Rambam — 3 Perakimרמב״ם ג׳ פרקים

א׳אֵין אָסוּר מִשּׁוּם חָמֵץ בְּפֶסַח אֶלָּא חֲמֵשֶׁת מִינֵי דָּגָן בִּלְבַד. וְהֵם שְׁנֵי מִינֵי חִטִּים שֶׁהֵן הַחִטָּה וְהַכֻּסֶּמֶת. וּשְׁלֹשָׁה מִינֵי הַשְּׂעוֹרִים שֶׁהֵן הַשְּׂעוֹרָה וְשִׁבּלֶת שׁוּעָל וְהַשִּׁפּוֹן. אֲבָל קִטְנִיּוֹת כְּגוֹן אֹרֶז וְדֹחַן וּפוֹלִים וַעֲדָשִׁים וְכַיּוֹצֵא בָּהֶן אֵין בָּהֶן מִשּׁוּם חָמֵץ אֶלָּא אֲפִלּוּ לָשׁ קֶמַח אֹרֶז וְכַיּוֹצֵא בּוֹ בְּרוֹתְחִין וְכִסָּהוּ בִּבְגָדִים עַד שֶׁנִּתְפַּח כְּמוֹ בָּצֵק שֶׁהֶחֱמִיץ הֲרֵי זֶה מֻתָּר בַּאֲכִילָה שֶׁאֵין זֶה חִמּוּץ אֶלָּא סֵרָחוֹן:

¹The prohibition against chametz applies only to the five species of grain. They include two species of wheat: wheat and spelt; and three species of barley: barley, oats, and rye.However, kitniyot - e.g., rice, millet, beans, lentils and the like - do not become leavened. Even if one kneads rice flour or the like with boiling water and covers it with fabric until it rises like dough that has become leavened, it is permitted to be eaten. This is not leavening, but rather the decay [of the flour].

ב׳חֲמֵשֶׁת מִינֵי דָּגָן אֵלּוּ אִם לָשָׁן בְּמֵי פֵּרוֹת בִּלְבַד בְּלֹא שׁוּם מַיִם לְעוֹלָם אֵין בָּאִין לִידֵי חִמּוּץ אֶלָּא אֲפִלּוּ הִנִּיחָן כָּל הַיּוֹם עַד שֶׁנִּתְפַּח הַבָּצֵק מֻתָּר בַּאֲכִילָה [ג.] שֶׁאֵין מֵי פֵּרוֹת מַחְמִיצִין אֶלָּא מַסְרִיחִין. וּמֵי פֵּרוֹת הֵן כְּגוֹן יַיִן וְחָלָב וּדְבַשׁ וְשֶׁמֶן זַיִת וּמֵי תַּפּוּחִים וּמֵי רִמּוֹנִים וְכָל כַּיּוֹצֵא בָּהֶן מִשְּׁאָר יֵינוֹת וּשְׁמָנִים וּמַשְׁקִין. וְהוּא שֶׁלֹּא יִתְעָרֵב בָּהֶן שׁוּם מַיִם בָּעוֹלָם. וְאִם נִתְעָרֵב בָּהֶן מַיִם כָּל שֶׁהוּא הֲרֵי אֵלּוּ מַחְמִיצִין:

²With regard to these five species of grain: If [flour from these species] is kneaded with fruit juice alone1מי פירות literally means "the water of fruit." However, as the halachah explains, the practical application of the term is much broader. without any water, it will never become leavened. Even if [flour] is placed in [these juices] the entire day until the dough rises, it is permitted to be eaten [on Pesach],2This halachah is a matter of controversy among the commentators. In his commentary on the Mishnah (Pesachim 3:1), the Rambam makes similar statements. However, in the Oxford manuscript of that text, the words "permitted to be eaten" are crossed out and replaced with the words "one is not obligated for כרת." However, it appears that this emendation was made by Rav Avraham, the Rambam's son, and not the Rambam himself.The Shulchan Aruch (Orach Chayim 462:1) permits the use of fruit juice. However, the Ramah (462:4) states that it is Ashkenazic custom not to use fruit juice for matzah on Pesach out of the fear that some water might perhaps be mixed together with it (see below). Nevertheless, he does allow leniency for people who are ill or sick and have difficulty eating normal matzah.Among the present day applications of this concept is commercially produced "egg matzah." According to the above guidelines, in the Ashkenazic community, such matzah:a) cannot be used in the Seder, as explained in the commentary to Halachah 6:2;b) must contain only eggs and fruit juice, with no water whatsoever;c) even so, should be eaten only by those with medical problems that prevent them from eating normal matzah. for fruit juice does not cause [dough] to become leavened.3and thus become chametz. Rather, It merely causes [the flour] to decay.4Nevertheless, dried out wine dregs which have fermented do cause the dough to become leavened (Tosefot, Pesachim 28b).The following are [included in the category] of fruit juice: wine, milk, honey,5The Hagahot Maimoni explains that this applies to both bee and date honey. olive oil, apple juice,6The dough is permitted even if the apple juice has begun to ferment. pomegranate juice and all other similar wines, oils, and beverages.7Shulchan Aruch HaRav (Orach Chayim 462:2) defines מי פירות as: "any liquid that is not derived from water... even if it does not come from produce."This applies so long as no water whatsoever is mixed with them. If any water is mixed with them, they cause [the flour] to become leavened.8Indeed, when water is mixed with these juices, the dough becomes leavened much faster than if it had been mixed with water alone. Generally, dough can be left eighteen minutes before it becomes leavened, but the limit for dough made from a mixture of these liquids and water is much less (Shulchan Aruch, Orach Chayim 462:2). See commentary to Halachah 20.

ג׳אֵין מְבַשְּׁלִין חִטִּים בְּמַיִם כְּגוֹן רִיפוֹת וְלֹא קֶמַח כְּגוֹן לְבִיבוֹת. וְאִם בִּשֵּׁל הֲרֵי זֶה חָמֵץ גָּמוּר וְהוּא שֶׁיִּתְבַּקְּעוּ בַּתַּבְשִׁיל. אֵין קוֹלִין אֶת הַבָּצֵק בְּשֶׁמֶן עַל הַמַּחֲבַת. אֲבָל מְבַשְּׁלִין אֶת הַפַּת וְאֶת הַקֶּמַח הַקָּלוּי. וְאִם הִרְתִּיחַ הַמַּיִם הַרְבֵּה וְאַחַר כָּךְ הִשְׁלִיךְ לְתוֹכָן הַקֶּמַח הֲרֵי זֶה מֻתָּר מִפְּנֵי שֶׁהוּא מִתְבַּשֵּׁל מִיָּד קֹדֶם שֶׁיַּחְמִיץ. וּכְבָר נָהֲגוּ בְּשִׁנְעָר וּבִסְפָרַד וּבְכָל הַמַּעֲרָב לֶאֱסֹר דָּבָר זֶה גְּזֵרָה שֶׁמָּא לֹא יַרְתִּיחַ הַמַּיִם יָפֶה יָפֶה:

³[On Pesach,] we should not cook wheat in water1Though raw wheat itself is not chametz, once wheat or flour is mixed with water, it becomes leavened within eighteen to twenty-four minutes. (See Halachah 12.) Less time is required when heat is applied to it. Hence, cooking or baking with wheat or flour on Pesach must be carried out under careful guidelines. - for example, cracked wheat2wheat served as a grain. - or flour [in water] - for example, dough balls.3A dish resembling kneidlach, but made with regular flour rather than matzah meal. If one cooks [either of the above]4behold, it is absolutely chametz - for the wheat or flour has become leavened. - behold, it is absolutely chametz. This applies5This clause obviously refers only to cooking wheat. if [the kernels] crack open within the dish.6the cracking open of the kernels is a sign that the wheat has expanded because of leavening.We may not fry dough7made with water in oil in a frying pan.8The Maggid Mishneh explains that oil is considered מי פירות and, hence, will cause the dough to become leavened. (See also Nodah BiYhudah, Vol. II, Responsum 57.) However, we may cook a loaf [of matzah]9Pesachim 39b states that once matzah has been baked, it can be cooked again without the fear of leavening. Similarly, it can be ground into meal, and then used as flour without the fear of becoming chametz. (See also Shulchan Aruch, Orach Chayim 463:3.)This law is the basis of the widely practiced leniency of cooking and baking with matzah meal. Nevertheless, certain Ashkenazic communities refrain from using matzah meal because of the custom of שרויה, gebruks. Rav Shneur Zalman of Liadi (Responsum VI; see also Sha'arei Teshuvah, Orach Chayim 460:10) writes that it is possible that some of the dough was not baked thoroughly and some flour remaining in it could become chametz when cooked again. or roasted flour.10Once flour has become roasted, it will not become leavened. However, we must differentiate between roasted flour and flour made from roasted wheat; the latter flour may not be used on Pesach. (See Halachah 5.) The Pri Chadash even questions the leniency of using roasted flour. If one boiled a lot of water and, afterwards, placed flour into it11behold, it is permitted because it -- the flour - behold, it is permitted, because it is cooked immediately, before it could become leaven.12This practice was permitted only when the water was absolutely boiling at the time the flour was placed in it. [Nevertheless,] it is accepted custom in Babylonia, Spain, and the entire western [diaspora] to forbid this practice. This has been decreed lest one not boil the water well enough.13The Shulchan Aruch (Orach Chayim 454:3) states: "At present, there are none who know how to boil foods in this manner. Hence, all boiling is forbidden."

ד׳מֻתָּר לְבַשֵּׁל הַדָּגָן אוֹ הַקֶּמַח בְּמֵי פֵּרוֹת. וְכֵן בָּצֵק שֶׁלָּשׁוֹ בְּמֵי פֵּרוֹת אִם בִּשְּׁלוֹ בְּמֵי פֵּרוֹת אוֹ קָלָהוּ עַל הַמַּחֲבַת בְּשֶׁמֶן הֲרֵי זֶה מֻתָּר שֶׁמֵּי פֵּרוֹת אֵינָן מַחְמִיצִין:

⁴It is permissible to cook grain or flour in fruit juice.1Baking dough kneaded with מי פירות was discussed in Halachah 2. The present halachah explains that flour mixed with those liquids will not become leavened even when cooked or fried. Thus, dough which was kneaded with fruit juice, cooked with fruit juice, or fried with oil in a frying pan is permitted, for fruit juice does not cause leavening.2As explained above, it is Ashkenazic custom not to use dough or flour cooked with these liquids.

ה׳כַּרְמֶל שֶׁמְּהַבְהֲבִין אוֹתוֹ בָּאוּר וְטוֹחֲנִין אוֹתוֹ אֵין מְבַשְּׁלִין אֶת הַקֶּמַח שֶׁלּוֹ בְּמַיִם שֶׁמָּא לֹא נִקְלָה בָּאוּר יָפֶה וְנִמְצָא מַחֲמִיץ כְּשֶׁמְּבַשְּׁלִין אוֹתוֹ. וְכֵן כְּשֶׁמּוֹלְלִין הַקְּדֵרוֹת הַחֲדָשׁוֹת אֵין מְבַשְּׁלִין בָּהֶן אֶלָּא מַצָּה אֲפוּיָה שֶׁחָזְרוּ וְטָחֲנוּ אוֹתָהּ אֲבָל קֶמַח קָלִי אָסוּר שֶׁמָּא לֹא קָלָהוּ יָפֶה וְיָבוֹא לִידֵי חִמּוּץ:

⁵Roasted grain1Once wheat is roasted, flour that is made from it will never become leavened. which is singed in fire2lightly roasted in order to dry out any moisture. and then ground [into flour]: That flour should not be cooked with water, lest it has not been roasted well in the fire, and thus will become leavened when cooked.3Rabbenu Manoach explains that this law applies only to light roasting. If grain is roasted thoroughly, its flour may be used. However, in instances of this nature, the Rabbis would rather forbid such practices entirely than allow a loosely defined leniency. (See Shulchan Aruch, Orach Chayim 463:3.)Similarly, when preparing new pots,4מלל, the word used by the Rambam, means "husk." In his dictionary, Rabbenu Tanchum of Jerusalem explains the derivation of this term:They take fresh barley, singe it, dry it, and grind it into flour. Afterwards, it is cooked until it is soft... and then, it is poured into new pots to reduce their porosity.In his commentary on the Mishneh Torah, Rav Kapach notes that such practices are still followed in Yemen today. we should not cook in them anything other than matzah that was baked and then ground into flour.5matzah meal. As explained in Halachah 4, once matzah has been baked, it will never become leavened. It is forbidden to do so with roasted flour, for perhaps it will not be roasted well, and thus may become leaven.6This statement is slightly problematic, for Halachah 4 mentioned that we may cook with roasted flour.

