is the size of a reviyit.<ref>Mishna Brurah 472:33</ref>
# The precise measurement of a [[Revi'it]] is a matter of dispute; several opinions are outlined below:<ref>Background: The Gemara (Pesachim 109a) explains that a Revi’it is the volume of 2x2x2.7 fingerbreadths. Additionally, the Rashbam (109b s.v. DeHaynu) writes that the Revi’it is equal to 1.5 times the volume of an egg. Mishna Brurah 271:68 clarifies that the [[Revi'it]] is 1.5 eggs with its shell. Because of the apparent discrepancy between these two [[measurements]], the Tzlach (Pesachim 116b) concluded that the egg of the days of the Gemara was twice the size of the modern-day egg. The Mishna Brurah 486:1 concludes that for the 4 cups of wine at [[the Seder]], which are only d’rabanan, one need not follow the Tzlach’s strict view. </ref>
## Rabbi Mordechai Willig holds that a Revi’it is 2.5 fl oz (75cc). <ref> Rabbi Mordechai Willig  (“The [[Shiurim]] of [[Seder]] Night” min 1-10, and [[Pesach]] To-Go 5771 p. 60) holds that strictly speaking the size of an egg with its shell is 50 cc, and the [[Revi'it]] is 1.5 eggs with its shell, resulting in a [[Revi'it]] of 2.54 fl oz. </ref>
## Rav Ovadia Yosef writes that a Revi’it is 2.7 fl oz (81cc). <ref>Rav Ovadia Yosef (Chazon Ovadia p. 16) writes that the [[Revi'it]] is 81cc. This is based on the [[measurements]] of Rav Chaim Noeh (Shiurei Tzion p. 69) with slight adjustments. </ref>
## Rabbi Avraham Blumenkrantz writes that a Revi’it is 2.9 fl oz (86cc). <ref>Rabbi Avraham Blumenkrantz (The Laws of [[Pesach]] 5771 pg 111) writes that since the four cups are Derabbanan one may use a cup that holds 2.9 oz. </ref>
## Rabbi Shimon Eider writes that according to his [[measurements]], the Revi’it is 3.0 fl oz (89cc). <ref>Halachos of [[Pesach]] (Rabbi Shimon Eider, Chapter 20, Sec D 5, pg 228-230) writes that since the four cups are Derabbanan one may have the smaller measurement which is measuring by eggs and not by thumbs and according to his calculation a [[Reviyit]] should be 3 oz and if one is unable to have a [[Reviyit]] one fulfills one's obligation with a majority of a [[Reviyit]]. See also Weekly Halacha (by Rabbi Neustadt on [http://www.torah.org/advanced/weekly-halacha/5760/tazria.html torah.org]) who writes that one may rely on the view of Rav Chaim Noeh who holds that 3 oz is sufficient being that the cups of wine are Derabbanan. </ref>
## Rabbi Dovid Feinstein (Kol Dodi Haggadah, 5730, p. 4) writes that based on measuring large eggs, which should be used for the four cups, a Revi’it is 3.3 fl oz (98cc). <ref>In the 5745 edition, however, he says that the Revi’it is 2.9 fl oz. See also Rabbi Yisroel Bodner (Halachos of K’zayis p. 24 n. 24) who writes that he spoke to Rav Dovid Feinstein about how he arrived at his [[measurements]] and was told that his father, Rav Moshe Feinstein, didn't measure it himself but rather a student measured 'large' eggs and came up with 2.2 fl oz per egg. Rav Dovid added, if he, Rav Bodner, arrived at a smaller measure with his own [[measurements]] he should follow that. Rav Bodner writes that according to his [[measurements]] the average egg was 55cc (1.92 fl oz). Nonetheless, in terms of [[Bracha Achrona]] Rav Bodner (p. 26) follows the [[measurements]] of Rav Chaim Noeh who measured the average egg to be 57cc. </ref>
## Rav Yisrael Belsky recommended having a Revi’it of 4.3 fl oz (127cc). <ref>Rav Yisrael Belsky on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 37 and 38</ref>
## Rav Chaim Kanievsky writes that according to the rulings of the Chazon Ish, a Revi’it is 5.1 fl oz (150cc). <ref>Shiurin Shel Torah p. 65. See also Halachos of [[Pesach]] (pg 229) who writes that the [[Kiddish]] cup of Rav Yisrael Salanter was 4.1 oz at it's full capacity and the cup of the Chafetz Chaim was 5 oz. </ref>
# If a person is a diabetic and can’t have a lot of wine, the absolute minimum amount is 1.5 oz and a drop more and if one can’t have eat that much one doesn’t have to drink the wine. However, one should consult with one’s doctor who is Torah observant. <Ref> Rav Yisrael Belsky on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 51 and 52:30 </ref>


