Motzei Matzah: Difference between revisions
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#Cooked matzah doesn't fulfill the mitzvah.<ref>Rabbi Yosi and Rabbi Meir in Pesachim 41a and Brachot 38b argue whether one fulfills the mitzvah with cooked matzah. Rabbi Yosi holds one does not. Why not? | #Cooked matzah doesn't fulfill the mitzvah.<ref>Rabbi Yosi and Rabbi Meir in Pesachim 41a and Brachot 38b argue whether one fulfills the mitzvah with cooked matzah. Rabbi Yosi holds one does not. Why not? | ||
* Taste of Matzah: Gemara Brachot 38b implies that the reason is because cooked matzah doesn't taste like standard matzah and the mitzvah of matzah needs a taste of standard matzah. This is the understanding of the Rashba Brachot 38b s.v. lo and Ritva Brachot 38b s.v. ad kan. Raah Brachot 38b s.v. vmeyhu agrees that Rabbi Yosi requires taste of matzah but thinks that Rabbi Meir does not require taste of matzah. (This is the understanding of the fnt. to Ritva n. 241 and not the fnt. to Raah n. 155 who equates the Raah with the Rashba and Ritva.) Peni Yehoshua 38b s.v. vani adopts the approach of the Raah (without having seen the Raah). | * Taste of Matzah: Gemara Brachot 38b implies that the reason is because cooked matzah doesn't taste like standard matzah and the mitzvah of matzah needs a taste of standard matzah. This is the understanding of the Rashba Brachot 38b s.v. lo and Ritva Brachot 38b s.v. ad kan. Raah Brachot 38b s.v. vmeyhu agrees that Rabbi Yosi requires taste of matzah but thinks that Rabbi Meir does not require taste of matzah. (This is the understanding of the fnt. to Ritva n. 241 and not the fnt. to Raah n. 155 who equates the Raah with the Rashba and Ritva.) Peni Yehoshua 38b s.v. vani adopts the approach of the Raah (without having seen the Raah). | ||
**Some ask that if matzah needs taste why does the Gemara Pesachim 115b hold that if someone swallows matzah they fulfill their obligation unlike maror. The | **Some ask that if matzah needs taste why does the Gemara Pesachim 115b hold that if someone swallows matzah they fulfill their obligation unlike maror. The Magen Avraham 475:11 answers that the type of matzah itself needs taste, but since it is possible to taste, even one did swallow it in a way that one didn't taste it one still fulfills one's obligation. Rabbenu Mano'ach Chametz Umatzah 6:2, however, says that one needs to be able to taste the matzah while swallowing it. Since one could have chewed it and didn't one still fulfills the mitzvah. Swallowing it encapsulated in a leaf doesn't fulfill the mitzvah since it wasn't possible to taste it. Meiri Brachot 38b s.v. linyan answers the question and is unclear whether he is saying like the Magen Avraham or Rabbenu Mano'ach. Meiri Pesachim 115b s.v. mi quotes some who say that in fact that one doesn't fulfill one's obligation when swallowing matzah since one needs to taste the matzah based on the Gemara Pesachim 115a. | ||
* Matzah Ashira: However, the Tosfot Pesachim 41a s.v. aval holds that the gemara means that cooked matzah is like matzah ashira and doesn't fulfill the mitzvah of matzah. Tosfot Harosh Brachot 38b s.v. ad and Rabbenu Yonah 27a s.v. mishum agree. | * Matzah Ashira: However, the Tosfot Pesachim 41a s.v. aval holds that the gemara means that cooked matzah is like matzah ashira and doesn't fulfill the mitzvah of matzah. Tosfot Harosh Brachot 38b s.v. ad and Rabbenu Yonah (Brachot 27a s.v. mishum) agree. | ||
* Not Torat Pat: A third interpretation of the gemara is whether cooking makes the matzah not be considered bread as it invalidates it's status of bread. Indeed some say that as a result of Rabbi Yosi, cooked matzah is mezonot. This is the opinion of the Maharam Chalavah Pesachim 41a s.v. | * Not Torat Pat: A third interpretation of the gemara is whether cooking makes the matzah not be considered bread as it invalidates it's status of bread. Indeed some say that as a result of Rabbi Yosi, cooked matzah is mezonot. This is the opinion of the Maharam Chalavah Pesachim 41a s.v. yotzin, Rash Challah 1:5, Bahag (cited by Tosfot Harosh Brachot 38b), and Shiltot (Tzav 77, cited by fnt. to Tosfot Harosh). | ||
* In summary, does matzah need "the taste of matzah"? The following rishonim and achronim require that matzah taste like matzah: Rashba Brachot 38b s.v. lo, Raah Brachot 38b s.v. vmeyhu, Ritva Brachot 38b s.v. ad kan, Maharam Chalavah Pesachim 41a s.v. yotzin, Meiri Brachot 38b s.v. linyan, Peni Yehoshua 38b s.v. vani, and Magen Avraham 475:11. The following rishonim don't require that matzah taste like matzah: Rabbenu Yonah (Brachot 27a s.v. mishum) writes explicitly that there's no need to have the taste of matzah. It would also seem that this is the approach of the Tosfot Harosh (Brachot 38b s.v. ad) and Tosfot Pesachim 41a s.v. aval. Meiri Pesachim 115b s.v. mi quotes some who say this but rejects them.</ref> | |||
==How to eat it== | ==How to eat it== | ||
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==Baking Matzah== | ==Baking Matzah== | ||
# 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> | # 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> | ||
# When baking matzah one should be careful not to leave it unattended for even a moment.<ref>Shulchan Aruch O.C. 459:2 writes that one shouldn't stop working the dough for even a moment, because doing so might make it chametz. Even though there is a concept that dough doesn't become chametz until the shiur of a mil, that is only if it wasn't worked yet. Once it was worked it is heated by one's hands and it can become chametz immediately. This is based on the responsa of the Rosh 14 and Tur. However, Rabbenu Yonah cited by Rosh Pesachim 3:6 implies otherwise; he writes that if one was working a dough that was too big to be able to work it properly it isn't chametz after the fact since it isn't worse than if it was left unattended, in which case we assume it doesn't become chametz for shiur of a mil. The Chidushei Maharmaz (Rav Moshe Zev Margoliyot, siman 459) notes this difficulty. If the Rabbenu Yonah held like the Rosh it is indeed worse after being worked since it was already heated up and we can't apply the shiur mil. He concluded that it is a dispute and after the fact we hold it is kosher if it wasn't a shiur mil even though it was worked. Pri Megadim M"Z 456:2 seems to raise this question as well.</ref> | |||
==Egg Matzah== | ==Egg Matzah== | ||
