Leavened and Unleavened Bread Chapter 6

מִצְוַת עֲשֵׂה מִן הַתּוֹרָה לֶאֱכל מַצָּה בְּלֵיל חֲמִשָּׁה עָשָׂר שֶׁנֶּאֱמַר (שמות יב יח) "בָּעֶרֶב תֹּאכְלוּ מַצֹּת". בְּכָל מָקוֹם וּבְכָל זְמַן. וְלֹא תָּלָה אֲכִילָה זוֹ בְּקָרְבַּן הַפֶּסַח אֶלָּא זוֹ מִצְוָה בִּפְנֵי עַצְמָהּ וּמִצְוָתָהּ כָּל הַלַּיְלָה. אֲבָל בִּשְׁאָר הָרֶגֶל אֲכִילַת מַצָּה רְשׁוּת רָצָה אוֹכֵל מַצָּה רָצָה אוֹכֵל אֹרֶז אוֹ דֹּחַן אוֹ קְלָיוֹת אוֹ פֵּרוֹת. אֲבָל בְּלֵיל חֲמִשָּׁה עָשָׂר בִּלְבַד חוֹבָה. וּמִשֶּׁאָכַל כְּזַיִת יָצָא יְדֵי חוֹבָתוֹ:

It is a positive commandment of the Torah to eat matzah on the night of the fifteenth [of Nisan], as [Exodus 12:18] states: "In the evening, you shall eat matzot." This applies in every place and at every time. Eating [matzah] is not dependent on the Paschal sacrifice. Rather, it is a mitzvah in its own right. The mitzvah may be fulfilled throughout the entire night. Throughout the other days of the festival, eating matzah is left to one's choice: If one desires, one may eat matzah. If one desires, one may eat rice, millet, roasted seeds, or fruit. Nevertheless, on the night of the fifteenth alone, [eating matzah] is an obligation. Once one eats the size of an olive, he has fulfilled his obligation.

בָּלַע מַצָּה יָצָא. בָּלַע מָרוֹר לֹא יָצָא. בָּלַע מַצָּה וּמָרוֹר כְּאֶחָד יְדֵי מַצָּה יָצָא יְדֵי מָרוֹר לֹא יָצָא. שֶׁהַמָּרוֹר כִּטְפֵלָה לַמַּצָּה. כְּרָכָן בְּסִיב וְכַיּוֹצֵא בּוֹ וּבְלָעָן אַף יְדֵי מַצָּה לֹא יָצָא:

A person who swallows matzah [without chewing it] fulfills his obligation. A person who swallows maror [without chewing it] does not fulfill his obligation. A person who swallows matzah and maror together fulfills the obligation of matzah, but not that of maror, for the maror is secondary to the matzah. If he wrapped them in fibers or the like and swallowed them, he does not even fulfill the obligation of matzah.

אָכַל מַצָּה בְּלֹא כַּוָּנָה כְּגוֹן שֶׁאֲנָסוּהוּ עַכּוּ"ם אוֹ לִסְטִים לֶאֱכֹל יָצָא יְדֵי חוֹבָתוֹ. אָכַל כְּזַיִת מַצָּה וְהוּא נִכְפֶּה בְּעֵת שְׁטוּתוֹ וְאַחַר כָּךְ נִתְרַפֵּא חַיָּב לֶאֱכל אַחַר שֶׁנִּתְרַפֵּא. לְפִי שֶׁאוֹתָהּ אֲכִילָה הָיְתָה בְּשָׁעָה שֶׁהָיָה פָּטוּר מִכָּל הַמִּצְוֹת:

A person who eats matzah without the intention [to fulfill the mitzvah] - e.g., gentiles or thieves force him to eat - fulfills his obligation. A person who ate a כזית matzah in delirium, while possessed by an epileptic fit, and afterwards recovered, is obligated to eat another [כזית]. The consumption of [the first כזית] took place while he was free from the obligation to perform any mitzvot.