'''Ashkenazik'''
===Within what time should one drink the wine?===
Many major authorities forbid taking a shower with hot water whether the water was heated before [[Yom Tov]] or on [[Yom Tov]]. However, one may wash one's body one limb at a time with water heated before [[Yom Tov]] and one may heat up water on [[Yom Tov]] to wash one’s face hands and feet. However, some authorities are lenient and hold that it's preferable to shower on [[Yom Tov]] with lukewarm water but it's even permitted to shower with hot water, however, one should not use very hot water. Nonetheless, it's imperative to be careful about certain concerns:  
# It is preferable to drink majority of a Revi’it in one swallow. If one can't so, one should drink the wine within Kdei Sh’tiyat Revi’it. <ref> Magen Avraham 472:11 writes that one should drink the wine within Kdei Sh’tiyat Revi’it and after the fact within Kdei Achilat Pras. He adds that it's preferable to drink the majority of a Revi’it in one swallow. Mishna Brurah 472:34 agrees. Although the Machatzit HaShekel 472:11 extends this to drinking the entire cup in one drinking according to those who say one should drink the entire cup, Rabbi Dovid Feinstein (Kol Dodi Haggadah, 5730, p. 4) argues that it is impossible for a person to swallow that much wine at once. </ref>
* (1) that one may not squeeze water out of one's hair, either to dry it or to rub in shampoo and so one should put the shampoo in before wetting one's hair.  
# After the fact, one must drink the cup within the time of a Kdei Achilat Pras (which there are opinions spanning from 2 minutes to 10 minutes) to fulfill the obligation, otherwise one must repeat drinking the wine. <Ref> Rama 472:9 in name of the Roke'ach quoted by the Bet Yosef writes that one shouldn't drink with a large pause. Magen Avraham 472:11 explains that the long pause is a Kdei Achilat Pras. Mishna Brurah 472:34 rules like the Magen Avraham and adds that even though the Ashkenazi practice is not to repeat to drink the third and fourth cup if one forgot to lean because it may look like one is adding a cup to the established cups, even so here one should repeat because one has not fulfilled his obligation according to anyone. </ref>
* (2) One may not use regular bar soap based on Mishna Berura 326:30 but one should use liquid soap, preferably one that is a thin liquid.  
# Thus, one shouldn't take a cup that has a thin spout because one won't be able drink the whole cup at once. <ref> Rama 429:15 </ref>
* (3) Some forbid using the towel to dry one's hair but agree that it's permissible to dry one's body as long as the towel isn't saturated to the point that one is squeezing out water. <ref>This is the opinion of Rabbi Aryeh Lebowitz mostly quoting Rav Hershel Schachter. This lenient opinion is based on a discussion whether and to what extent halacha considers a pleasure enjoyed by most people to change according to time.
 
* (1) Magan Avraham 511:5, Aruch HaShulchan 511:5, and Biur Halacha 511 D”H Yadav hold that when considering what is a pleasure enjoyed by all one must take into consideration the contemporary custom during the week.  
===Types of wine===
* (2) [http://www.yutorah.org/lectures/lecture.cfm/749147/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Showering_on_Yom_Tov Rabbi Aryeh Lebowitz] (New York, 2010) brings a proof from the above sources that since nowadays it’s more common to shower daily or at least once every two days heating up water for that purpose should be permissible. Rabbi Lebowitz quotes Rav Hershel Schachter who permits showering in lukewarm water. It should be noted however, that Rav Hershel Schachter's pesak as recorded in [http://www.yutorah.org/lectures/lecture.cfm/776128/Rabbi_Hershel_Schachter/Reishit_Bikkurim:_A_Guide_to_Shavuot_Observance Reishit Bikkurim] (Shavuot 5772) is that it is forbidden to shower in hot or warm water, but only in water that's cold but not uncomfortably cold. In the footnote he explicitly writes that lukewarm water is forbidden. (3) Sh”t Mayim Chayim 1:29 (Rav Chaim Dovid HaLevi, Tel Aviv, 1991) agrees with the above proof, however, he disagrees with the assumption that nowadays the common custom is to shower daily and it’s not sufficient that it’s the custom to shower regularly (even once in two days). [He does admit that if he were in a very hot climate and it was actually the custom for everyone to take a shower every single morning then he’d permit.] (This is similar to the position taken by the Chazon Yechezkel Beitzah 2:7 but Shemirat [[Shabbat]] Kehilchata 21 note 21 questions it.)
See [[The_four_cups_of_wine#What_type_of_wine]]
* (4) However, Sh”t Bear Moshe 8:158-9 (Rav Moshe Stern, Brooklyn, NY, 1987) argues that the above sources aren’t a proof because in all those cases the contemporary custom was only considered in order to create a stringency beyond that which that was ruled in Shulchan Aruch. Therefore, Bear Moshe is unwilling to consider permitting heating water to shower on [[Yom Tov]].  
 
