Motzei Matzah and Erev Pesach That Falls out on Shabbat: Difference between pages

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[[File:Matzah.jpg|thumb|right|''Three handmade Matzahs'' ]]
Infrequently Erev Pesach falls out on Shabbat. It will next occur in 2025 and then not again until 2045. When this happens, the mitzvot of the days before Pesach are rescheduled so that it is possible to prepare for Pesach, while at the same time properly observe and respect Shabbat. The specific halachic issues at play are how to have Shabbat meals while juggling the prohibition to have matzah on Erev Pesach and the prohibition to have chametz after the fourth day on Erev Pesach. Seuda Shelishit presents a unique challenge since it is ideally a hamotzei meal in the afternoon but both chametz and matzah are forbidden. Another topic is when to fulfill bedika and biur considering that they can not be done on Shabbat. Lastly, selling the chametz can occur but the mechanism of the sale have to be altered to either take place before Shabbat or complete the acts of acquisition before Shabbat and stipulate that the sale goes into effect on Shabbat.
One of the main part of the seder is eating matzah which takes place in the section called, Motzei Matzah Trans. (Hebrew מוציא מצה; tr. taking out of the unleavened bread). Two brachot are recited on the broken and whole pieces and then two kezaytim are consumed.
==Shabbat Hagadol Drasha==
==How to make the Brachot==
# One should take the Matzahs, the whole one on bottom, the broken one in middle, and another whole one on top, and make the Bracha of [[HaMotzei]]. Then one should drop the bottom [[matzah]] which is whole and make the Bracha of Al Achilat [[Matzah]].<Ref>Shulchan Aruch O.C. 475:1, Mishna Brurah 475:2. Mishna Brurah (475:2) explains that the reason we take three matzot for hamotzei is because we are trying to satisfy two different approaches. The two whole matzot serve as lechem mishneh, the requirement of having two whole loaves of bread on Shabbat or Yom Tov. The third matzah, or the broken piece of matzah, represents the poor man who does not have a complete piece of matzah. In developing this further, the Shulchan Arukh HaRav (475:4-5) explains that for al akhilat matzah one should place the bottom matzah down since al akhilat matzah applies to the top matzah or the middle broken piece.</ref>
# Then one should break off a piece from the top and middle Matzahs to have a [[Kezayit]] from each.<ref>Shulchan Aruch O.C. 475:1. Mishna Brurah (475:9) explains that one needs to eat a k'zayit from both the whole matzah as well as the broken one because some argue that the berakhah of al akhilat matzah applies to each of these matzot. Accordingly, Rav Shlomo Zalman Auerbach (Halichot Shlomoh ch. 9, n. 40) writes that if the three matzot that the head of the household is using does not suffice for everyone to have two kezaytim, each person should just have a piece from the top matzah and then supplement it by eating other available matzah up to the necessary k'zayit. He explained that according to Mishna Brurah, if one isn’t eating from the head of the household’s matzot, there exists no doubt as to which matzah the berakhah of al akhilat matzah applies. Alternatively, Rav Hershel Schachter (Eretz HaTzvi p. 40-1) explains that the reason to require two kezaytim of matzah is to satisfy a) the mitzvah of matzah, b) the mitzvah of seudat yom tov. </ref> The best way to do that is to eat both pieces simultaneously. If one is not able to eat both together, one should eat the piece from the top [[Matza]] first <ref>Shulchan Aruch HaRav 475:6-7 </ref>


==Leaning while eating the Matzah==
#If [[Shabbat HaGadol]] falls out on Erev Pesach, the Drasha should take place a week earlier.<ref>Mishna Brurah 430:2, Chazon Ovadia page 32, Yalkut Yosef 444:1</ref>
# The [[matzah]] should be eaten while leaning.<Ref>Shulchan Aruch O.C. 475:1 </ref>
==Dipping the Matzah in salt==
# The Sephardic minhag is to dip the [[matzah]] in salt and the Ashkenazic minhag is not to dip the [[matzah]] in salt.<Ref>Shulchan Aruch and Rama O.C. 475:1, Mishna Brurah 475:4 explains that Ashkenazim don’t dip the [[matzah]] in salt so that the [[matzah]] can be seen as poor man’s bread.</ref>
==Measuring a Kezayit==
# Most permit measuring the required amounts for the Mitzvah of eating [[Matzah]]. <Ref>Shemirat Shabbat KeHilchata 29:40 (also in Halichot Shlomo 9:7), Petach Dvir 306:7 </ref>Some are strict to require one to measure before [[Shabbat]]. <ref>Natai Gavriel (vol 2, 90:30) quoting Shulchan Aruch HaRav </ref>
==How much Matzah should one have?==
# See the [[Required Amount of Matzah and Wine for the Seder]] page.


==For someone who is unable==
==Tanit Bechorot==
# For someone who can't eat the appropriate amount of [[Matzah]] according to Ashkenazim, should have at least 17 cc (which is 9 rows on a machine [[matzah]]). <ref> Halichot Shlomo (pg 214 note 55) </ref>
{{Tanit Bechorot on Shabbat}}
# For someone who it’s difficult to eat that much [[Matzah]] one may dip the [[matzah]] in water for a second and then eat it. <Ref>Halichot Shlomo (pg 282 note 274), Chaye Adam 129:2 </ref>
# Matzah soaked in water is fit to exempt one's obligation after the fact. Some say that if the matzah is soaked any liquid other than water it is invalid for matzah mitzvah, while others disagree.<ref>Magen Avraham 461:7 writes that if the matzah was soaked in any juice or tasty liquid it would invalidate the matzah since it would give it a taste and the matzah needs to taste like matzah (Brachot 38b). However, Rav Chaim Soloveitchik in his notes on Pesachim 41a disagreed. He held that if the matzah had a taste it is still considered matzah mitzvah as long as it wasn't cooked. Nonetheless, in order to have the taste of the matzah linger in one's mouth at the end of the night one would need to eat a bit of non-soaked matzah afterwards.</ref>


==How to eat it==
==Bedikat Chametz==
# Since our Matzahs are thin and hard to eat 2 Kezayitim in [[Kedi Achilat Pras]] one should eat then one after another. <Ref>Halichot Shlomo 9:41 </ref>
==Ownership over the Matzah==
# The minhag is that one doesn’t need to acquire the Matzahs from the homeowner, however, the pious maintain this practice.<Ref>Sfat Emet Sukkah 35a s.v. itta, Rav Shlomo Zalman Auerbach in Halichot Shlomo 9:4, Haarot of Rav Elyashiv Pesachim 29a.
* Rosh Pesachim 2:18 understands that it is necessary to own one's matzah in order to fulfill one's obligation and if it is stolen one does not fulfill one's obligation. Shulchan Aruch O.C. 454:4 codifies the Rosh.
* Sfat Emet extends this to having to own the matzah and not merely rely on the fact that the homeowner allowed him to eat it. For example, see Shulchan Aruch E.H. 28:17 and Taz 28:34 where it is clear that it is possible to have something that one can eat but yet not be the owner of. Sfat Emet defends the practice not to be strict to acquire the matzah's because we can assume that the intention of the homeowner is to grant them ownership over the matzah's.
* Rav Shlomo Zalman Auerbach in Halichot Shlomo thinks although regarding stealing the Mekor Chaim 454:1 notes that chewing on the matzah itself is a form of acquisition (Ketubot 30b) and therefore one would fulfill one's obligation, for a regular guest this isn't the case because he doesn't intend to acquire them. He defends the minhag based on the Mahari Kurkus and Kesef Mishna who understand the Rosh as disagreeing with the Rosh.
* Rav Elyashiv notes that it seems Tosfot Pesachim 29a would deem eating to be a form of acquisition whether one intends to acquire the matzah or not. He concludes that it isn't a clear proof since perhaps it is only an acquisition with respect to chametz and not in general. (In that vein see Baal Hameor, Raavad, and Rabbenu Dovid who all seem to be a clearer proof than Tosfot.)</ref>
# A person's wife does not need to acquire the matzot.<ref>Rav Shlomo Zalman (Halichot Shlomo ch. 9 fnt. 29 p. 207) originally thought that a wife should acquire the matzot from her husband like any other guest. Later he changed his opinion because the husband is obligated to feed his wife so her food is in her ownership.</ref>


==Soft Matzahs==
#When Erev Pesach falls out on Shabbat, bedikat chametz is done Thursday night<ref>Shulchan Aruch O.C. 444:1, Mishna Brurah 444:1, Yalkut Yosef 444:2</ref> with a candle and bracha.<ref>Mishna Brurah 444:1-2. There is a discussion why bedikat chametz can't take place on Shabbat. The Bet Yosef suggests that the reason is that you can't carry a candle on Shabbat for a mitzvah of bedikat chametz.</ref> Bitul is recited afterwards.<ref>Yalkut Yosef 444:2, [https://images.shulcloud.com/709/uploads/YoungIsraelofWoodmerePesachHalachaBooklet.pdf Rav Schachter]</ref>
# Some say that even for Ashkenazim it's permissible to have soft Matzahs and for those that it's difficult to eat hard [[matzah]] it's preferable to eat Soft [[Matzah]]. <ref> Rav Hershel Schachter [http://www.yutorah.org/lectures/lecture.cfm/759938/Rabbi_Hershel_Schachter/Laws_and_Customs_of_Pesach YUTorah.org] between minutes 58 and 66. Rav Shlomo Zalman Auerbach in Halichot Shlomo 9:80 says although in the past ashkenazim may have eaten it there is no tradition anymore to permit it. Rav Asher Weiss at the end of the Minchat Asher Haggada siman 15 writes that really it is permissible but there may be some concern that since we aren't experts in making them soft it may become chametz. </ref>