אֵין אָדָם יוֹצֵא יְדֵי חוֹבַת אֲכִילַת מַצָּה אֶלָּא אִם כֵּן אֲכָלָהּ מֵאֶחָד מֵחֲמֵשֶׁת הַמִּינִין שֶׁנֶּאֱמַר (דברים טז ג) "לֹא תֹאכַל עָלָיו חָמֵץ שִׁבְעַת יָמִים תֹּאכַל עָלָיו מַצּוֹת". דְּבָרִים הַבָּאִים לִידֵי חִמּוּץ אִם אֲכָלָן מַצָּה יָצָא בָּהֶן יְדֵי חוֹבָתוֹ אֲבָל שְׁאָר דְּבָרִים כְּגוֹן אֹרֶז וְדֹחַן וְקִטְנִיּוֹת אֵין יוֹצֵא בָּהֶן יְדֵי מַצָּה לְפִי שֶׁאֵין בָּהֶן חָמֵץ:

A person does not fulfill the obligation of eating matzah unless he partakes [of matzah made] from one of the five species [of grain], as [Deuteronomy 16:3] states: "Do not eat chametz upon it... eat matzot for seven days." [From the verse's association of chametz and matzah, we may derive:] substances which can become leavened may be eaten as matzah to fulfill one's obligation. In contrast, other substances - e.g., rice, millet, and kitniyot - cannot be used to fulfill the obligation of matzah, for they can never become leavened.

הָעוֹשֶׂה עִסָּה מִן הַחִטִּים וּמִן הָאֹרֶז אִם יֵשׁ בָּהּ טַעַם דָּגָן יוֹצֵא בָּהּ יְדֵי חוֹבָתוֹ. עִסַּת הַכְּלָבִים בִּזְמַן שֶׁהָרוֹעִים אוֹכְלִין מִמֶּנָּה יוֹצֵא בָּהּ יְדֵי חוֹבָתוֹ. אֵין הָרוֹעִים אוֹכְלִין מִמֶּנָּה אֵינוֹ יוֹצֵא בָּהּ שֶׁאֵין זוֹ מְשֻׁמֶּרֶת לְשֵׁם מַצָּה. מַצָּה שֶׁלָּשָׁהּ בְּמֵי פֵּרוֹת יוֹצֵא בָּהּ יְדֵי חוֹבָתוֹ בְּפֶסַח. אֲבָל אֵין לָשִׁין אוֹתָהּ בְּיַיִן אוֹ בְּשֶׁמֶן אוֹ חָלָב מִשּׁוּם (דברים טז ג) "לֶחֶם עֹנִי" כְּמוֹ שֶׁבֵּאַרְנוּ. וְאִם לָשׁ וְאָכַל לֹא יָצָא יְדֵי חוֹבָתוֹ. אֵין יוֹצְאִין לֹא בְּפַת מֻרְסָן וְלֹא בְּפַת סֻבִּין. אֲבָל לָשׁ הוּא אֶת הַקֶּמַח בַּסֻּבִּין שֶׁלּוֹ וּבְמוּרְסָנוֹ וְעוֹשֵׂהוּ פַּת וְיוֹצֵא בָּהּ יְדֵי חוֹבָתוֹ. וְכֵן פַּת סלֶת נְקִיָּה בְּיוֹתֵר הֲרֵי זוֹ מֻתֶּרֶת וְיוֹצֵא בָּהּ יְדֵי חוֹבָתוֹ בְּפֶסַח וְאֵין אוֹמְרִין בָּהּ אֵין זֶה לֶחֶם עֹנִי:

A person who makes dough from wheat and rice: if it has the taste of grain, one may fulfill his obligation with it. Dough made as food for dogs: if the shepherds also eat from it, one may fulfill his obligation with it. If the shepherds do not eat from it, one cannot fulfill his obligation by eating it, for it is not watched for the sake of eating matzah. Matzah that was kneaded with fruit juice, one may fulfill one's obligation with it on Pesach. However, [the dough] should not be kneaded with wine, oil, honey, or milk, because of the requirement for poor man's bread, as explained above. A person who kneaded [dough with one of these liquids] does not fulfill his obligation. One cannot fulfill his obligation with matzah made from thin bran or coarse bran. However, one may knead flour together with its bran and make it into a loaf and fulfill one's obligation with it. Similarly, a loaf made with very fine flour is permitted, and a person may fulfill his obligation with it. We do not say: this is not poor man's bread.