* (5) Mishna Brurah 551:9 and 18 rules (like the Rama) that one may not take a shower a full body shower with hot water on [[Yom Tov]] whether the water was heated on [[Yom Tov]] or before, however, one may wash one's whole body part by part with water heated before [[Yom Tov]] and one may heat up water on [[Yom Tov]] to wash one's hands, feet, and face.  
==Matzah==
* (6) In conclusion whether or not this definition of "a pleasurable activity enjoyed by all" in halacha can change most poskim are unwilling to rule leniently and rule in accordance with the Mishna Brurah even nowadays. This is the opinion of Shemirat Shabbat KeHilchata 14:7 (in old and new edition), [http://www.thehalacha.com/attach/Volume3/Issue18.pdf Halachically Speaking] quoting Horav Yisroel Belsky, Rivevot Ephraim i6:265, 8:248:1, Sh"t Tzitz Eliezer 6:20, 11:64, Avnei Yushfei 3:55 quoting Rav Elyashiv. [In the footnote (#21) of Shemirat [[Shabbat]] Kehilchata he discusses the topic at length and shows that there is some reason to be lenient but nonetheless doesn't rule that way.] (7)Rabbi Simcha Bunim Cohen in his book "The Laws of [[Yom Tov]]" basically agrees to all of the above and adds that it's customary to refrain from even a cold shower on [[Yom Tov]] unless there it is a case of discomfort and that it's permitted to heat up water on [[Yom Tov]] for the purpose of washing a minor part of the body. Lastly, Rav Simcha Bunim Cohen adds that washing any part of the body in a shower or bathtub is forbidden unless one is partly clothed. Rav Chaim Jachter on [http://www.koltorah.org/ravj/Showering_on_Yom_Tov_1.html koltorah.org] points out that one should not distinguish in this regard between the first and second day of yom tov simply because the second day is rabbinic, as the Aruch Hashulchan 511:11 says this is degrading to Yom Tov sheni  </ref>
# There’s a positive mitzvah Deoritta to eat [[matza]] on the night of the 15th of Nissan. <ref>Rambam (Sefer HaMitzot #158) writes that eating [[matzah]] nowadays is a Mitzah Deoritta. See Chatom Sofer (CM 196 Hashmatot) who points out that [[Matzah]] is the only Biblical mitzvah we have nowadays. </ref>
# There’s a mitzvah (which according to some is Deoritta) in eating more [[Matzah]] than the required amount. <Ref>Maharal in Gevurot Hashem chapter 48, Bach 472, Mikrei Kodesh siman 48, Sh”t Har Tzvi 2, and Natai Gavriel (vol 2, 90:26) hold that there’s a mitzvah of eating [[Matzah]] as much as one eats even beyond the actual requirement. See also the Emek Shelah (Yitro 53:4). Hagadat Be’er Miryam (pg 53) writes that another reason to eat more [[Matzah]] is because there’s a big confusion in the amount necessary and [[Matzah]] is a mitzvah Deoritta. Rav Mordechai Willig ([[Pesach]] To-Go, Nisan 5771, p. 60) quotes Rav Soloveitchik who derived this insight from the Rambam Chametz UMatzah 6:1.</ref>
===How much Matzah should one eat at the Seder?===
# There's three times one should eat [[Matzah]] during the [[seder]]: [[Motzei Matzah]], [[Korech]], and [[Tzafun]] ([[Afikomen]]). To fulfill all of one’s obligations, one should eat 2 kezaytim for Motzi-[[Matza]], 1 [[Kezayit]] for [[Korech]], and 2 more kezaytim for [[Afikomen]]. All agree that having 2 kezaytim for [[Afikomen]] is merely preferable; one fulfills his obligation with 1 [[kezayit]]. <ref>
* It is clear from the Gemara ([[Brachot]] 37b, Pesachim 108a and 119b) that one fulfills his obligation of eating [[matza]] with one [[kezayit]]. Rambam Chametz UMatzah 6:1 and Ritva Pesachim 35a write this explicitly. Nonetheless, the Rosh Pesachim 10:30 writes that one should eat a [[Kezayit]] of the whole [[matza]] and a [[Kezayit]] of the broken one. This Rosh is codified by the Tur and S”A 475:1.  
* Many achronim wonder where the Rosh found a source for requiring two kezaytim. Bach 475:3 suggests that the Rosh was strict for the opinion that one needs to eat a [[Kezayit]] each time one makes HaMotzi (a minority opinion rejected in S”A 210:1). The Prisha 475:2 explains that the Rosh meant since there is a dispute in the Rishonim whether the Al Achilat [[Matza]] should be made on the broken one (Rashi Pesachim 116a) or the whole [[matza]] (Hahagot Maimon ([[Seder]] #7)), one should have a [[Kezayit]] from both. This sentiment is echoed by the Taz 475:2 and Mishna Brurah 475:9.
* Despite the questions of the achronim, the Rosh’s view is accepted by most acharonim, including Magen Avraham 475:4, S”A HaRav (Piskei HaSeder), Kitzur S”A 199:5, Aruch HaShulchan 475:5, and Chazon Ovadyah (p. 65). See, however, Orchot Rabbenu (vol 2, p. 70) who writes that Chazon Ish personally ate only one [[Kezayit]] because he held the halacha doesn’t follow the Rosh.
* For [[Korech]], Mishna Brurah 475:16 writes that a [[Kezayit]] of [[matza]] is needed. Kitzur S”A 199:7, Nitei Gavriel 59:1, and Chazon Ovadyah (p. 100) agree.
* Regarding [[Afikomen]], S”A 477:1 rules that one should eat one [[Kezayit]] of [[matza]]. Darkei Moshe 477:2 quotes the Maharil that it is preferable to have 2 kezaytim. Magen Avraham 477:1 explains that one is in commemoration of the Korban [[Pesach]] and one for the [[matza]] eaten with it. Many achronim quote the Maharil including the Taz 477:1, Kitzur S”A 119:8, Mishna Brurah 477:1, Kaf HaChaim 477:1, and Chazon Ovadyah (p. 106).</ref>