==Machine Matzah==
==Friday Morning: Biur Chametz==
# Many poskim permit eating machine [[matzah]] to fulfill the mitzvah of eating [[Matzah]] at the seders, if the [[matzah]] was made with intent to be used for the mitzvah of [[Matzah]]. <ref> Rav Schachter on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5770 OU Pre-Pesach Webcast 5770] between minutes 75:15 and 81:00. In a shiur on [http://www.yutorah.org/lectures/lecture.cfm/774103/Rabbi_Hershel_Schachter/Innovation_and_Halakha:_Machine_vs._Hand_Shmurah_Matzah yutorah.org], Rav Schachter discussed the issues of Machine [[Matzah]] at length. The major issue was whether the pressing of the button to start the machine is considered enough of an action of a person to consider the [[matzah]] to be baked lishma. He concluded that it many poskim consider it to be acceptable Shemurah [[Matzah]]. He also quotes Rav Soloveitchik saying that he found machine matzot to be preferable for the mitzvah of eating [[matzah]] at the [[seder]]. Bikvei Hatzoan he shows this point from the Gra YD 3. (See Maharsham 2:16 who quotes those who are lenient.) Haggadah of the Roshei Yeshivah (pg 2) records the practice of Rav Isser Zalman Meltzer to eat machine [[matzah]] for the [[seder]]. See Hakira v. 25 p. 31 fnt. 57 quotes that Rav Moshe Soloveitchik held that machine matzah was as good if not better than hand made matzah and he would give it to his children for the seder, though he himself had hand made matzah for the seder. He explained that there's no minhag to eat hand made matzah since you can't have a minhag that isn't based on any halachic factor.</ref>
# There’s no difference in preference in having whole wheat or white flour [[matzah]]. <Ref> Rav Schachter on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 101 and 101:30 </ref>
# Sephardim hold that one should have hand baked matzah for the seder.<Ref>Yacheve Daat 1:14 writes that since it is a major dispute if the Jew who presses the button to bake the matzot is considered lishma one should avoid the question for the mitzvah deoritta of matzah. Yalkut Yosef 475:32 concurs. See Yabia Omer YD 4:20:9 who references this idea as well. With respect to the concern that a crumb of chametz was mixed into the machine matzah's, Yachava Daat 1:14 writes that they would be nullified and remain nullified on Pesach. Yalkut Yosef (Pesach 5771 447:11) agrees.</ref>
# One should certainly buy matzot baked before Pesach and not on Pesach itself.<ref>Tur end of OC 458 writes that one should bake one's matzot before pesach in case there's any crumbs of chametz mixed in they would be nullified and permitted on Pesach. He is in line with his own opinion in Tur OC 447 that once chametz is nullified in food before pesach it remains nullified. Yabia Omer O.C. 2:23 applies this to machine matzot that might have a crumb of chametz mixed in but was nullified before pesach. He shows that the minhag is like the opinion of Shulchan Aruch that there's no chozer vneer by chametz before pesach.</ref>
==Oat Matzah==
# Someone who is celiac and can't eat wheat matzah, may eat gluten free oat matzah to fulfill his obligation.<ref>
* One concern with oat matzah is that the Rama 453:1 writes that the minhag is to use wheat specifically. The Chok Yakov explains that the reason for the minhag is because matzah made from wheat is generally the one most people prefer. He says that if there's no wheat available one could use another one of the four grains that he likes. Eshel Avraham Mbuchach 453:1 and Mishna Brurah 453:2 agree. However, the Maharsham in Daat Torah 453:1 raised another explanation for the minhag. Magen Avraham 453:5 notes that barley causes dough to rise more quickly than wheat. Based on the Magen Avraham, the Maharsham reasons that it is preferable to use wheat matzah's so that there is no concern for chametz. He concludes that after the fact it is not a concern. Minchat Yitzchak 9:49 is concerned for the issue of the Maharsham and does not want to allow oat matzah for that reason that perhaps it wasn't made properly and is chametz. He does not think that oat matzah is a solution for a celiac, though he does not pose another one. Rav Elyashiv (quoted in Dirshu 453:2) held that it is possible for someone who would get sick from eating wheat matzah to eat oat matzah's.
* Are oats one of the five grains? Rashi Pesachim 35a s.v. shibolet shual holds that oats are one of the five grains. Dr. Felix questioned this based on science. Others answered the questions and vehemently rejected anyone who questioned oats as being one of the five grains. This is the position of Rav Solovetichik in Mpeninei Harav p. 69, Rav Moshe Feinstein, Rav Elyashiv (quoted by Rabbi Yosef Efrati in Mesorah v. 10 p. 66 and [https://www.hebrewbooks.org/pdfpager.aspx?req=52251&st=&pgnum=17 Halichot Sadeh v. 57 p. 15]), Rav Shlomo Zalman Auerbach (Halichot Shlomo Pesach פץ 170 כמאץ 310), Steipler, and Chazon Ish ([https://www.hebrewbooks.org/pdfpager.aspx?req=52251&st=&pgnum=16 Rabbi Efrati p. 14]).
* In previous years oat matzah was made by first baking the kernels of oats to make them edible. However, in the process they were roasted so that they couldn't ferment later to become chametz. Is it possible to make matzah with grain that can't become chametz? The Ramban Milchamot 10a argues that one doesn't fulfill the mitzvah of matzah with matzah that was made with dough that couldn't become chametz. Matzah needs to be guarded from becoming chametz but if it can't become chametz it can't fit the requirement of matzah that needs to be guarded. The Rambam Chametz Umatzah 6:5 seems to disagree. He allows matzah made from fruit juices besides wine, oil, honey, and milk, even though fruit juice doesn't allow the dough to rise. Maggid Mishna quotes an opinion that corresponds with the Ramban who argues that fruit juice matzah isn't matzah since it would never become chametz. The Lechem Mishna 6:5 explains that the Rambam presumably held that the type of grains that are necessary for matzah need to be the type that could become chametz, but as long as the type of grains are possible to become chametz even if in this dough it couldn't become chametz it is acceptable as matzah. Pri Chadash 462:1 suggests for the Rambam as well but thinks that the Ramban is correct. Chaye Adam (Nishmat Adam 119:15) holds like the Rambam. Tzemach Tzedek 1:57:2 adopts a similar approach though he does not reach the same conclusion as the Chaye Adam. The Magen Avraham 454:1 seems to follow the Rambam as Rabbi Akiva Eiger there notes is in disagreement with the Ramban, while in Magen Avraham 471:5 he seems to adopt the Ramban approach. Dagul Mirvava highlights the tension between the two conflicting Magen Avraham's. Chatom Sofer 471:5 answers that the Magen Avraham requires the type of flour and type of liquid be able to create chametz but the actual mixture doesn't need to become chametz. Pri Megadim MZ 462:2 seems to be strict but cites both Magen Avraham's. Shevet Halevi 9:117 is lenient for the oat matzah which were made with roasted oats. He adds that they should listen to the bracha of al achilat matzah from someone else. Today the oats matzah's are made differently.</ref>
# For more details see [https://www.crcweb.org/kosher_articles/Celiac%20-%20A%20Guide%20to%20Halachic%20Observance%20(JoHaCS%202010).pdf Rav Dovid Cohen's Guide to Halacha for Celiacs].


==Baking Matzah==
#A person should destroy all of his chametz besides food for two meals before Shabbat.<ref>Gemara Pesachim 13a, Shulchan Aruch O.C. 444:1</ref> There is nothing wrong with eating more chametz besides those two meals as long as it is before the fifth hour on Shabbat.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/753511/rabbi-hershel-schachter/inyanei-erev-pesach-she-chal-be-shabbat/ Rav Hershel Schachter ("Inyanei Erev Pesach She'chal BeShabbat", min 74-5)]</ref> The chametz set aside for Shabbat should be stored in a safe place so that it isn't dispersed.<ref>Mishna Brurah 444:3, Yalkut Yosef 444:2</ref>
# There was an old minhag to make sure to bake the matzah after [[chatzot]], midday, on Erev Pesach.<ref>Shulchan Aruch O.C. 458:1. Chok Natan 458:1 writes that the time for Pesach is according to the Bach only 6.5 hours into the day and according to the Magen Avraham after 6 hours into the day. The Magen Avraham cites Tosfot Pesachim 5a, Yoma 28a, and Niddah 63b as proofs. Chok Natan rejects these proofs and supports the Bach from the Roke'ach 280, Mordechai Pesachim n. 533, and Shibolei Haleket 213.</ref>
#It is proper to burn the chametz that one is getting rid of before the sixth hour on Friday morning.<ref>Mishna Brurah 444:9 comments that Shulchan Aruch's comment that the chametz should be burnt by midday is imprecise and really a person should burn the chametz at the beginning of the sixth hour like he does every year. Piskei Teshuvot 444:8 based on Maharsham notes that really it should be done in the fifth hour because after he burns the chametz he is supposed to do bitul chametz and on a regular year he can't do that after the fifth hour (Mishna Brurah 434:12). Rabbi Mordechai Willig (Am Mordechai Haggadah p. 60) agrees. Rav Asher Weiss (Minchat Asher 3:35:1:3) also agrees and explains that this is also the view of Mishna Brurah. Though he leaves it as a possibility that Mikrei Kodesh is correct (see next note).  </ref> Some say it is fine to burn it in the sixth hour before midday.<ref>Rav Tzvi Pesach Frank (Mikraei Kodesh 1:48:n4 cited by Dirshu 444:17) argues that it is sufficient to burn the chametz in the sixth hour this year. Even though usually we burn the chametz in the fifth hour, that's because we need to bitul afterwards before the sixth hour, but that isn't necessary this year since the bitul is done on Shabbat morning.</ref> The main concern is that if the burning of the chametz is done in the afternoon someone might get confused and also burn it later in the day on Erev Pesach next year, which would be forbidden.<ref>Shulchan Aruch O.C. 444:2 writes that it is proper to burn the chametz before midday. </ref>


==Egg Matzah==
==Bitul Chametz==
# One does not fulfill one's mitzvah of the night of the seder with egg matzah.<ref>Shulchan Aruch O.C. 462:1. See Rambam Chametz Umatza 6:6</ref>
 
# According to Ashkenazim one should not eat egg [[matzah]] on [[Pesach]] unless one is ill or weak. However, according to Sephardim it's permissible to eat but one can not eat it for the mitzvah of [[Matzah]] at [[the Seder]], however it's praiseworthy to avoid it. <ref> [http://www.dailyhalacha.com/Display.asp?ClipID=2121 Daily Halacha by Rabbi Mansour]. Kitzur Shulchan Aruch 117:6 writes that the elderly and sick may eat [[Matzah]] Ashirah which is made from fruit juice, eggs, milk, or wine as long as no water was added. However, if there's not such a great need one shouldn't bake [[Matzah]] Ashirah.  
#The first bitul is made after bedikat chametz on all chametz that one does not know about.<ref>Yalkut Yosef 444:2</ref>
* Rashi Pesachim 36a s.v. ein holds that matzah made with fruit juices could become ''chametz nuksheh'', inferior chametz and it causes the flour to rise faster than water. Maharam Chalavah cites the Raavad as agreeing with Rashi. However, Rabbenu Tam in Tosfot 35b s.v. umey, Tosfot Rashba 35b s.v. umey, Rabbenu Peretz 36a s.v. isa, Rosh Pesachim 2:13, Rif Pesachim 10a, Rambam Chametz Umatzah 5:2 and 5:20, Ritva Pesachim 35a s.v. dardeki quoting the Ramban, and Maharam Chalavah 35a s.v. amar all hold that pure fruit juice doesn't cause chametz. Rabbenu Dovid defends Rashi and says that the Ramban originally explained like Rashi and later changed his mind. Michtam 35b quotes the Hashlama who agrees with Rashi. Tosfot Chachmei Angliya 35a write that originally the Riva was lenient and later retracted.</ref>
#The final bitul is made on Shabbat itself before the sixth halachic hour and it is unnecessary to make one on Friday while burning the chametz.<ref>Shulchan Aruch O.C. 444:6, Mishna Brurah 444:22</ref>
 
==Friday Night and Shabbat Morning Meals==
===Method 1: Chametz===
 
#One should leave over just enough chametz for two meals.<ref>Shulchan Aruch O.C. 444:1</ref>
 