ו׳אֵין בּוֹלְלִין אֶת הַשְּׂעוֹרִין בְּמַיִם בְּפֶסַח מִפְּנֵי שֶׁהֵן רָפִין וּמַחְמִיצִין בִּמְהֵרָה. וְאִם בָּלַל אִם רָפוּ כְּדֵי שֶׁאִם הִנִּיחָן עַל פִּי הַבִּיב שֶׁאוֹפִין עָלָיו הַחַלּוֹת יִתְבַּקְּעוּ הֲרֵי אֵלּוּ אֲסוּרִין. וְאִם לֹא הִגִּיעוּ לְרִפְיוֹן זֶה הֲרֵי אֵלּוּ מֻתָּרִין:

⁶We do not stir barley in water on Pesach [to remove its husks],1Rabbenu Manoach explains that the kernels of grain were placed in hot water, stirred vigorously, and then crushed to remove the husks. because [the kernels] are soft and become leavened rapidly. If one did stir [barley] in water and [the kernels] softened to the point2The cracking open of the kernels would be the clearest sign that the grain had become leavened. However, even if the leavening process has reached the point that if they were placed at the opening to a roasting pan3Our translation of ביב follows Rav Yitzchak Alfasi and Rabbenu Chanan'el. See also Halachah 22. However, Rashi (Pesachim 40a) provides a different and more lenient interpretation. upon which loaves were usually baked, they would burst open - behold, they are forbidden.4This is a very stringent measure. Once barley kernels are exposed to water, they will burst open shortly after being exposed to heat of this nature. If they have not reached this degree of softness, they are permitted.

ז׳הַחִטִּים מֻתָּר לִבְלל אוֹתָן בְּמַיִם כְּדֵי לְהָסִיר סֻבָּן וְטוֹחֲנִין אוֹתָן מִיָּד כְּדֶרֶךְ שֶׁטּוֹחֲנִין הַסּלֶת. וּכְבָר נָהֲגוּ כָּל יִשְׂרָאֵל בְּשִׁנְעָר וּבְאֶרֶץ הַצְּבִי וּבִסְפָרַד וּבְעָרֵי הַמַּעֲרָב שֶׁלֹּא יִבְלְלוּ הַחִטִּים בְּמַיִם גְּזֵרָה שֶׁמָּא יִשְׁהוּ וְיַחֲמִיצוּ:

⁷It is permissible to stir wheat [kernels] in water to remove the bran,1Wheat kernels are firmer than barley kernels. and then immediately2Once the grain has come in contact with water and it is left untended for the time it takes a person to walk a mil, it will become leavened. (See Shulchan Aruch, Orach Chayim 467:2.) grind them, as is done when grinding fine flour.3The commentaries note that in Hilchot Ma'aseh HaKorbanot 12:20, the Rambam states that the grain used for the meal offerings was not stirred in water, lest it become leavened. Among the resolutions offered to this difficulty is that chametz is a severe prohibition, and greater care would be taken. [Nevertheless,] all Jews in Babylonia, Eretz Yisrael,4Gittin 57a explains why the term ארץ צבי is used as a reference for Eretz Yisrael. Spain, and the cities of the western [diaspora] have accepted the custom of not stirring wheat in water.5Rabbenu Manoach mentions that this custom was several hundred years old in his time (approx. 1200 CE). Pesachim 40a mentions that even in Talmudic times, a בעל נפש (a person precise in the observance of the commandments) would not use wheat that had been stirred. The Shulchan Aruch (Orach Chayim 453:5) states that stirring wheat is "prohibited." This decree [was instituted] lest [the kernels] be left aside and become leavened.6i.e., the fear is not that the wheat will become leavened while the bran is being removed, but rather, that after it has been removed, it will be left to become leavened.