# For Motzi-[[Matza]], many authorities write that if the matzot of the head of the house don’t suffice for 2 kezaytim for each person, one fulfills his mitzvah by eating a bit from the whole [[matza]] and 1 other [[Kezayit]] (and not 2).<ref> Rav Shlomo Zalman in Halichot Shlomo 9:40 rules that if the head of the house’s three matzot do not suffice for the [[Kezayit]] for each person, each person should just have a piece from the whole [[matza]] and eat a single [[Kezayit]] of [[matza]] from other shemura [[matza]]. He explains that according to the Prisha, if one isn’t eating from the head of house’s matzot, there’s no safek upon which [[matza]] one makes Al Achilat [[Matza]], so there is no need to eat an extra [[kezayit]]. Chazon Ovadyah (p. 65), Haggadah Moadim UZmanim (p. 97), and [[Seder]] HaAruch (p 455) quoting Rav Elyashiv agree. Rav Dovid Feinstein in Haggadah Kol Dodi (5745 edition, 14:3) says the same idea. See, however, also Sh"t Igrot Moshe OC 5:16 who thinks that one should avoid this situation by everyone having their three matzot. On that last point, see the full discussion [[Setting_the_Table#Seder_Plate_.28Kaarah.29|here]].</ref>
## After the fact in any event if one had one kezayit of matzah for motzei matzah from both the broken and whole matzah one fulfills one's obligation.<ref>Mishna Brurah 475:11. In the shaar hatziyun he cites the Shulchan Aruch Harav and adds that it is obvious.</ref>
# Practically, how large in a [[Kezayit]] in terms of the amount of [[Matzah]] one should eat?
## According to Ashkenazim, for [[Motzei Matzah]], some say that one should eat 4/5 of a machine [[matzah]], some say 2/3 of a [[matzah]], and others say 1 [[matzah]]. For [[Korech]], some say that one should eat 2/5 of a [[matzah]], some say less than 1/2 of a [[matzah]], and others say 2/3 of a [[matzah]]. For [[Afikomen]], some say that one should eat 4/5, some say more than 1/2, and others 1 [[matzah]].<ref>
* Mishna Brurah 486:1 writes that Tosfot holds a [[Kezayit]] is half of a KeBeitzah with the shell and the Rambam holds it is a third of a KeBeitzah (see Tosfot (Yoma 80b s.v. Agav), Rambam (Eiruvin 1:9)). Rav Avraham Chaim Noeh (Shiurei Torah 3:12) argues that Tosfot holds half a KeBeitzah without the shell. Mishna Brurah 486:1 rules that for Deoritta Mitzvot and [[Bracha Achrona]], one should eat the size of half a KeBeitzah, but for Derabbanan Mitzvot, one third suffices. He adds that since one has to make a Bracha on [[maror]], one should eat half a KeBeitzah.  
* The Tzlach (Pesachim 116) holds that the modern day eggs are half the size of those in the days of Chazal. However, Rav Noeh (Shiurei Torah Shaar 3) argues that the modern day eggs have not changed from the days of Chazal. Mishna Brurah 486:1 writes that for the mitzvah deoraitta of [[matza]], one should follow the stringent view of the Tzlach. Even though Vezot HaBracha (pg 6, Birur 1, pg 221) quotes Rav Elyashiv and Rav Shlomo Zalman saying that for [[Bracha Achrona]] the widely accepted measurement of the [[Kezayit]] is according to Rav Chaim Noeh, in regards to the mitzvah of eating [[matza]], Rav Shlomo Zalman writes in Halichot Shlomo 9:13 that one should be strict for the size of the [[Kezayit]] of the Chazon Ish which are based on the opinion of the Tzalach.
* Practically, how much [[matza]] is that? The following [[measurements]] are in regards to a piece of the average machine [[matza]]. Rabbi Dovid Feinstein (Haggadah Kol Dodi, 5745 p. 1) notes that [[matzah]] which fills the volume of 1.5 fluid ounces (44cc) weighs 31 grams (coming out to 705kg/m^3 which is about 70% the density of fresh water).
** (1) Halachos of [[Pesach]] (p. 242) quotes Haggadat Kol Dodi (Rav Dovid Feinstein) that for Motzi-[[Matza]], one should eat 6.25”x7” (about one [[matzah]]), for [[Korech]] 4”x7” (about 2/3 of a [[matza]]) and for [[Afikomen]] 6.25”x7” (about one [[matza]]).
** (2) Rabbi Bodner in Halachos of K’zayis (p. 93) quotes Rav Moshe Feinstein saying that 43.5cc (about 2/3 of a [[matza]]) is sufficient for both kezaytim of Motzi-[[Matza]]. Rav Yisrael Belsky on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 30:30 and 37 endorsed this opinion. He added that if one is able, it's preferable to have the larger amount similar to the Chazon Ish's [[Kezayit]]. [Rabbi Bonder (pg 92-95) explains that if one is using hand made [[matzah]] it depends on how thick the [[matzah]] if which can be determined by seeing how many [[matzah]] are in a pound. If there's 9 to a pound, it's thin, 7.5 to a pound medium, and 6 to a pound thick. For [[Motzei Matzah]], if it's thin, use slightly more than half, if it's medium, use slightly more than two fifths, if it's thick, a little more than a third. For [[Korech]], if it's thin, use less than a third, if it's medium use a quarter, and if it's thick use a fifth. For [[Afikomen]], if it's thin, use two fifths, if it's medium use less than a third, if it's thick use slightly more than a quarter.]
** (3) Rav Mordechai Willig ([[Pesach]] To-Go, Nisan 5771, p. 60) rules that a [[Kezayit]] is 22.5cc (less than 2/5 of a [[Matza]]). See also Am Mordechai Moadim (p. 152).
** (4) Rav Chaim Kanievsky in Shiurin Shel Torah (p. 66, 5750) writes that for the first [[Kezayit]] one should have 2/3 of a [[matza]]. (This is a retraction from what he wrote in Shiurin Shel Torah (p. 87, 5716) that a half of a [[matza]] is a [[kezayit]]).</ref>
## According to Sephardim, some say that the [[Kezayit]] should be measured by the weight of 27 grams, and some say that it is measured by the volume and in weight the [[Kezayit]] comes out to be 20 grams. (The typical machine [[matzah]] is 30-32 grams. In general, the [[Kezayit]] can be calculated according to the weight printed on the box.)<ref>
* Kaf HaChaim 168:46 quotes a number of Sephardi Achronim, including the Chida, who say that the minhag of Sephardim is to measure the [[Kezayit]] by weight. He writes that this is the common minhag even for measuring a [[Kezayit]] of [[matza]]. Rav Ovadyah in Yechave Daat 1:16, Rav Mordechai Eliyahu (Maamar Mordechai 11:96), and Rav Chaim Dovid HaLevi (Aseh Lecha Rav 6:45) agree. Yalkut Yosef 475:4, therefore, rules that a [[Kezayit]] of [[matza]] is 27 grams. [In general, one machine [[matza]] is between 30 and 32 grams and so a [[Kezayit]] is .85-.9 of a [[matza]].]
* However, Rav Ben Tzion Abba Shaul (Or Letzion vol 3, p 30) argues that the minhag only developed when [[matza]] had a similar density to water, but because our [[matza]] is thin and dry, there is no need to be stringent to calculate based on weight. Accordingly, he calculated a [[Kezayit]] to be 29cc, which he says is less than 20 grams in weight.</ref>
 