===Method 2: Variations of Matzah===
====Standard Matzah====
 
#For Friday night, some poskim hold that it is permitted to eat regular matzah.<ref>Rav Schachter in [https://images.shulcloud.com/709/uploads/YoungIsraelofWoodmerePesachHalachaBooklet.pdf Young Israel of Woodmere Guide] quoting Rav Yosef Dov Soloveitchik and Rav Chaim Soloveitchik</ref> Sephardim hold this and can eat matzah for the hamotzei Friday night.<ref>Rav Ovadia Yosef in Chazon Ovadia Pesach p. 259, [https://www.torahanytime.com/#/lectures?v=144287 Rav Yitzchak Yosef (Motzei Shabbat Vayakel Pekudei 5781 min 33)]</ref> Others hold that one should not eat matzah on Friday since it is part of Erev Pesach when it is forbidden to eat matzah.<ref>Igrot Moshe 1:155. The Baal Hameor Pesachim 15b holds it is only forbidden to eat matzah from the time it is forbidden to have chametz, while the Ramban holds it is forbidden all day and seemingly even at night. The Ran 16a (as well in the Chidushim 49a), Ritva Psachim 50a s.v. amru, and Rosh 3:7 agree with the Baal Hameor. Maharam Chalavah 49a s.v. yerushalami and Rabbenu Dovid Pesachim 49a agree with the Ramban. The Rif 16a and Rambam Chametz Umatzah 6:12 (as interpreted by the Maggid Mishna) hold it is only forbidden all day. Magen Avraham 471:6 is strict and Igrot Moshe is concerned for the Magen Avraham. Rav Ovadia and Rav Schachter follow the Chok Yaakov 471:6 who permits it at night.</ref>
#It is forbidden to eat regular matzah the morning of Erev Pesach for the morning meal.<ref>Yerushalmi 10:1, Shulchan Aruch O.C. 444:1, Igrot Moshe 1:155, Chazon Ovadia p. 259</ref>
 
====Egg Matzah====
 
#If someone is very worried about not being able to get rid of the extra chametz they can get rid of all of their chametz before Shabbat and use ''matzah ashira'', egg matzah, for the hamotzei of Friday night and Shabbat lunch. One should still be careful to eat it before the beginning of the fifth halachic hour.<ref>Igrot Moshe 1:155 </ref> Some say that one shouldn't egg matzah's for the meals on Shabbat.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/753511/rabbi-hershel-schachter/inyanei-erev-pesach-she-chal-be-shabbat/ Rav Schachter (min 50-57)] quotes Rav Soloveitchik that we're concerned about the Rambam's opinion that egg matzah is considered like matzah to fulfill your mitzvah and so it is forbidden to eat it on Erev Pesach.</ref>
#According to Sephardim, eating egg matzah is mezonot unless one eats 216 grams of egg matzah.<ref>Kaf Hachaim 444:11 cites the Birkei Yosef who thinks that the bracha for egg matzah during seuda shelishit is hamotzei since that is the only permissible form of matzah. However, the Maamar Mordechai disagrees and thinks it is mezonot. Kaf Hachaim agrees. </ref>
 
====Cooked Matzah====
 
#It is permitted to eat cooked matzah for Friday night and Shabbat morning meals and the bracha is hamotzei.<ref>Chazon Ovadia Pesach p. 260 explains that cooked matzah is hamotzei and permitted for all the meals of Shabbat. [https://www.torahanytime.com/#/lectures?v=144287 Rav Yitzchak Yosef (Motzei Shabbat Vayakel Pekudei 5781 min 33)] explained that it is hamotzei for Sephardim since on that Shabbat many already got rid of their chametz so it is like matzah on Pesach which is hamotzei. Or Letzion 3:14:1 considers it mezonot unless one eats 8 kezaytim like matzah the rest of the year.</ref>
#It is noteworthy that it is only considered hamotzei if the piece that was cooked is the size of a kezayit or larger.<ref>Shulchan Aruch O.C. 168:10</ref> Most poskim hold that if it was a kezayit when it was cooked and then cracked or broke afterwards it is still hamotzei,<ref>Pri Megadim E"A 168:28 writes that if the piece was a kezayit when it was cooked it is hamotzei even if it breaks afterwards. He ends off with tzarich iyun. Shulchan Aruch Harav 168:18 writes that the bracha depends on the size of the piece when it was cooked and not afterwards. Even if it breaks it is still hamotzei. Kaf Hachaim 168:78 agrees. Kaf Hachaim 471:35 mentions the requisite size of a kezayit but could certainly be consistent with what he clarified in siman 168.</ref> however, some hold that it is mezonot in such a case.<ref>Biur Halacha 168:10 s.v. im writes that the Pri Megadim was unsure about if the bracha is hamotzei if it broke into pieces smaller than a kezayit after it was cooked. Eshel Avraham Buchtach 168 writes that if it broke into pieces smaller than a kezayit the bracha becomes mezonot. He infers this from Even Haozer. </ref>
 
===Lechem Mishneh===
 
#For lechem mishneh, besides the challah that one is going to eat, it is possible to use matzah stored safely inside a plastic bag for the lechem mishna which one should not eat.<ref>Dirshu 444:8 citing Igrot Chazon Ish 1:188, Orchot Rabbenu Pesach p. 11, Chut Shani Shabbat v. 4 p. 369, [https://images.shulcloud.com/709/uploads/YoungIsraelofWoodmerePesachHalachaBooklet.pdf Rav Schachter in Young Israel of Woodmere Guide], Chazon Ovadia p. 266</ref>
 
===Eating Outside===
 
#If someone is concerned for eating chametz in one’s house one may eat the challah on the porch or the backyard if it is within the eruv or has a fence and then eat the rest of the meal inside.<ref>Mishna Brurah 178:33, Vezot Habracha ch. 6 n. 6</ref> The crumbs of chametz on the porch or backyard should be swept off the porch or table if there is an eruv.<ref>It is ideal to do so gently so it isn’t scattered in the wind but most poskim permit that. Mishna Brurah 446:6, 319:67.</ref> The birkas hamazon should be said where the bread was eaten.<ref>Shulchan Aruch 178:4, [https://www.star-k.org/articles/uncategorized/371/a-guide-to-shabbos-erev-pesach/ Star-K Guide], [https://images.shulcloud.com/709/uploads/YoungIsraelofWoodmerePesachHalachaBooklet.pdf Young Israel of Woodmere Guide]</ref>
 
==[[Seuda Shelishit]]==
===Two Meals in the Morning===
 
#In order to start finish chametz by the proper time,<ref>Mishna Brurah 444:4</ref> it is recommended to start davening early and some even suggest skipping the piytum for Shabbat Hagadol or saying them in advance on the previous Shabbat.<ref>Dirshu 444:7 quotes the Pri Magadim MZ 430:1 who says that the yotzrot are said as usual even on Erev Pesach that falls out on Shabbat, Rav Chaim Zonenfeld (Seder Erev Pesach Shchal Bshabbat n. 5) held that they should be skipped, and the Maharil Erev Pesach n. 10 would say them a week in advance.</ref>
#Some recommend starting davening earlier, and then having two meals with bread before the fifth halachic hour.<ref>Mishna Brurah 444:8 based on the Gra</ref> In order to do this and not have a concern of making unnecessary brachot, [[bracha sheino tzaricha]], one should break up the meals with a little walk out of the house and a short break of 15 to 30 minutes.<ref>Mishna Brurah 444:8 writes that one should make a short break. In the context of breaking up lunch and seuda shelishit on a regular Shabbat, Mishna Brurah 291:5 writes that one should walk around in between. Dirshu 444:14 quotes the Darkei Chayim Vshalom p. 401 as holding that a 15 minute is sufficient, while the Chazon Ish (Igrot Chazon Ish 1:188) would wait 30 minutes. [https://www.yutorah.org/sidebar/lecture.cfm/723458/rabbi-mordechai-i-willig/when-erev-pesach-is-on-shabbos/ Rav Willig (min 9-10)] also did like that. [https://images.shulcloud.com/709/uploads/YoungIsraelofWoodmerePesachHalachaBooklet.pdf Rav Schachter] also held 30 minutes without necessitating leaving.</ref>
#Sephardim do not have the minhag to have two meals in the morning since they hold that seuda shelishit must be in the afternoon.<ref>Radvaz 1:489, Kaf Hachaim 444:8, Or Letzion 3:14:1. Tosfot Chachmei Angliya Pesachim 13a s.v. mazon says that those who have two meals in the morning of Erev Pesach on Shabbat are mistaken because seuda shelishit needs to be in the afternoon. Meiri 13a s.v. ulinyan also writes that the minhag to break up the morning meal in two is rejected and not reasonable according to the halacha. Tosfot Shabbat 118a, Rabbenu Peretz Pesachim 13a, and Maharam Chalavah Pesachim 13a all reject the approach that requires having two meals in the morning.</ref>
#Those who have the practice to eat two meals in the morning, should do so and not eat two meals at night and just one in the morning.<ref>Vaayen Yosef 2:15:7, Gam Ani Odecha (Rav Moshe Shmuel Dayan, siman 10)</ref>
 
===Matzah Balls===
 
#Generally the Ashkenazic minhag is to have seuda shelishit with matzah balls or another dish of cooked matza meal.<ref>Mishna Brurah 444:8</ref>
 
===Meat, Fish, or Fruit===
 
#A less ideal solution is to eat meat, fish, or fruit for the seuda shelishit.<ref>Rama 444:1, Mishna Brurah 444:8. Meiri Pesachim 13a s.v. ulinyan quotes that some of the Baalei Hatosfot would have seuda selishit on Erev Pesach that fell out on Shabbat with fruit and explain that it fulfills the meal based on the Gemara Sukkah 27a. The Meiri disagrees that fruit is not a fulfillment of seuda shelishit.</ref>
 
===Egg Matzah===
 
#Some Sephardim have the minhag to eat seuda shelishit with egg matzah<ref>Shulchan Aruch O.C. 444:1 writes that this is the solution that he recommends to eat for seuda shelishit. Radvaz 1:489 personally practiced this and held it was the best solution. He in fact says he only would eat a kezayit so that he'd be hungry to eat matzah that night.</ref> and recite mezonot.<ref>Kaf Hachaim 444:11 quotes the Birkei Yosef who says that it is hamotzei and the maamar mordechai holds it is mezonot. Kaf Hachaim agrees with the Maamar Mordechai. Or Letzion 3:14:1 agrees with the Kaf Hachaim. Radvaz 1:489 writes that the bracha is hamotzei.</ref> Ashkenazim generally do not have this minhag as they do not eat egg matzah for all of Pesach out of a concern that it is chametz.<ref>Rama 444:1</ref> However, others hold that it is permitted and even recommended to eat egg matzah for seuda shelishit.<ref>Rav Schachter [https://images.shulcloud.com/709/uploads/YoungIsraelofWoodmerePesachHalachaBooklet.pdf Young Israel of Woodmere Halachipedia Guide] permits egg matzah and recommends it as the best solution for seuda shelishit. This is also the opinion of the Aruch Hashulchan 444:5 and [https://hebrewbooks.org/pdfpager.aspx?req=51478&st=&pgnum=140 Rav Shlomo Wahrman's opinion in Orot Hapesach]. [https://www.torahanytime.com/#/lectures?v=145037 Rav Yitzchak Yosef (Motzei Shabbat Vayikra 5781 min 58)] said that for Ashkenazim it is permitted to have egg matzah for seuda shelishit.  
 