אֶחָד מַצָּה שֶׁנֶּאֱפֵית בְּתַנּוּר אוֹ בְּאִלְפָּס. בֵּין שֶׁהִדְבִּיק הַבָּצֵק בַּאִלְפָּס וְאַחַר כָּךְ הִרְתִּיחַ בֵּין שֶׁהִרְתִּיחַ וְאַחַר כָּךְ הִדְבִּיק אֲפִלּוּ אֲפָאָהּ בַּקַּרְקַע הֲרֵי זֶה יוֹצֵא בָּהּ יְדֵי חוֹבָתוֹ. וְכֵן אִם לֹא נַאֲפֵית אֲפִיָּה גְּמוּרָה יוֹצְאִין בָּהּ. וְהוּא שֶׁלֹּא יִהְיוּ חוּטִין שֶׁל בָּצֵק נִמְשָׁכִין מִמֶּנָּה בְּעֵת שֶׁפּוֹרְסָהּ. וְיוֹצְאִין בְּרָקִיק הַשָּׁרוּי וְהוּא שֶׁלֹּא נִמּוֹחַ. אֲבָל מַצָּה שֶׁבִּשְּׁלָהּ אֵינוֹ יוֹצֵא בָּהּ יְדֵי חוֹבָתוֹ בַּאֲכִילָתָהּ שֶׁהֲרֵי אֵין בָּהּ טַעַם פַּת:

[One may fulfill his obligation] with matzah baked in either an oven or a roasting pot. This applies whether the dough was stuck to the roasting pot and then the [pot] was heated, or whether the [pot] was heated and then the [dough] stuck to it. Even if the dough was baked in the ground, one may fulfill his obligation with it. Similarly, even if the matzah was not thoroughly baked, one may fulfill his obligation with it, provided strands of dough will not extend from it when broken. A person may fulfill his obligation with a cake [of matzah] soaked [in other substances], so long as it has not dissolved. However, a person cannot fulfill his obligation with matzah that has been cooked, for it does not have the taste of bread.

אֵין אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בַּאֲכִילַת מַצָּה שֶׁהִיא אֲסוּרָה לוֹ כְּגוֹן שֶׁאָכַל בּוֹ טֶבֶל אוֹ מַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלָה תְּרוּמָתוֹ אוֹ שֶׁגְּזָלָהּ. זֶה הַכְּלָל כָּל שֶׁמְּבָרְכִין עָלָיו בִּרְכַּת הַמָּזוֹן יוֹצֵא בּוֹ יְדֵי חוֹבָתוֹ וְכָל שֶׁאֵין מְבָרְכִין עָלָיו בִּרְכַּת הַמָּזוֹן אֵין יוֹצֵא בּוֹ יְדֵי חוֹבָתוֹ:

A person cannot fulfill his obligation by eating matzah which is forbidden to him; for example, a person who ate [matzah made from] tevel, [matzah made from] the first tithe from which terumat [ma'aser] had not been separated, or [matzah] that was stolen. This is the governing principle: All [matzah] upon which the grace after meals is recited may be used to fulfill one's obligation. If the grace after meals may not be recited upon it, it may not be used to fulfill one's obligation.