===Someone who is sick===
# Someone who is sick and can’t eat so much [[Matzah]] can use the [[Kezayit]] evaluated according to a third of a [[KeBaytzah]] which according to Rav Chaim Noeh is 17.3 cc. <Ref>Mishna Brurah 486:1, Halichot Shlomo (pg 214 note 55) </ref> However, for a personal situation it would be advisable to consult one's Orthodox rabbi to determine the correct amount for one's individual situation.<ref>This is simply good advice so that the Rabbi is able to consider the situation and apply the appropriate leniencies one's individual situation. </ref>
===Crumbs which were caught between one's teeth===
# What stays between one’s teeth isn’t counted towards the [[Kezayit]], however, that which is in one’s gums is counted towards the [[Kezayit]]. <Ref>Piskei Teshuvot 486:1, Natai Gavriel (vol 2, 91:7) </ref>


==Links==
* [http://hirhurim.blogspot.com/2007/09/yom-tov-hygiene-hot-shower.html Rabbi Ari Enkin on hirhurim.com]
* [http://www.koltorah.org/ravj/Showering_on_Yom_Tov_1.html Rabbi Jachter on koltorah.org]
* [http://www.thehalacha.com/attach/Volume3/Issue18.pdf Halachically Speaking]
* [http://www.yutorah.org/lectures/lecture.cfm/749147/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Showering_on_Yom_Tov Rabbi Aryeh Lebowitz on yutorah.org]
* [http://www.yutorah.org/lectures/lecture.cfm/776128/Rabbi_Hershel_Schachter/Reishit_Bikkurim:_A_Guide_to_Shavuot_Observance Rav Hershel Schachter in Reishit Bikkurim (p. 5)]
==Sources==
==Sources==
<references/>
<references/>
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Seder]]

Revision as of 03:29, 2 April 2019

While it is a good idea to prepare in advance it is permitted to measure the matzah or wine on Pesach itself. Even though usually it is forbidden to measure on Yom Tov for the purpose of a mitzvah it is permitted.[1]

The four cups of wine

How much the cup needs to hold

  1. The cup of wine must be filled with a Revi'it of wine and one must drink a full Revi'it or at least majority of a Reviyit. [2]
  2. If the cup holds more than a Revi'it, one can fulfill one's obligation by only drinking one Revi'it. However, because some hold that one should drink the entire cup, if one plans on only drinking a Revi'it one should use a cup that only holds a Revi'it. Additionally, if a cup holds a number of Revi'iyot, many people can drink from the same cup as long as there is a Revi'it for each person. [3]
  3. One should fill up the cup to the top even if it is large. [4]

How much must one drink

  1. Preferably, one should drink a Revi’it of wine for each of the 4 cups of wine at the Seder. If this is difficult, one fulfills his obligation by drinking the majority of a Revi’it for each cup.[5] Some hold that one must have a majority of the cup.[6] If one intends to drink the minimum amount one can be strict for this opinion by using a cup that is the size of a reviyit.[7]
  2. The precise measurement of a Revi'it is a matter of dispute; several opinions are outlined below:[8]
    1. Rabbi Mordechai Willig holds that a Revi’it is 2.5 fl oz (75cc). [9]
    2. Rav Ovadia Yosef writes that a Revi’it is 2.7 fl oz (81cc). [10]
    3. Rabbi Avraham Blumenkrantz writes that a Revi’it is 2.9 fl oz (86cc). [11]
    4. Rabbi Shimon Eider writes that according to his measurements, the Revi’it is 3.0 fl oz (89cc). [12]
    5. Rabbi Dovid Feinstein (Kol Dodi Haggadah, 5730, p. 4) writes that based on measuring large eggs, which should be used for the four cups, a Revi’it is 3.3 fl oz (98cc). [13]
    6. Rav Yisrael Belsky recommended having a Revi’it of 4.3 fl oz (127cc). [14]
    7. Rav Chaim Kanievsky writes that according to the rulings of the Chazon Ish, a Revi’it is 5.1 fl oz (150cc). [15]
  3. If a person is a diabetic and can’t have a lot of wine, the absolute minimum amount is 1.5 oz and a drop more and if one can’t have eat that much one doesn’t have to drink the wine. However, one should consult with one’s doctor who is Torah observant. [16]

Within what time should one drink the wine?

  1. It is preferable to drink majority of a Revi’it in one swallow. If one can't so, one should drink the wine within Kdei Sh’tiyat Revi’it. [17]
  2. After the fact, one must drink the cup within the time of a Kdei Achilat Pras (which there are opinions spanning from 2 minutes to 10 minutes) to fulfill the obligation, otherwise one must repeat drinking the wine. [18]
  3. Thus, one shouldn't take a cup that has a thin spout because one won't be able drink the whole cup at once. [19]

Types of wine

See The_four_cups_of_wine#What_type_of_wine

Matzah

  1. There’s a positive mitzvah Deoritta to eat matza on the night of the 15th of Nissan. [20]
  2. There’s a mitzvah (which according to some is Deoritta) in eating more Matzah than the required amount. [21]

How much Matzah should one eat at the Seder?