*Hagahot Maimoniot 6:12:9 writes that Rabbenu Tam would eat egg matzah for seuda shelishit on Erev Pesach that fell out on Shabbat. This practice is also quoted in Smag Asin 40, Talmid Harashba 35b s.v. isa, Rashba (Teshuvot Hameyuchasot LRamban 210), Avudraham (Dinei Shlosh Seudot), Agur 712, Rosh Pesachim 10:1, Tashbetz 3:260, Orchot Chaim (Chametz 79). [In Hagahot Maimoniyot and Avudraham it seems that Rabbenu Tam would eat egg matzah during seuda shelishitbut aren't clear if that was the main food to fulfill his obligation. However, in the other rishonim's presentationo of Rabbenu Tam it is clear that he was using the egg matzah in order to fulfill his obligation of seuda shelishit.] Tosfot Pesachim 35b s.v. vmey, Tosfot Rashba 35b s.v. umey, Rosh 2:13, and Ritva 35a s.v. dardeki all quote that Rabbenu Tam ate egg matzah after midday on Erev Pesach but don't specify that he would use it for seuda shelishit. Rabbenu Peretz 36a s.v. isa quotes that Rashi would eat egg matzah on Erev Pesach (it is possible that it should be emended to say Rabbenu Tam.)
*Additionally, Rashba (Meyuchasot 210) writes that the Maharam's practice was also to eat egg matzah for seuda shelishit but with matzah made with fruit juice and not eggs like Rabbenu Tam. Orchot Chaim (Chametz 79) records this practice as well.
*See also Nodeh Beyehuda 1:21. See Or Zaruah 2:256 s.v. lo yesev who implies that it is permitted to have egg matzah for seuda shelishit on Shabbat. Darkei Moshe Haaruch 444 cites the halacha in 471:2 and implies that it is only forbidden to eat egg matzah after the tenth hour and not after the fourth hour. Minhagim of Rav Isaac Tirna (Erev Pesach) records the practice of eating egg matzah and the practice of eating fruit.</ref>
 
===Cooked Matzah===
 
#Ashkenazim do not have the minhag to eat cooked matzah for seuda shelishit.<ref>Magen Avraham 444:2</ref> Sephardim have the minhag to have seuda shelishit with cooked matza.<ref>Chazon Ovadia Pesach p. 260. [https://www.torahanytime.com/#/lectures?v=144287 Rav Yitzchak Yosef (Motzei Shabbat Vayakel Pekudei 5781 min 52)] said that sephardim can have cooked or deep fried matza for seuda shlishit.</ref>
 
===Deep Fried Matzah===
 
#Sephardim have the minhag to have seuda shelishit with deep fried matza.<ref>Chazon Ovadia Pesach p. 260. [https://www.torahanytime.com/#/lectures?v=144287 Rav Yitzchak Yosef (Motzei Shabbat Vayakel Pekudei 5781 min 52)] said that sephardim can have deep fried matza for seuda shlishit.</ref> Some are concerned that deep fried matzah is forbidden on Erev Pesach.<ref>Pri Megadim 471:8 has a doubt whether deep fried matzah is similar to cooked matzah and therefore it could be forbidden to eat on Erev Pesach. Therefore, Or Letzion 3:14:1 forbids eating deep fried matzah for seuda shelishit. However, Chazon Ovadia is not concerned for the Pri Megadim since the Shulchan Aruch Harav holds certainly deep frying is like cooking.</ref>
 
===Matzah Meal Cakes===
 
#A person should not eat baked matzah meal cakes for seuda shelishit.<ref>Rama 471:2, Mishna Brurah 471:20, Sh”t Shevet HaLevi 8:117, Or Letzion 3:14:1, Piskei Teshuvot 471:3, [https://images.shulcloud.com/709/uploads/YoungIsraelofWoodmerePesachHalachaBooklet.pdf Young Israel of Woodmere Guide]</ref> Some are lenient to eat matzah meal cakes on Erev Pesach since when the batter was made the matzah meal lost its form and appearance of matzah. Nonetheless, it isn't an ideal solution for seuda shelishit even according to this opinion since it is mezonot.<ref>Halichot Shlomo 8:4 writes that it’s permissible if in the kneading the dough lost its form as bread.</ref>
 
==Shabbat Menu Restrictions==
 
#A person should not make hot chametz, such as chullent, for Shabbat Erev Pesach because in doing so the leftovers on the pot will be chametz and one can't clean them on Shabbat since it isn't necessary for Shabbat.<ref>Shulchan Aruch O.C. 444:3, Otzar Hageonim Pesachim 49a n. 163 quoting Rav Hai Goan</ref> After the fact, if one made a hot chametz food in a pot, that pot can be cleaned to remove the chametz on Shabbat morning. When cleaning that pot, one should do the minimum possible; if the chametz can be removed by being wiped that should be done, if it needs to be cleaned with water that measure should be taken.<ref>Rama O.C. 444:3, Mishna Brurah 444:13</ref>
#It is preferable to make all of one's food in kosher for pesach or new pots.<ref>Mishna Brurah 444:14</ref> If one does, one should be careful not to pour the hot kosher for pesach food from the pots into chametz bowls or plates.<ref>Shaar Hatziyun 444:4</ref> To avoid this it is possible to pour the hot pesach food into a kosher lpesach kli sheni and then from there into the chametz bowls or plates.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/753511/rabbi-hershel-schachter/inyanei-erev-pesach-she-chal-be-shabbat/ Rav Hershel Schachter ("Inyanei Erev Pesach She'chal BeShabbat", min 73-75)] explains that really a stream acting as a connection (transl. ''nisok chabur''; Heb. נצוק חיבור) is a chumra because it only applies to tumah and not transfer of taste. Even though we're strict but a stream from a kli sheni it is permitted. Additionally, there is only a minute amount of taste transferred so it should be nullified before the fifth hour on Erev Pesach.</ref>
 
==Preparing for the Seder==
 
#Lettuce leaves being checked for Maror should be checked on Friday before Shabbat. They should not be left soaking in water for more than 24 hours.<ref>Chazon Ovadia p. 256</ref>
#It is forbidden to prepare for the seder on Shabbat because on Shabbat one may not prepare for after Shabbat ([[hachana]]). Therefore, one should not take food for the seder out of the freezer until after Shabbat. If one absolutely must defrost food for the seder, such as soft matzah, and it won't be ready in time to eat it, such as for old people who are going to have an early and short seder, can defrost it on Shabbat itself. To avoid muktzeh one could take the matzah with the maror on top of the matzah.<ref>[https://www.torahanytime.com/#/lectures?v=145037 Rav Yitzchak Yosef (Motzei Shabbat Vayikra 5781, min 28-30)]. In terms of the hachana he is lenient based on the Maharshag since it is impossible to arrange to do it after Shabbat, so it isn't hachana to do it on Shabbat. In terms of muktzeh he is lenient based on Rabbi Akiva Eiger that muktzeh machmat chisaron kis is permitted with a permitted item on top of it unlike the Taz.</ref>
##Shemura Matzah that a person is careful not to feed to kids on Erev Pesach is muktzeh when Erev Pesach falls out on Shabbat. However, machine matzah that a person would give to kids is not muktzeh.<ref>Chazon Ovadia p. 206 and 266 based on Pri Megadim (E"A 444:1) and Ben Ish Chai (Tzav 6). Shemirat Shabbat Kehilchata 20:22 writes that matzah on Erev Pesach that falls out on Shabbat is muktzeh since a person is careful not to eat it or use it that Shabbat.</ref>
#It is permitted to sleep on Shabbat in order to be well rested for the seder. It is preferable not to say that one is going to sleep in order to stay up for the seder.<ref>[https://www.torahanytime.com/#/lectures?v=145037 Rav Yitzchak Yosef (Motzei Shabbat 5781, min 21)] said that technically if it is necessary, such as if one's child doesn't understand why they need to take a nap, it is permitted to say it since it is for a mitzvah.</ref>
 
==Getting Rid of Chametz==
 
=== Chametz Dishes and Pots ===
#After the morning chametz meal(s) one should gently wipe off the plates with one's hand and put them away with the other chametz dishes.<ref>Shulchan Aruch O.C. 444:4</ref>
 
===Giving to a Non-Jew===
 
#If someone has extra chametz on [[pesach]] one should give it to a non-Jew. It isn't a concern if they carry it into the street since one didn't instruct the non-Jew to do so. Even if it is a lot of chametz and it is obvious that the non-Jew is going to carry it into the street, according to those who hold that our streets are only a [[karmelit]], and certainly if there is an eruv, one doesn't have to be concerned.<ref>Mishna Brurah 444:18-20</ref>
#If someone forgot to sell chametz before Shabbat, there is a dispute if they're allowed to sell it on Shabbat. Instead they should give it as a gift to a non-Jew who they know and will likely give it back to them after pesach. In order to perform this transaction he should either give the non-Jew the chametz to pick up or drag it. If it is too much to pick up or drag, it is possible to legally transfer ownership to the non-Jew by giving him the key to access the room where the chametz is located.<ref>Mishna Brurah 444:20</ref>
 