הַכֹּהֲנִים יוֹצְאִין בְּחַלָּה וּבִתְרוּמָה אַף עַל פִּי שֶׁהִיא מַצָּה שֶׁאֵינָהּ רְאוּיָה לְכָל אָדָם. וְכֵן יוֹצְאִין בְּמַצָּה שֶׁל מַעֲשֵׂר שֵׁנִי בִּירוּשָׁלַיִם. אֲבָל אֵין יוֹצְאִין בְּמַצָּה שֶׁל בִּכּוּרִים אֲפִלּוּ בִּירוּשָׁלַיִם מִפְּנֵי שֶׁהַבִּכּוּרִים אֵין לָהֶם הֶתֵּר בְּכָל הַמּוֹשָׁבוֹת. וּמַעֲשֵׂר שֵׁנִי אֶפְשָׁר שֶׁיִּפָּדֶה וְיֵאָכֵל בְּכָל מָקוֹם. וְכָתוּב (שמות יב כ) "בְּכל מוֹשְׁבֹתֵיכֶם תֹּאכְלוּ מַצּוֹת" מַצָּה הָרְאוּיָה לְהֵאָכֵל בְּכָל הַמּוֹשָׁבוֹת הוּא שֶׁיּוֹצְאִין בָּהּ יְדֵי חוֹבָה:

The priests may fulfill their obligation with [matzot made from] Challah or terumah even though it is matzah which is not suited to be eaten by all people. Similarly, a person may fulfill his obligation with matzah [made] from ma'aser sheni [if he is] in Jerusalem. However, one may not fulfill his obligation with matzah made from bikkurim even [if he is] in Jerusalem. [The difference is] because there is no permissible way of eating bikkurim in all [Jewish] settlements. [In contrast,] ma'aser sheni can be redeemed and eaten in all [Jewish] settlements. [Our Sages interpreted Exodus 12:20,] which states: "Eat matzot in all of your settlements," [to imply that] only matzah that is fit to be eaten in all settlements may be used to fulfill one's obligation.

חַלּוֹת תּוֹדָה וּרְקִיקֵי נָזִיר שֶׁעָשׂוּ אוֹתָן לְעַצְמָן אֵין יוֹצְאִין בָּהֶן שֶׁנֶּאֱמַר (שמות יב יז) "וּשְׁמַרְתֶּם אֶת הַמַּצּוֹת" מַצָּה הַמִּשְׁתַּמֶּרֶת לְעִנְיַן מַצָּה בִּלְבַד הוּא שֶׁיּוֹצְאִין בָּהּ אֲבָל זוֹ מִשְׁתַּמֶּרֶת לְעִנְיַן הַזֶּבַח. וְאִם עֲשָׂאָן לִמְכֹּר בַּשּׁוּק הֲרֵי זֶה יוֹצֵא בָּהּ יְדֵי חוֹבָתוֹ. שֶׁהָעוֹשֶׂה לִמְכֹּר בַּשּׁוּק דַּעְתּוֹ שֶׁאִם לֹא יִמָּכְרוּ יֹאכַל אוֹתָן וְנִמְצָא בִּשְׁעַת עֲשִׂיָּתָן שְׁמָרָן לְשֵׁם מַצָּה:

Loaves from the thanksgiving offering and cakes from the Nazirite offering, which an individual made for his personal use, may not be used to fulfill one's obligation, [as can be implied] from the statement [Exodus 12:17]: "And you shall watch the matzot." Matzah which is watched with the sole intention [that it be used to fulfill the mitzvah] of matzah may be used to fulfill one's obligation. However, this matzah is also watched with the intention of [being used for a] sacrifice. Those that were made to be sold in the marketplace, [the baker] has the intention that if they are not sold, he will eat them. Therefore, while he was making them he [also] watched for the sake of matzah.