  1. There's three times one should eat Matzah during the seder: Motzei Matzah, Korech, and Tzafun (Afikomen). To fulfill all of one’s obligations, one should eat 2 kezaytim for Motzi-Matza, 1 Kezayit for Korech, and 2 more kezaytim for Afikomen. All agree that having 2 kezaytim for Afikomen is merely preferable; one fulfills his obligation with 1 kezayit. [22]
  2. For Motzi-Matza, many authorities write that if the matzot of the head of the house don’t suffice for 2 kezaytim for each person, one fulfills his mitzvah by eating a bit from the whole matza and 1 other Kezayit (and not 2).[23]
    1. After the fact in any event if one had one kezayit of matzah for motzei matzah from both the broken and whole matzah one fulfills one's obligation.[24]
  3. Practically, how large in a Kezayit in terms of the amount of Matzah one should eat?
    1. According to Ashkenazim, for Motzei Matzah, some say that one should eat 4/5 of a machine matzah, some say 2/3 of a matzah, and others say 1 matzah. For Korech, some say that one should eat 2/5 of a matzah, some say less than 1/2 of a matzah, and others say 2/3 of a matzah. For Afikomen, some say that one should eat 4/5, some say more than 1/2, and others 1 matzah.[25]
    2. According to Sephardim, some say that the Kezayit should be measured by the weight of 27 grams, and some say that it is measured by the volume and in weight the Kezayit comes out to be 20 grams. (The typical machine matzah is 30-32 grams. In general, the Kezayit can be calculated according to the weight printed on the box.)[26]

Someone who is sick

  1. Someone who is sick and can’t eat so much Matzah can use the Kezayit evaluated according to a third of a KeBaytzah which according to Rav Chaim Noeh is 17.3 cc. [27] However, for a personal situation it would be advisable to consult one's Orthodox rabbi to determine the correct amount for one's individual situation.[28]

Crumbs which were caught between one's teeth

  1. What stays between one’s teeth isn’t counted towards the Kezayit, however, that which is in one’s gums is counted towards the Kezayit. [29]