===Selling Chametz===
 
#There are three options found in the ''poskim'':<ref>Chok Yakov 444:8 and Eliya Rabba 444:5 hold that it is permissible to sell chametz to a non-Jew on Shabbat itself. However, Pri Megadim disagrees. This solution is not practiced today.</ref>
##'''Sale Finalized Friday''': Some ''poskim'' are concerned that you can't make an acquisition that's effective on Shabbat itself.<ref>Maharam Shik OC 205, Rav Asher Weiss (Minchat Asher 3:35:1:4). The Maharam Shik is concerned for Rabbi Akiva Eiger (responsa 159) who holds that it is forbidden for a Jew to make a transaction that goes into effect on Shabbat.</ref> Therefore, they hold that the sale should be finalized and effective on Friday. Other ''poskim'' also hold that the sale should be effective on Friday for other reasons.<ref>Maharam Shik raises another reason to do the sale Friday morning. If it is done in the afternoon people might get confused next year and do the sale in the afternoon. Other poskim are not concerned about this since the rabbis are involved in the sale. However, Rav Asher Weiss (Minchat Asher 3:35:1:4) adds that even though the rabbis sell it is likely that someone will come to the rabbi last second to sell his chametz. If the rabbi sells the chametz in the afternoon this year then next year someone might come to the rabbi to sell chametz in the afternoon of Erev Pesach when it is already too late. Rabbi Mordechai Willig (Am Mordechai Haggadah p. 60) adds another reason to do the sale Friday morning effective for that time. If the sale is delayed from the act of acquisition some of the kinyanim are invalid, such as chalipin and situmta. </ref>
###'''All Chametz Included But Jews Eats Non-Jew's Chametz:''' Some ''poskim'' hold that the sale should include all of a person's chametz including that which the Jews is going to eat on Shabbat. These ''poskim'' recommend selling the chametz to the non-Jew on Friday so that it is effective on Friday. Then the arrangement was made with the non-Jew that the non-Jew would allow the Jews to eat the chametz Friday night or Shabbat morning.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 8:8), Rav Shternbuch (Teshuvot Vehanhagot 5:109). This is simply a variation of Maharam Shik but avoiding the issue that the Jews are stealing the non-Jew's chametz. Rabbi Willig Mordechai (Am Mordechai Haggadah p. 60) mentions such an opinion.  </ref> The details of the Jew paying for what he ate are discussed in the footnote.<ref>Whatever the Jew eats from the chametz he would owe the non-Jew the value of what they ate. In the event that the non-Jew sells back the chametz to the Jews after Pesach the Jews will not have to pay the non-Jew for what they ate. The reason for this is that typically the non-Jew buys the chametz on credit before Pesach and if he wants to keep the chametz he needs to pay in full for the chametz. However, if the Jews owe him something for the chametz they ate, that amount will be deducted from the full price of all of the chametz that the non-Jew bought on credit.</ref>
###'''All Chametz Included And Jew Buys New Chametz''': Some ''poskim'' hold that allowing the Jews to eat the chametz of the non-Jew invalidates the sale altogether. Therefore, the sale should be done Friday morning and the only chametz that the Jews may consume Friday night or Shabbat morning is chametz that they purchased or baked after the sale on Friday morning.<ref>Maharam Shik OC 205</ref>
###'''Certain Specific Chametz Excluded''': Other ''poskim'' disagree and prefer to specifically exclude from the sale all of the chametz a person is planning on burning and chametz he is planning on eating on Shabbat. To avoid an issue of making an unclear sale the sale should specify which chametz is excluded.<ref>Shevet Halevi 9:115, Rav Mordechai Willig (Am Mordechai Haggadah pp. 60-64). Rabbi Willig discusses the view of Maharsham who allows relying on bereira to decide retroactively which chametz was included in the sale. Maharsham allowed it because bitul works from the Torah and the sale is only necessary on a rabbinic level. Being that it is only rabbinic bereira may be relied upon (Beitzah 39a). However, Rabbi Willig argues that the actual sale must be effective on a Torah level. Bitul doesn't work for chametz that is sale and outside of my domain. </ref>
###'''Retroactively Clarified Which Chametz Excluded''': Some ''poskim'' hold that it is acceptable to sell the chametz on Friday with the stipulation that it will be clarified which chametz is included in the sale on Shabbat morning. Any chametz that the Jews consumed retroactively was clarified not to be included in the sale. However, chametz that the Jews did not consume were included in the sale on Friday.<ref>Maharsham (Daat Torah 444:1)</ref>
##'''Sale Effective Shabbat''': Some ''poskim'' hold that you should make the sale on Friday to be effective on Shabbat morning. This way the chametz that the Jews consume Friday night and Shabbat morning are not included in the sale. This effective method ensures that the Jew is not consuming chametz of the non-Jew. However, these ''poskim'' are not concerned about making a sale effective on Shabbat itself.<ref>Shoel Umeishiv 6:50, [https://www.hebrewbooks.org/pdfpager.aspx?req=1861&pgnum=54 Minchat Elazar 3:26]. Rav Ovadia Yosef (Yabia Omer OC 3:17) holds that it is acceptable to have the acquisition effective on Shabbat like the Shoel Umeishiv. He also cites the Machaneh Chaim 3:22 in that regard. He notes that this is unlike the view of Rabbi Akiva Eiger 159 who holds that an acquisition may not be effective on Shabbat itself. </ref> This solution of making the acquisition on Friday so that it is effective on Shabbat helps Jews who want to keep their  leftover chametz after the meal on Shabbat.<ref>Rav Elyashiv (Dirshu 444:27 quoting Haggadah Shel Pesach of Rav Elyashiv p. 20). [https://www.yutorah.org/sidebar/lecture.cfm/753511/rabbi-hershel-schachter/inyanei-erev-pesach-she-chal-be-shabbat/ Rav Hershel Schachter ("Inyanei Erev Pesach She'chal Bshabbat", min 8-12)] agrees and explains that most poskim disagree with Rabbi Akiva Eiger Siman 159 and it is permitted to have a acquisition effective on Shabbat. However, a sale that doesn't specify which chametz is included is an issue with bereirah.</ref>
##'''Sale Effective Right Before Shabbat''': Some ''poskim'' hold that the act of the sale should be done on Friday morning but it should be specified that it is effective right before Shabbat begins. For purposes of acquisition the item used for [[Acquisition|''chalipin'']] should not be returned to its original owner until Shabbat.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 8:9). Rav Shternbuch (Teshuvot Vehanhagot 5:109) writes that this is the common practice, but he prefers having the sale effective Friday morning.</ref>
#Here is another breakdown of these opinion with a fuller explanation:
#There are two major questions that the ''poskim'' debate about selling chametz on Erev Pesach that falls out on Shabbat. One is the timing of the sale and the other is what to do with the chametz that the Jews are going to eat on Shabbat. Jews wants to eat chametz Friday night and Shabbat morning because it is permitted but then sell any remaining chametz. The question is how to get rid of that chametz. Returning the question of timing, the most ideal time would be before Shabbat so as to avoid the issue of making a sale on Shabbat, however, in terms of getting rid of chametz the most ideal time is to have the sale effective on Shabbat itself after Jews stopped eating chametz.
##If the sale indeed is done on Shabbat after the Jews finished eating their chametz there would be no issue of getting rid of the chametz because the Jew could just sell that to the non-Jew. In fact, there is such an opinion in halacha, however, it is not accepted by the ''poskim'' and is not the common practice. 
##A solution that some ''poskim'' actually accept is to do the acts of acquisition on Friday but stipulate that the acquisition does not go into effect until Shabbat morning. This has its benefits in the sense that it gets rid of any chametz a Jew has and he can eat his chametz on Friday night and Shabbat morning. However, this approach also has a downside because in terms of acts of acquisitions certain acquisitions are ineffective when there is a delayed effect. Also, having an acquisition go into effect on Shabbat is questionable. Thirdly, if the chametz is not specified which is included that raises a question about the validity of the sale, since the determination of which chametz was included in the sale was only determined after the act of acquisition was done. Therefore, a solution is to have the sale done on Friday and made effective on Shabbat but specifically exclude any chametz that the Jews are going to eat. This solves the third issue. 
##On the other extreme, some ''poskim'' prefer the sale to be finalized on Friday either because they are concerned about having an acquisition go into effect on Shabbat or because some of the acts of acquisition are ineffective when the sale is delayed. The challenge this approach raises is how the Jews can eat chametz on Friday night and Shabbat morning. In fact, an extreme view holds that because of this issue Jews must buy or bake new chametz after the sale for Shabbat and can't eat the chametz that they sold on Friday. This can be solved in one of two ways. Some poskim advocate including all chametz in the sale even that which the Jews will eat. However, when the Jews eat the chametz the non-Jew was aware that this may happen and allows it. It is like he is selling the chametz back to them. Other poskim argue that they should specifically exclude any chametz that the Jews will burn or eat on Shabbat. 
 
===Throwing in the Garbage===
 
#Any leftover chametz on Shabbat may not just be thrown in one's private garbage because it is still in one's property. If one could throw it in a public garbage dump that is permissible since it is considered ownerless.<ref>Halichot Shlomo 8:17, Dirshu 444:31 citing Rav Elyashiv (Mevakshei Torah v. 6 p. 230). [https://www.torahanytime.com/#/lectures?v=145037 Rav Yitzchak Yosef (Motzei Shabbat Vayikra 5781 min 5)] said that it is sufficient to throw the chametz crumbs in one's private garbage on Erev Pesach that falls out on Shabbat since one nullifies them and has no intention to acquire them afterwards.</ref>
 
===Giving to a Dog===
 
#It is permitted to feed the extra chametz one has to a dog before the sixth halachic hour.<ref>Mishna Brurah 444:21</ref>
 
===Flushing down the Toilet===
 
#A good solution of how to get rid of one's extra chametz on Shabbat is to flush it down the toilet.<ref>Mishna Brurah 444:21</ref>
#Some poskim hold that in order to fulfill the mitzvah of tashbitu it is necessary to save over a kezayit of chametz in order to flush it down the toilet.<ref>Teshuvot Vehanhagot 5:122</ref> Others note that this is not the minhag and it is acceptable to eat up the chametz and not save anything.<ref>Rabbi Mordechai Willig (Am Mordechai Haggadah p. 62)</ref>
 
===After the Fifth Hour===
 
#One should get of one's chametz before the end of the fifth halachic hour. If one failed to do so, the chametz is now ''[[muktzeh]]'' for a Jew, but one should ask a non-Jew to get rid of it by flushing it down the toilet.<ref>Mishna Brurah 444:21</ref>
#From the beginning of the fifth halachic hour, chametz is forbidden to eat.  One should brush his teeth before the prohibited time for chametz arrives,  even on Shabbat. It is sufficient to clean one's mouth out with water.<ref>Nefesh Harav p. 168, Yachava Daat 1:91, [https://www.torahanytime.com/#/lectures?v=145037 Rav Yitzchak Yosef (Motzei Shabbat Vayikra 5781, min 14)] explained that it is permitted to brush one's teeth or wash one's mouth out with water and it is not considered [[hachana]] for Pesach since it is necessary for the middle of Shabbat itself.</ref>
 
==Links==
 
*[https://images.shulcloud.com/709/uploads/YoungIsraelofWoodmerePesachHalachaBooklet.pdf Young Israel of Woodmere Halachipedia Guide]
*[https://www.star-k.org/articles/uncategorized/371/a-guide-to-shabbos-erev-pesach/ Star-K Guide to Erev Pesach on Shabbat]
*[http://www.youngisrael-stl.org/articles/shulman/ErevPesachonShabat5768.pdf Rav Moshe Shulman's Guide for Young Israel of St. Louis to Erev Pesach on Shabbat]


==Sources==
==Sources==
<references/>
<references />
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Pesach]]
[[Category:Seder]]
{{Pesach}}

Latest revision as of 04:05, 11 April 2025

Infrequently Erev Pesach falls out on Shabbat. It will next occur in 2025 and then not again until 2045. When this happens, the mitzvot of the days before Pesach are rescheduled so that it is possible to prepare for Pesach, while at the same time properly observe and respect Shabbat. The specific halachic issues at play are how to have Shabbat meals while juggling the prohibition to have matzah on Erev Pesach and the prohibition to have chametz after the fourth day on Erev Pesach. Seuda Shelishit presents a unique challenge since it is ideally a hamotzei meal in the afternoon but both chametz and matzah are forbidden. Another topic is when to fulfill bedika and biur considering that they can not be done on Shabbat. Lastly, selling the chametz can occur but the mechanism of the sale have to be altered to either take place before Shabbat or complete the acts of acquisition before Shabbat and stipulate that the sale goes into effect on Shabbat.

Shabbat Hagadol Drasha

  1. If Shabbat HaGadol falls out on Erev Pesach, the Drasha should take place a week earlier.[1]

Tanit Bechorot

  1. If Erev Pesach falls out on Shabbat, some say that one is not obligated to fast, while others say that one should fast on Thursday. The minhag follows the latter opinion.[2] The minhag is to do a Siyum on Thursday and exempt oneself from the fast,[3] even those who fast Tanit Bechorot regular years.[4] Some say it’s preferable to make a Siyum on Friday in addition to the one on Thursday.[5]

Bedikat Chametz

  1. When Erev Pesach falls out on Shabbat, bedikat chametz is done Thursday night[6] with a candle and bracha.[7] Bitul is recited afterwards.[8]

Friday Morning: Biur Chametz

  1. A person should destroy all of his chametz besides food for two meals before Shabbat.[9] There is nothing wrong with eating more chametz besides those two meals as long as it is before the fifth hour on Shabbat.[10] The chametz set aside for Shabbat should be stored in a safe place so that it isn't dispersed.[11]
  2. It is proper to burn the chametz that one is getting rid of before the sixth hour on Friday morning.[12] Some say it is fine to burn it in the sixth hour before midday.[13] The main concern is that if the burning of the chametz is done in the afternoon someone might get confused and also burn it later in the day on Erev Pesach next year, which would be forbidden.[14]

Bitul Chametz

  1. The first bitul is made after bedikat chametz on all chametz that one does not know about.[15]
  2. The final bitul is made on Shabbat itself before the sixth halachic hour and it is unnecessary to make one on Friday while burning the chametz.[16]

