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Motzei Matzah: Difference between revisions

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# 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. Yachava Daat 1:14 recommends using handmade matzah for the mitzvah but for the rest of pesach machine matzah is fine.
# 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. Yachava Daat 1:14 recommends using handmade matzah for the mitzvah but for the rest of pesach machine matzah is fine.
* Does making matzah require kneading and baking lishma or it just needs to be guarded lishma? The Gemara Pesachim 40a is clear that it is necessary to have shimur for kneading and baking. (Regarding whether preparations before kneading need shimur, see [[#Shemura Matzah]].) One application that clarifies this requirement is whether it is sufficient for a non-Jew to bake the matzah while a Jew is watching that it isn't chametz. The Raah held that it should be acceptable since it is only necessary to guard that the matzah doesn't become chametz and it isn't necessary for the Jew to do any kneading or baking himself. The Raah himself thought it was the halacha but in practice wasn't lenient. The Ritva says based on the Rabbenu Chananel like the Raah. However, the Ritva himself disagrees and thinks that having a Jew watch the non-Jew make the matzah is invalid since it lacks lishma. He says that it depends on whether stam is lishma and concludes that the stam of a non-Jew is not lishma. He supports his contention from the Bahag and the Geon Rav Cohen Tzedek. In the footnote (fnt. 744), the Ritz Geyitz pp. 92-3, Teshuvot Geonim Shaarei Teshuva 298, Shiltot, Meiri quoting the Raavad, and Rashba teshuva 1:26 are quoted as agreeing with the Ritva. Bet Yosef 460:1 cites the Rashba teshuva 1:26, 593, 3:259 and Hagahot Maimoniyot 6:1 citing the Ravyah 480 also being strict. However, the Orchot Chaim (Chametz Umatzah ch. 116 cited by Bet Yosef) quotes Rashi, Rif, and Ramban as holding like the Raah and it doesn't matter who does the kneading or baking. Darkei Moshe 460:1 quotes the Maharil (Afiyat Matzot ch. 70) who was lenient if there's no other solution but the Darkei Moshe disagrees. Bach 460:1, Magen Avraham 460, and Taz 460:1 accept the Maharil. Mishna Brurah 460:3 is strict though he cites the Magen Avraham as the minority opinion.
* Does making matzah require kneading and baking lishma or it just needs to be guarded lishma? The Gemara Pesachim 40a is clear that it is necessary to have shimur for kneading and baking. (Regarding whether preparations before kneading need shimur, see [[#Shemura Matzah]].) One application that clarifies this requirement is whether it is sufficient for a non-Jew to bake the matzah while a Jew is watching that it isn't chametz. The Raah held that it should be acceptable since it is only necessary to guard that the matzah doesn't become chametz and it isn't necessary for the Jew to do any kneading or baking himself. The Raah himself thought it was the halacha but in practice wasn't lenient. The Ritva says based on the Rabbenu Chananel like the Raah. However, the Ritva himself disagrees and thinks that having a Jew watch the non-Jew make the matzah is invalid since it lacks lishma. He says that it depends on whether stam is lishma and concludes that the stam of a non-Jew is not lishma. He supports his contention from the Bahag and the Geon Rav Cohen Tzedek. In the footnote (fnt. 744), the Ritz Geyitz pp. 92-3, Teshuvot Geonim Shaarei Teshuva 298, Shiltot, Meiri quoting the Raavad, and Rashba teshuva 1:26 are quoted as agreeing with the Ritva. Bet Yosef 460:1 cites the Rashba teshuva 1:26, 593, 3:259 and Hagahot Maimoniyot 6:1 citing the Ravyah 480 also being strict. However, the Orchot Chaim (Chametz Umatzah ch. 116 cited by Bet Yosef) quotes Rashi, Rif, and Ramban as holding like the Raah and it doesn't matter who does the kneading or baking. Darkei Moshe 460:1 quotes the Maharil (Afiyat Matzot ch. 70) who was lenient if there's no other solution but the Darkei Moshe disagrees. Bach 460:1, Magen Avraham 460, and Taz 460:1 accept the Maharil. Mishna Brurah 460:3 is strict though he cites the Magen Avraham as the minority opinion.
* Chazon Ish OC 6:10 is lenient to consider the spinning of the strings to be lishma when done by machine. He reasons that since the first action is attributed to a human action and is lishma everything that continues is considered to be lishma as well. Chut Shani Pesach pp. 147-8 applies that Chazon Ish about tzitzit for matzah but says that in practice the Chazon Ish was strict unless it was hard for someone since the mesora was to use handmade matzah and not the machine matzot.
* [https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=31 Chazon Ish OC 6:10] is lenient to consider the spinning of the strings to be lishma when done by machine. He reasons that since the first action is attributed to a human action and is lishma everything that continues is considered to be lishma as well. Chut Shani Pesach pp. 147-8 applies that Chazon Ish about tzitzit for matzah but says that in practice the Chazon Ish was strict unless it was hard for someone since the mesora was to use handmade matzah and not the machine matzot.
* Is pressing a button considered grama or lishma? Maharsham 4:129 holds that pressing a button is considered removing an obstacle (''hasarat hamoneya'') and is grama and not lishma. Chesed Lavraham OC 1:3 holds that kneading and baking matzah don't need to be done by a human being, it just needs to be lishma and that is accomplished by the person who pressed the button. Achiezer 3:69 agrees as well as Har Tzvi 1:10 implies.  
* Is pressing a button considered grama or lishma? Maharsham 4:129 holds that pressing a button is considered removing an obstacle (''hasarat hamoneya'') and is grama and not lishma. Chesed Lavraham OC 1:3 holds that kneading and baking matzah don't need to be done by a human being, it just needs to be lishma and that is accomplished by the person who pressed the button. Achiezer 3:69 agrees as well as Har Tzvi 1:10 implies.  
* Is it possible to recite a bracha on matzah that isn't made lishma? Yachava Daat 1:14 cites the Oneg Yom Tov 42 and Aznei Yehoshua 1 who hold that it is possible to recite a bracha for a matzah that isn't lishma since at least it fulfills the mitzvah of eating matzah.</ref>
* Is it possible to recite a bracha on matzah that isn't made lishma? Yachava Daat 1:14 cites the Oneg Yom Tov 42 and Aznei Yehoshua 1 who hold that it is possible to recite a bracha for a matzah that isn't lishma since at least it fulfills the mitzvah of eating matzah.</ref>
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