הַכּל חַיָּבִין בַּאֲכִילַת מַצָּה אֲפִלּוּ נָשִׁים וַעֲבָדִים. קָטָן שֶׁיָּכוֹל לֶאֱכל פַּת מְחַנְּכִין אוֹתוֹ בְּמִצְוֹת וּמַאֲכִילִין אוֹתוֹ כְּזַיִת מַצָּה. חוֹלֶה אוֹ זָקֵן שֶׁאֵינוֹ יָכוֹל לֶאֱכל שׁוֹרִין לוֹ רָקִיק בְּמַיִם וּמַאֲכִילִין אוֹתוֹ וְהוּא שֶׁלֹּא נִמּוֹחַ:

All are obligated to [fulfill the mitzvah to] eat matzah, even women and slaves. A minor [old enough to eat bread] should be trained in [the fulfillment of] mitzvot and be given an olive's size of matzah to eat. [For] a sick or elderly person who cannot eat, we can soak a cake [of matzah] in water and feed it to him, provided it does not dissolve.

מִדִּבְרֵי סוֹפְרִים שֶׁאֵין מַפְטִירִין אַחַר מַצָּה כְּלוּם וַאֲפִלּוּ קְלָיוֹת וֶאֱגוֹזִים וְכַיּוֹצֵא בָּהֶן. אֶלָּא אַף עַל פִּי שֶׁאָכַל מַצָּה וְאָכַל אַחֲרֶיהָ מַאֲכָלוֹת אֲחֵרוֹת וּפֵרוֹת וְכַיּוֹצֵא בָּהֶן חוֹזֵר וְאוֹכֵל כְּזַיִת מַצָּה בָּאַחֲרוֹנָה וּפוֹסֵק:

It is a Rabbinic ordinance that nothing at all is eaten after the matzah, not even roasted seeds, nuts, or the like. Rather, even though one ate matzah and afterwards, ate other foods, fruit, and the like, one returns and eats a second olive's size of matzah at the end [of the meal] and ceases [eating].

אָסְרוּ חֲכָמִים לֶאֱכֹל מַצָּה בְּעֶרֶב הַפֶּסַח כְּדֵי שֶׁיִּהְיֶה הֶכֵּר לַאֲכִילָתָהּ בָּעֶרֶב. וּמִי שֶׁאָכַל מַצָּה בְּעֶרֶב הַפֶּסַח מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת עַד שֶׁתֵּצֵא נַפְשׁוֹ. וְכֵן אָסוּר לֶאֱכֹל עֶרֶב הַפֶּסַח מִקֹּדֶם הַמִּנְחָה כִּמְעַט. כְּדֵי שֶׁיִּכָּנֵס לַאֲכִילַת מַצָּה בְּתַאֲוָה. אֲבָל אוֹכֵל הוּא מְעַט פֵּרוֹת אוֹ יְרָקוֹת וְלֹא יְמַלֵּא כְּרֵסוֹ מֵהֶן. וַחֲכָמִים הָרִאשׁוֹנִים הָיוּ מַרְעִיבִין עַצְמָן עֶרֶב הַפֶּסַח כְּדֵי לֶאֱכֹל מַצָּה בְּתַאֲוָה וְיִהְיוּ מַצּוֹת חֲבִיבוֹת עָלָיו. אֲבָל בִּשְׁאָר עַרְבֵי שַׁבְּתוֹת אוֹ עַרְבֵי יָמִים טוֹבִים אוֹכֵל וְהוֹלֵךְ עַד שֶׁתֶּחְשַׁךְ:

The Sages forbade a person from eating matzah on Pesach eve, in order for there to be a distinction between [partaking of it as food] and eating it on the evening [of the fifteen as a mitzvah.] Whoever eats matzah on Pesach eve is given "stripes for rebellion" until his soul expires. Similarly, it is forbidden to eat on Pesach evening from slightly before the time of Minchah, in order that one will approach eating matzah with appetite. However, one may eat some fruit or vegetables, but should not fill up on them. The Sages of the former generations would starve themselves on Pesach eve so that they would eat matzah with appetite, and thus hold the mitzvot as dear. In contrast, on the eve of Sabbaths or other festivals, one may continue eating until darkness.