Friday Night and Shabbat Morning Meals

Method 1: Chametz

  1. One should leave over just enough chametz for two meals.[17]

Method 2: Variations of Matzah

Standard Matzah

  1. For Friday night, some poskim hold that it is permitted to eat regular matzah.[18] Sephardim hold this and can eat matzah for the hamotzei Friday night.[19] Others hold that one should not eat matzah on Friday since it is part of Erev Pesach when it is forbidden to eat matzah.[20]
  2. It is forbidden to eat regular matzah the morning of Erev Pesach for the morning meal.[21]

Egg Matzah

  1. If someone is very worried about not being able to get rid of the extra chametz they can get rid of all of their chametz before Shabbat and use matzah ashira, egg matzah, for the hamotzei of Friday night and Shabbat lunch. One should still be careful to eat it before the beginning of the fifth halachic hour.[22] Some say that one shouldn't egg matzah's for the meals on Shabbat.[23]
  2. According to Sephardim, eating egg matzah is mezonot unless one eats 216 grams of egg matzah.[24]

Cooked Matzah

  1. It is permitted to eat cooked matzah for Friday night and Shabbat morning meals and the bracha is hamotzei.[25]
  2. It is noteworthy that it is only considered hamotzei if the piece that was cooked is the size of a kezayit or larger.[26] Most poskim hold that if it was a kezayit when it was cooked and then cracked or broke afterwards it is still hamotzei,[27] however, some hold that it is mezonot in such a case.[28]

Lechem Mishneh

  1. For lechem mishneh, besides the challah that one is going to eat, it is possible to use matzah stored safely inside a plastic bag for the lechem mishna which one should not eat.[29]

Eating Outside

  1. If someone is concerned for eating chametz in one’s house one may eat the challah on the porch or the backyard if it is within the eruv or has a fence and then eat the rest of the meal inside.[30] The crumbs of chametz on the porch or backyard should be swept off the porch or table if there is an eruv.[31] The birkas hamazon should be said where the bread was eaten.[32]

Seuda Shelishit

Two Meals in the Morning

  1. In order to start finish chametz by the proper time,[33] it is recommended to start davening early and some even suggest skipping the piytum for Shabbat Hagadol or saying them in advance on the previous Shabbat.[34]
  2. Some recommend starting davening earlier, and then having two meals with bread before the fifth halachic hour.[35] In order to do this and not have a concern of making unnecessary brachot, bracha sheino tzaricha, one should break up the meals with a little walk out of the house and a short break of 15 to 30 minutes.[36]
  3. Sephardim do not have the minhag to have two meals in the morning since they hold that seuda shelishit must be in the afternoon.[37]
  4. Those who have the practice to eat two meals in the morning, should do so and not eat two meals at night and just one in the morning.[38]

Matzah Balls

  1. Generally the Ashkenazic minhag is to have seuda shelishit with matzah balls or another dish of cooked matza meal.[39]

Meat, Fish, or Fruit

  1. A less ideal solution is to eat meat, fish, or fruit for the seuda shelishit.[40]

Egg Matzah

  1. Some Sephardim have the minhag to eat seuda shelishit with egg matzah[41] and recite mezonot.[42] Ashkenazim generally do not have this minhag as they do not eat egg matzah for all of Pesach out of a concern that it is chametz.[43] However, others hold that it is permitted and even recommended to eat egg matzah for seuda shelishit.[44]

Cooked Matzah

  1. Ashkenazim do not have the minhag to eat cooked matzah for seuda shelishit.[45] Sephardim have the minhag to have seuda shelishit with cooked matza.[46]

Deep Fried Matzah

  1. Sephardim have the minhag to have seuda shelishit with deep fried matza.[47] Some are concerned that deep fried matzah is forbidden on Erev Pesach.[48]

Matzah Meal Cakes

  1. A person should not eat baked matzah meal cakes for seuda shelishit.[49] Some are lenient to eat matzah meal cakes on Erev Pesach since when the batter was made the matzah meal lost its form and appearance of matzah. Nonetheless, it isn't an ideal solution for seuda shelishit even according to this opinion since it is mezonot.[50]

Shabbat Menu Restrictions

  1. A person should not make hot chametz, such as chullent, for Shabbat Erev Pesach because in doing so the leftovers on the pot will be chametz and one can't clean them on Shabbat since it isn't necessary for Shabbat.[51] After the fact, if one made a hot chametz food in a pot, that pot can be cleaned to remove the chametz on Shabbat morning. When cleaning that pot, one should do the minimum possible; if the chametz can be removed by being wiped that should be done, if it needs to be cleaned with water that measure should be taken.[52]
  2. It is preferable to make all of one's food in kosher for pesach or new pots.[53] If one does, one should be careful not to pour the hot kosher for pesach food from the pots into chametz bowls or plates.[54] To avoid this it is possible to pour the hot pesach food into a kosher lpesach kli sheni and then from there into the chametz bowls or plates.[55]

Preparing for the Seder

  1. Lettuce leaves being checked for Maror should be checked on Friday before Shabbat. They should not be left soaking in water for more than 24 hours.[56]
  2. It is forbidden to prepare for the seder on Shabbat because on Shabbat one may not prepare for after Shabbat (hachana). Therefore, one should not take food for the seder out of the freezer until after Shabbat. If one absolutely must defrost food for the seder, such as soft matzah, and it won't be ready in time to eat it, such as for old people who are going to have an early and short seder, can defrost it on Shabbat itself. To avoid muktzeh one could take the matzah with the maror on top of the matzah.[57]
    1. Shemura Matzah that a person is careful not to feed to kids on Erev Pesach is muktzeh when Erev Pesach falls out on Shabbat. However, machine matzah that a person would give to kids is not muktzeh.[58]
  3. It is permitted to sleep on Shabbat in order to be well rested for the seder. It is preferable not to say that one is going to sleep in order to stay up for the seder.[59]

Getting Rid of Chametz

Chametz Dishes and Pots

  1. After the morning chametz meal(s) one should gently wipe off the plates with one's hand and put them away with the other chametz dishes.[60]

Giving to a Non-Jew

  1. If someone has extra chametz on pesach one should give it to a non-Jew. It isn't a concern if they carry it into the street since one didn't instruct the non-Jew to do so. Even if it is a lot of chametz and it is obvious that the non-Jew is going to carry it into the street, according to those who hold that our streets are only a karmelit, and certainly if there is an eruv, one doesn't have to be concerned.[61]
  2. If someone forgot to sell chametz before Shabbat, there is a dispute if they're allowed to sell it on Shabbat. Instead they should give it as a gift to a non-Jew who they know and will likely give it back to them after pesach. In order to perform this transaction he should either give the non-Jew the chametz to pick up or drag it. If it is too much to pick up or drag, it is possible to legally transfer ownership to the non-Jew by giving him the key to access the room where the chametz is located.[62]

Selling Chametz

  1. There are three options found in the poskim:[63]
    1. Sale Finalized Friday: Some poskim are concerned that you can't make an acquisition that's effective on Shabbat itself.[64] Therefore, they hold that the sale should be finalized and effective on Friday. Other poskim also hold that the sale should be effective on Friday for other reasons.[65]
      1. All Chametz Included But Jews Eats Non-Jew's Chametz: Some poskim hold that the sale should include all of a person's chametz including that which the Jews is going to eat on Shabbat. These poskim recommend selling the chametz to the non-Jew on Friday so that it is effective on Friday. Then the arrangement was made with the non-Jew that the non-Jew would allow the Jews to eat the chametz Friday night or Shabbat morning.[66] The details of the Jew paying for what he ate are discussed in the footnote.[67]
      2. All Chametz Included And Jew Buys New Chametz: Some poskim hold that allowing the Jews to eat the chametz of the non-Jew invalidates the sale altogether. Therefore, the sale should be done Friday morning and the only chametz that the Jews may consume Friday night or Shabbat morning is chametz that they purchased or baked after the sale on Friday morning.[68]
      3. Certain Specific Chametz Excluded: Other poskim disagree and prefer to specifically exclude from the sale all of the chametz a person is planning on burning and chametz he is planning on eating on Shabbat. To avoid an issue of making an unclear sale the sale should specify which chametz is excluded.[69]
      4. Retroactively Clarified Which Chametz Excluded: Some poskim hold that it is acceptable to sell the chametz on Friday with the stipulation that it will be clarified which chametz is included in the sale on Shabbat morning. Any chametz that the Jews consumed retroactively was clarified not to be included in the sale. However, chametz that the Jews did not consume were included in the sale on Friday.[70]
    2. Sale Effective Shabbat: Some poskim hold that you should make the sale on Friday to be effective on Shabbat morning. This way the chametz that the Jews consume Friday night and Shabbat morning are not included in the sale. This effective method ensures that the Jew is not consuming chametz of the non-Jew. However, these poskim are not concerned about making a sale effective on Shabbat itself.[71] This solution of making the acquisition on Friday so that it is effective on Shabbat helps Jews who want to keep their leftover chametz after the meal on Shabbat.[72]
    3. Sale Effective Right Before Shabbat: Some poskim hold that the act of the sale should be done on Friday morning but it should be specified that it is effective right before Shabbat begins. For purposes of acquisition the item used for chalipin should not be returned to its original owner until Shabbat.[73]
  2. Here is another breakdown of these opinion with a fuller explanation:
  3. There are two major questions that the poskim debate about selling chametz on Erev Pesach that falls out on Shabbat. One is the timing of the sale and the other is what to do with the chametz that the Jews are going to eat on Shabbat. Jews wants to eat chametz Friday night and Shabbat morning because it is permitted but then sell any remaining chametz. The question is how to get rid of that chametz. Returning the question of timing, the most ideal time would be before Shabbat so as to avoid the issue of making a sale on Shabbat, however, in terms of getting rid of chametz the most ideal time is to have the sale effective on Shabbat itself after Jews stopped eating chametz.
    1. If the sale indeed is done on Shabbat after the Jews finished eating their chametz there would be no issue of getting rid of the chametz because the Jew could just sell that to the non-Jew. In fact, there is such an opinion in halacha, however, it is not accepted by the poskim and is not the common practice.
    2. A solution that some poskim actually accept is to do the acts of acquisition on Friday but stipulate that the acquisition does not go into effect until Shabbat morning. This has its benefits in the sense that it gets rid of any chametz a Jew has and he can eat his chametz on Friday night and Shabbat morning. However, this approach also has a downside because in terms of acts of acquisitions certain acquisitions are ineffective when there is a delayed effect. Also, having an acquisition go into effect on Shabbat is questionable. Thirdly, if the chametz is not specified which is included that raises a question about the validity of the sale, since the determination of which chametz was included in the sale was only determined after the act of acquisition was done. Therefore, a solution is to have the sale done on Friday and made effective on Shabbat but specifically exclude any chametz that the Jews are going to eat. This solves the third issue.
    3. On the other extreme, some poskim prefer the sale to be finalized on Friday either because they are concerned about having an acquisition go into effect on Shabbat or because some of the acts of acquisition are ineffective when the sale is delayed. The challenge this approach raises is how the Jews can eat chametz on Friday night and Shabbat morning. In fact, an extreme view holds that because of this issue Jews must buy or bake new chametz after the sale for Shabbat and can't eat the chametz that they sold on Friday. This can be solved in one of two ways. Some poskim advocate including all chametz in the sale even that which the Jews will eat. However, when the Jews eat the chametz the non-Jew was aware that this may happen and allows it. It is like he is selling the chametz back to them. Other poskim argue that they should specifically exclude any chametz that the Jews will burn or eat on Shabbat.