Sources

  1. ↑ Shulchan Aruch 306:7, Yechava Daat 1:16, Halichot Shlomo p. 209
  2. ↑ Shulchan Aruch 472:9. Rav Schachter at OU Pre-Pesach Webcast 5770 between minutes 93 and 94 says that people have the misconception that one only has to drink a sip of wine, however, in reality, one needs to have a Reviyit or at least a majority of a Reviyit.
  3. ↑
    • Beit Yosef 472:9 quotes the Kol Bo and Orchot Chaim, who say that if a cup holds many Reviyot, one still has to drink only a Revi’it. The Ramban, however, argues that one must drink majority of the cup even if it is larger than a Revi’it. Although S”A 472:9 rules like the Kol Bo, if one doesn’t plan on drinking a lot, Mishna Brurah 472:33 advises having a cup that holds only a Revi’it in order to satisfy the opinion of the Ramban.
  4. ↑ The Pri Chadash 472:9 writes that even if one has a cup bigger than a reviyit one should fill up the cup to the top because of hiddur mitzvah.
  5. ↑ * The Gemara (Pesachim 108b) states that each of the 4 cups at the seder must contain a Revi’it of wine. Additionally, Rabbi Yitzchak (Pesachim 109a) says that a certain measuring cup in Tzipori held the volume of a Log and they would use it to measure the Revi’it for Pesach. Rashbam (109a s.v. U’vah) explains that each of the 4 cups had to hold a Revi’it of a Log and altogether that would equal a Log, the exact volume of the cup in Tzipori. Rambam (Chametz UMatzah 7:7), Tur, and S”A 472:9 codify this as halacha.
    • On the statement of Rav Nachman (Pesachim 108b) that one fulfills his obligation by drinking a majority of the cup, Tosfot (s.v. Ruba) comments that preferably, one should drink an entire Revi’it. The Bach (472 s.v. Mah SheKatav VeEin) writes that it is obvious that one should only rely on the concept of majority being considering like the entirety (Rubo K’kulo) after the fact, however, l’chatchila one should drink an entire Revi’it. Mishna Brurah 672:30 agrees.
  6. ↑ The Ramban (quoted by Orchot Chaim Leil Pesach no. 6, cited by Bet Yosef 472:9) holds that unlike a regular bracha made over a cup of wine which only requires majority of a reviyit the 4 cups of wine require a majority of the cup. Mishna Brurah 472:33 writes that the strict halacha follows the other rishonim.
  7. ↑ Mishna Brurah 472:33
  8. ↑ Background: The Gemara (Pesachim 109a) explains that a Revi’it is the volume of 2x2x2.7 fingerbreadths. Additionally, the Rashbam (109b s.v. DeHaynu) writes that the Revi’it is equal to 1.5 times the volume of an egg. Mishna Brurah 271:68 clarifies that the Revi'it is 1.5 eggs with its shell. Because of the apparent discrepancy between these two measurements, the Tzlach (Pesachim 116b) concluded that the egg of the days of the Gemara was twice the size of the modern-day egg. The Mishna Brurah 486:1 concludes that for the 4 cups of wine at the Seder, which are only d’rabanan, one need not follow the Tzlach’s strict view.
  9. ↑ Rabbi Mordechai Willig (“The Shiurim of Seder Night” min 1-10, and Pesach To-Go 5771 p. 60) holds that strictly speaking the size of an egg with its shell is 50 cc, and the Revi'it is 1.5 eggs with its shell, resulting in a Revi'it of 2.54 fl oz.
  10. ↑ Rav Ovadia Yosef (Chazon Ovadia p. 16) writes that the Revi'it is 81cc. This is based on the measurements of Rav Chaim Noeh (Shiurei Tzion p. 69) with slight adjustments.
  11. ↑ Rabbi Avraham Blumenkrantz (The Laws of Pesach 5771 pg 111) writes that since the four cups are Derabbanan one may use a cup that holds 2.9 oz.
  12. ↑ Halachos of Pesach (Rabbi Shimon Eider, Chapter 20, Sec D 5, pg 228-230) writes that since the four cups are Derabbanan one may have the smaller measurement which is measuring by eggs and not by thumbs and according to his calculation a Reviyit should be 3 oz and if one is unable to have a Reviyit one fulfills one's obligation with a majority of a Reviyit. See also Weekly Halacha (by Rabbi Neustadt on torah.org) who writes that one may rely on the view of Rav Chaim Noeh who holds that 3 oz is sufficient being that the cups of wine are Derabbanan.
  13. ↑ In the 5745 edition, however, he says that the Revi’it is 2.9 fl oz. See also Rabbi Yisroel Bodner (Halachos of K’zayis p. 24 n. 24) who writes that he spoke to Rav Dovid Feinstein about how he arrived at his measurements and was told that his father, Rav Moshe Feinstein, didn't measure it himself but rather a student measured 'large' eggs and came up with 2.2 fl oz per egg. Rav Dovid added, if he, Rav Bodner, arrived at a smaller measure with his own measurements he should follow that. Rav Bodner writes that according to his measurements the average egg was 55cc (1.92 fl oz). Nonetheless, in terms of Bracha Achrona Rav Bodner (p. 26) follows the measurements of Rav Chaim Noeh who measured the average egg to be 57cc.
  14. ↑ Rav Yisrael Belsky on OU Pre-Pesach Webcast 5771 between minutes 37 and 38
  15. ↑ Shiurin Shel Torah p. 65. See also Halachos of Pesach (pg 229) who writes that the Kiddish cup of Rav Yisrael Salanter was 4.1 oz at it's full capacity and the cup of the Chafetz Chaim was 5 oz.
  16. ↑ Rav Yisrael Belsky on OU Pre-Pesach Webcast 5771 between minutes 51 and 52:30
  17. ↑ Magen Avraham 472:11 writes that one should drink the wine within Kdei Sh’tiyat Revi’it and after the fact within Kdei Achilat Pras. He adds that it's preferable to drink the majority of a Revi’it in one swallow. Mishna Brurah 472:34 agrees. Although the Machatzit HaShekel 472:11 extends this to drinking the entire cup in one drinking according to those who say one should drink the entire cup, Rabbi Dovid Feinstein (Kol Dodi Haggadah, 5730, p. 4) argues that it is impossible for a person to swallow that much wine at once.
  18. ↑ Rama 472:9 in name of the Roke'ach quoted by the Bet Yosef writes that one shouldn't drink with a large pause. Magen Avraham 472:11 explains that the long pause is a Kdei Achilat Pras. Mishna Brurah 472:34 rules like the Magen Avraham and adds that even though the Ashkenazi practice is not to repeat to drink the third and fourth cup if one forgot to lean because it may look like one is adding a cup to the established cups, even so here one should repeat because one has not fulfilled his obligation according to anyone.
  19. ↑ Rama 429:15
  20. ↑ Rambam (Sefer HaMitzot #158) writes that eating matzah nowadays is a Mitzah Deoritta. See Chatom Sofer (CM 196 Hashmatot) who points out that Matzah is the only Biblical mitzvah we have nowadays.
  21. ↑ Maharal in Gevurot Hashem chapter 48, Bach 472, Mikrei Kodesh siman 48, Sh”t Har Tzvi 2, and Natai Gavriel (vol 2, 90:26) hold that there’s a mitzvah of eating Matzah as much as one eats even beyond the actual requirement. See also the Emek Shelah (Yitro 53:4). Hagadat Be’er Miryam (pg 53) writes that another reason to eat more Matzah is because there’s a big confusion in the amount necessary and Matzah is a mitzvah Deoritta. Rav Mordechai Willig (Pesach To-Go, Nisan 5771, p. 60) quotes Rav Soloveitchik who derived this insight from the Rambam Chametz UMatzah 6:1.
  22. ↑
    • It is clear from the Gemara (Brachot 37b, Pesachim 108a and 119b) that one fulfills his obligation of eating matza with one kezayit. Rambam Chametz UMatzah 6:1 and Ritva Pesachim 35a write this explicitly. Nonetheless, the Rosh Pesachim 10:30 writes that one should eat a Kezayit of the whole matza and a Kezayit of the broken one. This Rosh is codified by the Tur and S”A 475:1.