Throwing in the Garbage

  1. Any leftover chametz on Shabbat may not just be thrown in one's private garbage because it is still in one's property. If one could throw it in a public garbage dump that is permissible since it is considered ownerless.[74]

Giving to a Dog

  1. It is permitted to feed the extra chametz one has to a dog before the sixth halachic hour.[75]

Flushing down the Toilet

  1. A good solution of how to get rid of one's extra chametz on Shabbat is to flush it down the toilet.[76]
  2. Some poskim hold that in order to fulfill the mitzvah of tashbitu it is necessary to save over a kezayit of chametz in order to flush it down the toilet.[77] Others note that this is not the minhag and it is acceptable to eat up the chametz and not save anything.[78]

After the Fifth Hour

  1. One should get of one's chametz before the end of the fifth halachic hour. If one failed to do so, the chametz is now muktzeh for a Jew, but one should ask a non-Jew to get rid of it by flushing it down the toilet.[79]
  2. From the beginning of the fifth halachic hour, chametz is forbidden to eat. One should brush his teeth before the prohibited time for chametz arrives, even on Shabbat. It is sufficient to clean one's mouth out with water.[80]

Links

Sources

  1. ↑ Mishna Brurah 430:2, Chazon Ovadia page 32, Yalkut Yosef 444:1
  2. ↑ Shulchan Aruch and Rama O.C. 470:2
  3. ↑ Sh”t Igrot Moshe 4:69 writes that it’s sufficient to make a Siyum on Thursday and Piskei Teshuvot 470:4 writes that such is the minhag. Rabbi Dovid Heber agrees. Sh"t Yechave Daat 1:91, Chazon Ovadyah Pesach pg 100, and Or Letzion 3:12(2) write that even though the strict law is that the firstborns are exempt it's preferable that they join in a Siyum. See Birkei Yosef 470:2 who quotes the Meiri who says that if Erev Pesach is on Shabbat, one should fast Tanit Bechorot on Friday.
  4. ↑ Sh”t Elef Lecha Shlomo 1:386
  5. ↑ Sh”t Teshuvot Vehanhagot 2:111, Sh”t Mishneh Halachot 7:65, Orchot Rabbenu (vol 2 pg 57), Rav Hershel Schachter ("Inyanei Erev Pesach She'chal BeShabbat", min 71-72). Rav Hershel Schachter (YIW Packet) thought that it was only a stringency and according to the halacha is sufficient to listen to a siyum on Thursday.
  6. ↑ Shulchan Aruch O.C. 444:1, Mishna Brurah 444:1, Yalkut Yosef 444:2
  7. ↑ Mishna Brurah 444:1-2. There is a discussion why bedikat chametz can't take place on Shabbat. The Bet Yosef suggests that the reason is that you can't carry a candle on Shabbat for a mitzvah of bedikat chametz.
  8. ↑ Yalkut Yosef 444:2, Rav Schachter
  9. ↑ Gemara Pesachim 13a, Shulchan Aruch O.C. 444:1
  10. ↑ Rav Hershel Schachter ("Inyanei Erev Pesach She'chal BeShabbat", min 74-5)
  11. ↑ Mishna Brurah 444:3, Yalkut Yosef 444:2
  12. ↑ Mishna Brurah 444:9 comments that Shulchan Aruch's comment that the chametz should be burnt by midday is imprecise and really a person should burn the chametz at the beginning of the sixth hour like he does every year. Piskei Teshuvot 444:8 based on Maharsham notes that really it should be done in the fifth hour because after he burns the chametz he is supposed to do bitul chametz and on a regular year he can't do that after the fifth hour (Mishna Brurah 434:12). Rabbi Mordechai Willig (Am Mordechai Haggadah p. 60) agrees. Rav Asher Weiss (Minchat Asher 3:35:1:3) also agrees and explains that this is also the view of Mishna Brurah. Though he leaves it as a possibility that Mikrei Kodesh is correct (see next note).
  13. ↑ Rav Tzvi Pesach Frank (Mikraei Kodesh 1:48:n4 cited by Dirshu 444:17) argues that it is sufficient to burn the chametz in the sixth hour this year. Even though usually we burn the chametz in the fifth hour, that's because we need to bitul afterwards before the sixth hour, but that isn't necessary this year since the bitul is done on Shabbat morning.
  14. ↑ Shulchan Aruch O.C. 444:2 writes that it is proper to burn the chametz before midday.
  15. ↑ Yalkut Yosef 444:2
  16. ↑ Shulchan Aruch O.C. 444:6, Mishna Brurah 444:22
  17. ↑ Shulchan Aruch O.C. 444:1
  18. ↑ Rav Schachter in Young Israel of Woodmere Guide quoting Rav Yosef Dov Soloveitchik and Rav Chaim Soloveitchik
  19. ↑ Rav Ovadia Yosef in Chazon Ovadia Pesach p. 259, Rav Yitzchak Yosef (Motzei Shabbat Vayakel Pekudei 5781 min 33)
  20. ↑ Igrot Moshe 1:155. The Baal Hameor Pesachim 15b holds it is only forbidden to eat matzah from the time it is forbidden to have chametz, while the Ramban holds it is forbidden all day and seemingly even at night. The Ran 16a (as well in the Chidushim 49a), Ritva Psachim 50a s.v. amru, and Rosh 3:7 agree with the Baal Hameor. Maharam Chalavah 49a s.v. yerushalami and Rabbenu Dovid Pesachim 49a agree with the Ramban. The Rif 16a and Rambam Chametz Umatzah 6:12 (as interpreted by the Maggid Mishna) hold it is only forbidden all day. Magen Avraham 471:6 is strict and Igrot Moshe is concerned for the Magen Avraham. Rav Ovadia and Rav Schachter follow the Chok Yaakov 471:6 who permits it at night.
  21. ↑ Yerushalmi 10:1, Shulchan Aruch O.C. 444:1, Igrot Moshe 1:155, Chazon Ovadia p. 259
  22. ↑ Igrot Moshe 1:155
  23. ↑ Rav Schachter (min 50-57) quotes Rav Soloveitchik that we're concerned about the Rambam's opinion that egg matzah is considered like matzah to fulfill your mitzvah and so it is forbidden to eat it on Erev Pesach.
  24. ↑ Kaf Hachaim 444:11 cites the Birkei Yosef who thinks that the bracha for egg matzah during seuda shelishit is hamotzei since that is the only permissible form of matzah. However, the Maamar Mordechai disagrees and thinks it is mezonot. Kaf Hachaim agrees.
  25. ↑ Chazon Ovadia Pesach p. 260 explains that cooked matzah is hamotzei and permitted for all the meals of Shabbat. Rav Yitzchak Yosef (Motzei Shabbat Vayakel Pekudei 5781 min 33) explained that it is hamotzei for Sephardim since on that Shabbat many already got rid of their chametz so it is like matzah on Pesach which is hamotzei. Or Letzion 3:14:1 considers it mezonot unless one eats 8 kezaytim like matzah the rest of the year.
  26. ↑ Shulchan Aruch O.C. 168:10
  27. ↑ Pri Megadim E"A 168:28 writes that if the piece was a kezayit when it was cooked it is hamotzei even if it breaks afterwards. He ends off with tzarich iyun. Shulchan Aruch Harav 168:18 writes that the bracha depends on the size of the piece when it was cooked and not afterwards. Even if it breaks it is still hamotzei. Kaf Hachaim 168:78 agrees. Kaf Hachaim 471:35 mentions the requisite size of a kezayit but could certainly be consistent with what he clarified in siman 168.
  28. ↑ Biur Halacha 168:10 s.v. im writes that the Pri Megadim was unsure about if the bracha is hamotzei if it broke into pieces smaller than a kezayit after it was cooked. Eshel Avraham Buchtach 168 writes that if it broke into pieces smaller than a kezayit the bracha becomes mezonot. He infers this from Even Haozer.
  29. ↑ Dirshu 444:8 citing Igrot Chazon Ish 1:188, Orchot Rabbenu Pesach p. 11, Chut Shani Shabbat v. 4 p. 369, Rav Schachter in Young Israel of Woodmere Guide, Chazon Ovadia p. 266
  30. ↑ Mishna Brurah 178:33, Vezot Habracha ch. 6 n. 6
  31. ↑ It is ideal to do so gently so it isn’t scattered in the wind but most poskim permit that. Mishna Brurah 446:6, 319:67.
  32. ↑ Shulchan Aruch 178:4, Star-K Guide, Young Israel of Woodmere Guide
  33. ↑ Mishna Brurah 444:4
  34. ↑ Dirshu 444:7 quotes the Pri Magadim MZ 430:1 who says that the yotzrot are said as usual even on Erev Pesach that falls out on Shabbat, Rav Chaim Zonenfeld (Seder Erev Pesach Shchal Bshabbat n. 5) held that they should be skipped, and the Maharil Erev Pesach n. 10 would say them a week in advance.
  35. ↑ Mishna Brurah 444:8 based on the Gra
  36. ↑ Mishna Brurah 444:8 writes that one should make a short break. In the context of breaking up lunch and seuda shelishit on a regular Shabbat, Mishna Brurah 291:5 writes that one should walk around in between. Dirshu 444:14 quotes the Darkei Chayim Vshalom p. 401 as holding that a 15 minute is sufficient, while the Chazon Ish (Igrot Chazon Ish 1:188) would wait 30 minutes. Rav Willig (min 9-10) also did like that. Rav Schachter also held 30 minutes without necessitating leaving.
  37. ↑ Radvaz 1:489, Kaf Hachaim 444:8, Or Letzion 3:14:1. Tosfot Chachmei Angliya Pesachim 13a s.v. mazon says that those who have two meals in the morning of Erev Pesach on Shabbat are mistaken because seuda shelishit needs to be in the afternoon. Meiri 13a s.v. ulinyan also writes that the minhag to break up the morning meal in two is rejected and not reasonable according to the halacha. Tosfot Shabbat 118a, Rabbenu Peretz Pesachim 13a, and Maharam Chalavah Pesachim 13a all reject the approach that requires having two meals in the morning.
  38. ↑ Vaayen Yosef 2:15:7, Gam Ani Odecha (Rav Moshe Shmuel Dayan, siman 10)
  39. ↑ Mishna Brurah 444:8
  40. ↑ Rama 444:1, Mishna Brurah 444:8. Meiri Pesachim 13a s.v. ulinyan quotes that some of the Baalei Hatosfot would have seuda selishit on Erev Pesach that fell out on Shabbat with fruit and explain that it fulfills the meal based on the Gemara Sukkah 27a. The Meiri disagrees that fruit is not a fulfillment of seuda shelishit.
  41. ↑ Shulchan Aruch O.C. 444:1 writes that this is the solution that he recommends to eat for seuda shelishit. Radvaz 1:489 personally practiced this and held it was the best solution. He in fact says he only would eat a kezayit so that he'd be hungry to eat matzah that night.
  42. ↑ Kaf Hachaim 444:11 quotes the Birkei Yosef who says that it is hamotzei and the maamar mordechai holds it is mezonot. Kaf Hachaim agrees with the Maamar Mordechai. Or Letzion 3:14:1 agrees with the Kaf Hachaim. Radvaz 1:489 writes that the bracha is hamotzei.
  43. ↑ Rama 444:1
  44. ↑ Rav Schachter Young Israel of Woodmere Halachipedia Guide permits egg matzah and recommends it as the best solution for seuda shelishit. This is also the opinion of the Aruch Hashulchan 444:5 and Rav Shlomo Wahrman's opinion in Orot Hapesach. Rav Yitzchak Yosef (Motzei Shabbat Vayikra 5781 min 58) said that for Ashkenazim it is permitted to have egg matzah for seuda shelishit.
    • Hagahot Maimoniot 6:12:9 writes that Rabbenu Tam would eat egg matzah for seuda shelishit on Erev Pesach that fell out on Shabbat. This practice is also quoted in Smag Asin 40, Talmid Harashba 35b s.v. isa, Rashba (Teshuvot Hameyuchasot LRamban 210), Avudraham (Dinei Shlosh Seudot), Agur 712, Rosh Pesachim 10:1, Tashbetz 3:260, Orchot Chaim (Chametz 79). [In Hagahot Maimoniyot and Avudraham it seems that Rabbenu Tam would eat egg matzah during seuda shelishitbut aren't clear if that was the main food to fulfill his obligation. However, in the other rishonim's presentationo of Rabbenu Tam it is clear that he was using the egg matzah in order to fulfill his obligation of seuda shelishit.] Tosfot Pesachim 35b s.v. vmey, Tosfot Rashba 35b s.v. umey, Rosh 2:13, and Ritva 35a s.v. dardeki all quote that Rabbenu Tam ate egg matzah after midday on Erev Pesach but don't specify that he would use it for seuda shelishit. Rabbenu Peretz 36a s.v. isa quotes that Rashi would eat egg matzah on Erev Pesach (it is possible that it should be emended to say Rabbenu Tam.)
    • Additionally, Rashba (Meyuchasot 210) writes that the Maharam's practice was also to eat egg matzah for seuda shelishit but with matzah made with fruit juice and not eggs like Rabbenu Tam. Orchot Chaim (Chametz 79) records this practice as well.
    • See also Nodeh Beyehuda 1:21. See Or Zaruah 2:256 s.v. lo yesev who implies that it is permitted to have egg matzah for seuda shelishit on Shabbat. Darkei Moshe Haaruch 444 cites the halacha in 471:2 and implies that it is only forbidden to eat egg matzah after the tenth hour and not after the fourth hour. Minhagim of Rav Isaac Tirna (Erev Pesach) records the practice of eating egg matzah and the practice of eating fruit.
  45. ↑ Magen Avraham 444:2
  46. ↑ Chazon Ovadia Pesach p. 260. Rav Yitzchak Yosef (Motzei Shabbat Vayakel Pekudei 5781 min 52) said that sephardim can have cooked or deep fried matza for seuda shlishit.
  47. ↑ Chazon Ovadia Pesach p. 260. Rav Yitzchak Yosef (Motzei Shabbat Vayakel Pekudei 5781 min 52) said that sephardim can have deep fried matza for seuda shlishit.
  48. ↑ Pri Megadim 471:8 has a doubt whether deep fried matzah is similar to cooked matzah and therefore it could be forbidden to eat on Erev Pesach. Therefore, Or Letzion 3:14:1 forbids eating deep fried matzah for seuda shelishit. However, Chazon Ovadia is not concerned for the Pri Megadim since the Shulchan Aruch Harav holds certainly deep frying is like cooking.
  49. ↑ Rama 471:2, Mishna Brurah 471:20, Sh”t Shevet HaLevi 8:117, Or Letzion 3:14:1, Piskei Teshuvot 471:3, Young Israel of Woodmere Guide
  50. ↑ Halichot Shlomo 8:4 writes that it’s permissible if in the kneading the dough lost its form as bread.
  51. ↑ Shulchan Aruch O.C. 444:3, Otzar Hageonim Pesachim 49a n. 163 quoting Rav Hai Goan
  52. ↑ Rama O.C. 444:3, Mishna Brurah 444:13
  53. ↑ Mishna Brurah 444:14
  54. ↑ Shaar Hatziyun 444:4
  55. ↑ Rav Hershel Schachter ("Inyanei Erev Pesach She'chal BeShabbat", min 73-75) explains that really a stream acting as a connection (transl. nisok chabur; Heb. נצוק חיבור) is a chumra because it only applies to tumah and not transfer of taste. Even though we're strict but a stream from a kli sheni it is permitted. Additionally, there is only a minute amount of taste transferred so it should be nullified before the fifth hour on Erev Pesach.
  56. ↑ Chazon Ovadia p. 256
  57. ↑ Rav Yitzchak Yosef (Motzei Shabbat Vayikra 5781, min 28-30). In terms of the hachana he is lenient based on the Maharshag since it is impossible to arrange to do it after Shabbat, so it isn't hachana to do it on Shabbat. In terms of muktzeh he is lenient based on Rabbi Akiva Eiger that muktzeh machmat chisaron kis is permitted with a permitted item on top of it unlike the Taz.
  58. ↑ Chazon Ovadia p. 206 and 266 based on Pri Megadim (E"A 444:1) and Ben Ish Chai (Tzav 6). Shemirat Shabbat Kehilchata 20:22 writes that matzah on Erev Pesach that falls out on Shabbat is muktzeh since a person is careful not to eat it or use it that Shabbat.
  59. ↑ Rav Yitzchak Yosef (Motzei Shabbat 5781, min 21) said that technically if it is necessary, such as if one's child doesn't understand why they need to take a nap, it is permitted to say it since it is for a mitzvah.
  60. ↑ Shulchan Aruch O.C. 444:4
  61. ↑ Mishna Brurah 444:18-20
  62. ↑ Mishna Brurah 444:20
  63. ↑ Chok Yakov 444:8 and Eliya Rabba 444:5 hold that it is permissible to sell chametz to a non-Jew on Shabbat itself. However, Pri Megadim disagrees. This solution is not practiced today.
  64. ↑ Maharam Shik OC 205, Rav Asher Weiss (Minchat Asher 3:35:1:4). The Maharam Shik is concerned for Rabbi Akiva Eiger (responsa 159) who holds that it is forbidden for a Jew to make a transaction that goes into effect on Shabbat.
  65. ↑ Maharam Shik raises another reason to do the sale Friday morning. If it is done in the afternoon people might get confused next year and do the sale in the afternoon. Other poskim are not concerned about this since the rabbis are involved in the sale. However, Rav Asher Weiss (Minchat Asher 3:35:1:4) adds that even though the rabbis sell it is likely that someone will come to the rabbi last second to sell his chametz. If the rabbi sells the chametz in the afternoon this year then next year someone might come to the rabbi to sell chametz in the afternoon of Erev Pesach when it is already too late. Rabbi Mordechai Willig (Am Mordechai Haggadah p. 60) adds another reason to do the sale Friday morning effective for that time. If the sale is delayed from the act of acquisition some of the kinyanim are invalid, such as chalipin and situmta.
  66. ↑ Rav Shlomo Zalman Auerbach (Halichot Shlomo 8:8), Rav Shternbuch (Teshuvot Vehanhagot 5:109). This is simply a variation of Maharam Shik but avoiding the issue that the Jews are stealing the non-Jew's chametz. Rabbi Willig Mordechai (Am Mordechai Haggadah p. 60) mentions such an opinion.
  67. ↑ Whatever the Jew eats from the chametz he would owe the non-Jew the value of what they ate. In the event that the non-Jew sells back the chametz to the Jews after Pesach the Jews will not have to pay the non-Jew for what they ate. The reason for this is that typically the non-Jew buys the chametz on credit before Pesach and if he wants to keep the chametz he needs to pay in full for the chametz. However, if the Jews owe him something for the chametz they ate, that amount will be deducted from the full price of all of the chametz that the non-Jew bought on credit.
  68. ↑ Maharam Shik OC 205
  69. ↑ Shevet Halevi 9:115, Rav Mordechai Willig (Am Mordechai Haggadah pp. 60-64). Rabbi Willig discusses the view of Maharsham who allows relying on bereira to decide retroactively which chametz was included in the sale. Maharsham allowed it because bitul works from the Torah and the sale is only necessary on a rabbinic level. Being that it is only rabbinic bereira may be relied upon (Beitzah 39a). However, Rabbi Willig argues that the actual sale must be effective on a Torah level. Bitul doesn't work for chametz that is sale and outside of my domain.
  70. ↑ Maharsham (Daat Torah 444:1)
  71. ↑ Shoel Umeishiv 6:50, Minchat Elazar 3:26. Rav Ovadia Yosef (Yabia Omer OC 3:17) holds that it is acceptable to have the acquisition effective on Shabbat like the Shoel Umeishiv. He also cites the Machaneh Chaim 3:22 in that regard. He notes that this is unlike the view of Rabbi Akiva Eiger 159 who holds that an acquisition may not be effective on Shabbat itself.
  72. ↑ Rav Elyashiv (Dirshu 444:27 quoting Haggadah Shel Pesach of Rav Elyashiv p. 20). Rav Hershel Schachter ("Inyanei Erev Pesach She'chal Bshabbat", min 8-12) agrees and explains that most poskim disagree with Rabbi Akiva Eiger Siman 159 and it is permitted to have a acquisition effective on Shabbat. However, a sale that doesn't specify which chametz is included is an issue with bereirah.
  73. ↑ Rav Shlomo Zalman Auerbach (Halichot Shlomo 8:9). Rav Shternbuch (Teshuvot Vehanhagot 5:109) writes that this is the common practice, but he prefers having the sale effective Friday morning.
  74. ↑ Halichot Shlomo 8:17, Dirshu 444:31 citing Rav Elyashiv (Mevakshei Torah v. 6 p. 230). Rav Yitzchak Yosef (Motzei Shabbat Vayikra 5781 min 5) said that it is sufficient to throw the chametz crumbs in one's private garbage on Erev Pesach that falls out on Shabbat since one nullifies them and has no intention to acquire them afterwards.
  75. ↑ Mishna Brurah 444:21
  76. ↑ Mishna Brurah 444:21
  77. ↑ Teshuvot Vehanhagot 5:122
  78. ↑ Rabbi Mordechai Willig (Am Mordechai Haggadah p. 62)
  79. ↑ Mishna Brurah 444:21
  80. ↑ Nefesh Harav p. 168, Yachava Daat 1:91, Rav Yitzchak Yosef (Motzei Shabbat Vayikra 5781, min 14) explained that it is permitted to brush one's teeth or wash one's mouth out with water and it is not considered hachana for Pesach since it is necessary for the middle of Shabbat itself.
Time Topic
Before Pesach
Month of Nissan - Shabbat HaGadol - Bedikat Chametz - Biur Chametz - Bitul Chametz - Tanit Bechorot - Erev Pesach - Selling Chametz - Erev Pesach That Fell out on Shabbat - Candle Lighting on Yom Tov - Kashering the kitchen for Pesach - Which foods, medications, cosmetics, and toiletries are Chametz? - Kitniyot - Chametz of a non-Jew - Owning Chametz on Pesach
Kaddesh - Urchatz - Karpas - Yachatz - Maggid - Rachsa - Motzei Matzah - Maror - Korech - Shulchan Orech - Tzafun - Barech - Hallel of the Seder - Nirtzah - Kriyat Shema Al HaMitah
- Setting the Table (The Seder plate) - Arvit of the night of Pesach - Leaning during the Seder - Required Amount of Matzah and Wine for the Seder - The four cups of wine - Matzah
After Pesach
Issru Chag - Chametz which a Jew owned on Pesach - Pesach Sheni
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