    • Many achronim wonder where the Rosh found a source for requiring two kezaytim. Bach 475:3 suggests that the Rosh was strict for the opinion that one needs to eat a Kezayit each time one makes HaMotzi (a minority opinion rejected in S”A 210:1). The Prisha 475:2 explains that the Rosh meant since there is a dispute in the Rishonim whether the Al Achilat Matza should be made on the broken one (Rashi Pesachim 116a) or the whole matza (Hahagot Maimon (Seder #7)), one should have a Kezayit from both. This sentiment is echoed by the Taz 475:2 and Mishna Brurah 475:9.
    • Despite the questions of the achronim, the Rosh’s view is accepted by most acharonim, including Magen Avraham 475:4, S”A HaRav (Piskei HaSeder), Kitzur S”A 199:5, Aruch HaShulchan 475:5, and Chazon Ovadyah (p. 65). See, however, Orchot Rabbenu (vol 2, p. 70) who writes that Chazon Ish personally ate only one Kezayit because he held the halacha doesn’t follow the Rosh.
    • For Korech, Mishna Brurah 475:16 writes that a Kezayit of matza is needed. Kitzur S”A 199:7, Nitei Gavriel 59:1, and Chazon Ovadyah (p. 100) agree.
    • Regarding Afikomen, S”A 477:1 rules that one should eat one Kezayit of matza. Darkei Moshe 477:2 quotes the Maharil that it is preferable to have 2 kezaytim. Magen Avraham 477:1 explains that one is in commemoration of the Korban Pesach and one for the matza eaten with it. Many achronim quote the Maharil including the Taz 477:1, Kitzur S”A 119:8, Mishna Brurah 477:1, Kaf HaChaim 477:1, and Chazon Ovadyah (p. 106).
  23. ↑ Rav Shlomo Zalman in Halichot Shlomo 9:40 rules that if the head of the house’s three matzot do not suffice for the Kezayit for each person, each person should just have a piece from the whole matza and eat a single Kezayit of matza from other shemura matza. He explains that according to the Prisha, if one isn’t eating from the head of house’s matzot, there’s no safek upon which matza one makes Al Achilat Matza, so there is no need to eat an extra kezayit. Chazon Ovadyah (p. 65), Haggadah Moadim UZmanim (p. 97), and Seder HaAruch (p 455) quoting Rav Elyashiv agree. Rav Dovid Feinstein in Haggadah Kol Dodi (5745 edition, 14:3) says the same idea. See, however, also Sh"t Igrot Moshe OC 5:16 who thinks that one should avoid this situation by everyone having their three matzot. On that last point, see the full discussion here.
  24. ↑ Mishna Brurah 475:11. In the shaar hatziyun he cites the Shulchan Aruch Harav and adds that it is obvious.
  25. ↑
    • Mishna Brurah 486:1 writes that Tosfot holds a Kezayit is half of a KeBeitzah with the shell and the Rambam holds it is a third of a KeBeitzah (see Tosfot (Yoma 80b s.v. Agav), Rambam (Eiruvin 1:9)). Rav Avraham Chaim Noeh (Shiurei Torah 3:12) argues that Tosfot holds half a KeBeitzah without the shell. Mishna Brurah 486:1 rules that for Deoritta Mitzvot and Bracha Achrona, one should eat the size of half a KeBeitzah, but for Derabbanan Mitzvot, one third suffices. He adds that since one has to make a Bracha on maror, one should eat half a KeBeitzah.
    • The Tzlach (Pesachim 116) holds that the modern day eggs are half the size of those in the days of Chazal. However, Rav Noeh (Shiurei Torah Shaar 3) argues that the modern day eggs have not changed from the days of Chazal. Mishna Brurah 486:1 writes that for the mitzvah deoraitta of matza, one should follow the stringent view of the Tzlach. Even though Vezot HaBracha (pg 6, Birur 1, pg 221) quotes Rav Elyashiv and Rav Shlomo Zalman saying that for Bracha Achrona the widely accepted measurement of the Kezayit is according to Rav Chaim Noeh, in regards to the mitzvah of eating matza, Rav Shlomo Zalman writes in Halichot Shlomo 9:13 that one should be strict for the size of the Kezayit of the Chazon Ish which are based on the opinion of the Tzalach.
    • Practically, how much matza is that? The following measurements are in regards to a piece of the average machine matza. Rabbi Dovid Feinstein (Haggadah Kol Dodi, 5745 p. 1) notes that matzah which fills the volume of 1.5 fluid ounces (44cc) weighs 31 grams (coming out to 705kg/m^3 which is about 70% the density of fresh water).
      • (1) Halachos of Pesach (p. 242) quotes Haggadat Kol Dodi (Rav Dovid Feinstein) that for Motzi-Matza, one should eat 6.25”x7” (about one matzah), for Korech 4”x7” (about 2/3 of a matza) and for Afikomen 6.25”x7” (about one matza).
      • (2) Rabbi Bodner in Halachos of K’zayis (p. 93) quotes Rav Moshe Feinstein saying that 43.5cc (about 2/3 of a matza) is sufficient for both kezaytim of Motzi-Matza. Rav Yisrael Belsky on OU Pre-Pesach Webcast 5771 between minutes 30:30 and 37 endorsed this opinion. He added that if one is able, it's preferable to have the larger amount similar to the Chazon Ish's Kezayit. [Rabbi Bonder (pg 92-95) explains that if one is using hand made matzah it depends on how thick the matzah if which can be determined by seeing how many matzah are in a pound. If there's 9 to a pound, it's thin, 7.5 to a pound medium, and 6 to a pound thick. For Motzei Matzah, if it's thin, use slightly more than half, if it's medium, use slightly more than two fifths, if it's thick, a little more than a third. For Korech, if it's thin, use less than a third, if it's medium use a quarter, and if it's thick use a fifth. For Afikomen, if it's thin, use two fifths, if it's medium use less than a third, if it's thick use slightly more than a quarter.]
      • (3) Rav Mordechai Willig (Pesach To-Go, Nisan 5771, p. 60) rules that a Kezayit is 22.5cc (less than 2/5 of a Matza). See also Am Mordechai Moadim (p. 152).
      • (4) Rav Chaim Kanievsky in Shiurin Shel Torah (p. 66, 5750) writes that for the first Kezayit one should have 2/3 of a matza. (This is a retraction from what he wrote in Shiurin Shel Torah (p. 87, 5716) that a half of a matza is a kezayit).
  26. ↑
    • Kaf HaChaim 168:46 quotes a number of Sephardi Achronim, including the Chida, who say that the minhag of Sephardim is to measure the Kezayit by weight. He writes that this is the common minhag even for measuring a Kezayit of matza. Rav Ovadyah in Yechave Daat 1:16, Rav Mordechai Eliyahu (Maamar Mordechai 11:96), and Rav Chaim Dovid HaLevi (Aseh Lecha Rav 6:45) agree. Yalkut Yosef 475:4, therefore, rules that a Kezayit of matza is 27 grams. [In general, one machine matza is between 30 and 32 grams and so a Kezayit is .85-.9 of a matza.]
    • However, Rav Ben Tzion Abba Shaul (Or Letzion vol 3, p 30) argues that the minhag only developed when matza had a similar density to water, but because our matza is thin and dry, there is no need to be stringent to calculate based on weight. Accordingly, he calculated a Kezayit to be 29cc, which he says is less than 20 grams in weight.
  27. ↑ Mishna Brurah 486:1, Halichot Shlomo (pg 214 note 55)
  28. ↑ This is simply good advice so that the Rabbi is able to consider the situation and apply the appropriate leniencies one's individual situation.
  29. ↑ Piskei Teshuvot 486:1, Natai Gavriel (vol 2, 91:7)
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