ח׳תַּבְשִׁיל שֶׁנִתְבַּשֵּׁל וְנִמְצְאוּ בּוֹ שְׂעוֹרִים אוֹ חִטִּים אִם נִתְבַּקְּעוּ הֲרֵי כָּל הַתַּבְשִׁיל אָסוּר שֶׁהֲרֵי נִתְעָרֵב בּוֹ הֶחָמֵץ. וְאִם לֹא נִתְבַּקְּעוּ מוֹצִיאִין אוֹתָן וְשׂוֹרְפָן וְאוֹכְלִין שְׁאָר הַתַּבְשִׁיל. שֶׁאֵין הַדָּגָן שֶׁנִּבְלַל וְלֹא נִתְבַּקֵּעַ חָמֵץ גָּמוּר שֶׁל תּוֹרָה. וְאֵינוֹ אֶלָּא מִדִּבְרֵי סוֹפְרִים:

⁸A dish that was cooked, and barley or wheat1Some authorities recommend more severe laws for wheat than for barley, but the Rambam equates the two. was discovered inside it:2One kernel of grain can create difficulties, for even the slightest amount of chametz that is mixed together with other foods causes them to be forbidden (Halachah 5 above). If the grains have cracked open,3they have surely become chametz. Hence, the entire dish is forbidden, for chametz has become mixed together with it.4Furthermore, the pot and utensils with which it was cooked are also forbidden during Pesach. If they have not cracked open,5Halachah 6 above mentions a more severe measure. However, that ruling concerns the kernels of grain themselves, while our law deals with their effect on another dish, which is merely a Rabbinic ordinance. Hence, greater leniency is shown (Maggid Mishneh). they6the barley or wheat itself must be removed and burned,7as if they were chametz but the remainder of the dish may be eaten.8The Shulchan Aruch (Orach Chayim 467:9) accepts this ruling. However, the Ramah and the other major Ashkenazic authorities forbid use of this dish. However, the Taz allows the dish to be sold to a gentile. [This ruling was given] because grain that has been stirred in water without cracking open is not actual leaven as forbidden by the Torah. It is only a Rabbinic [ordinance].

ט׳מִשּׁוּם שֶׁנֶּאֱמַר (שמות יב יז) "וּשְׁמַרְתֶּם אֶת הַמַּצּוֹת" כְּלוֹמַר הִזָּהֲרוּ בַּמַּצָּה וְשִׁמְרוּ אוֹתָהּ מִכָּל צַד חִמּוּץ. לְפִיכָךְ אָמְרוּ חֲכָמִים צָרִיךְ אָדָם לִזָּהֵר בְּדָגָן שֶׁאוֹכֵל מִמֶּנּוּ בַּפֶּסַח שֶׁלֹּא יָבוֹא עָלָיו מַיִם אַחַר שֶׁנִּקְצַר עַד שֶׁלֹּא יִהְיֶה בּוֹ שׁוּם חִמּוּץ. דָּגָן שֶׁנִּטְבַּע בַּנָּהָר אוֹ שֶׁנָּפַל עָלָיו מַיִם כְּשֵׁם שֶׁאָסוּר לְאָכְלוֹ כָּךְ אָסוּר לְקַיְּמוֹ אֶלָּא מוֹכְרוֹ לְיִשְׂרָאֵל וּמוֹדִיעוֹ כְּדֵי שֶׁיֹּאכְלֶנּוּ קֹדֶם הַפֶּסַח. וְאִם מְכָרוֹ לְנָכְרִי קֹדֶם הַפֶּסַח מוֹכֵר מְעַט לְכָל אֶחָד וְאֶחָד כְּדֵי שֶׁיִּכְלֶה קֹדֶם הַפֶּסַח שֶׁמָּא יַחֲזֹר הַנָּכְרִי וְיִמְכְּרֶנּוּ לְיִשְׂרָאֵל:

⁹[Exodus 12:17] states: "Keep watch over the matzot"1Some ancient manuscripts of the Mishneh Torah include these two lines in the previous halachah, but all published texts follow this division. - i.e., be careful of the matzot and protect them from any possibility of becoming chametz.2Furthermore, as evident from Halachah 6:5, this verse also implies that the flour and the matzot made from it must be watched with the specific intent that they be used for the mitzvah of eating matzah on Pesach.The above is the source for the practice of eating shemurah matzah, matzah made from grain which has been watched to ensure that it did not become chametz and prepared with the intent that it be used for the mitzvah of eating matzah. The use of such matzah during the Seder is an absolute requirement (Shulchan Aruch, Orach Chayim 460), and it is advisable to use it throughout the holiday. Therefore, our Sages declared: A person must be careful regarding the grain which he eats on Pesach3Pesachim 40a relates that Ravvah would tell the harvesters cutting wheat for Pesach: "Have the intent that this grain be used for the mitzvah of matzah." and [make sure] that no water has come in contact with it4The chronicles of Jewish community life in both Eastern Europe and North Africa relate how the harvest of the wheat used for matzah was always begun at noontime, long after the morning dew had risen. after it has been harvested,5Based on the above passage from Pesachim, Rav Yitzchak Alfasi and the Rambam require that the grain be watched from the time of harvesting onward. Nevertheless, Rabbenu Asher follows a more lenient policy and does not require the wheat to be watched until it is ground. [Rabbenu Nissim explains that even Rav Yitzchak Alfasi only recommended watching the matzah from harvesting as a pious measure, and not as an absolute rule.]The Shulchan Aruch (Orach Chayim 453:4) explains that it is preferable to use grain that has been watched from harvesting; as a minimum requirement, one must use grain that has been watched from the time it has been ground into flour. If there is no other alternative, one may buy flour in the marketplace and begin watching from the time the dough is kneaded.The Mishnah Berurah clarifies the latter point explaining that where grain is washed or submerged in water before grinding it into flour, such grain may not be used for matzah. (This practice is still common in many communities.) In practice, most shemurah matzah made at present is watched from the time the grain was harvested. so that it will not have become chametz at all.6However, before the grain is cut, no precautions are ordinarily necessary. Nevertheless, the Shulchan Aruch (Orach Chayim 467:5) mentions that if the wheat kernels have dried out and no longer need nurture from the land, they can become chametz.Grain which sunk in a river or7Pesachim 40b mentions a ship which sank carrying a cargo of wheat. After the ship was recovered, Ravvah allowed the wheat to be sold. From that example, we can derive concepts governing all instances where grain came in contact with water,8Rabbenu Manoach emphasizes that this halachah applies to wheat kernels that have not split open. Had they split open, a Jewish purchaser would immediately notice the fact and there would be no need to inform him. just as it is forbidden to eat from it [on Pesach], it is forbidden to keep [possession of] it.9Halachah 7 mentioned that one could stir wheat in water to remove the husks without it becoming chametz. Since the wheat was constantly being agitated, it would not become leavened. In contrast, this halachah contains a more stringent ruling, for the grain was left at rest (Tzafnat Paneach). Rather, he should10preferably sell it to a Jew11and not a gentile [before it becomes prohibited]12after the fifth hour on the fourteenth of Nisan and inform him [about its nature], so that he can eat it before Pesach.13If he does not inform him, it would be forbidden to sell the chametz to him, lest he keep possession of it on Pesach, and thus violate the commandment against owning chametz. If he sells it to a gentile before Pesach, he should sell a small amount to a number of individuals,14Most texts of Pesachim (ibid.) read: "He should sell small amounts to Jews." Apparently, the Rambam's text of the Talmud did not contain that phrase. If a Jew knows that the grain has become leavened, he will surely take the necessary precautions so that it will not remain in his possession on Pesach. so that it will be finished before Pesach, lest the gentile go and sell it to [another] Jew.15The later authorities (see Mishnah Berurah 467:3) question what to do if large amounts of grain come into contact with water on Erev Pesach, when it is not possible for the gentile to consume the entire amount before Pesach. They advise that it be sold to a gentile who will surely sell it back to the Jew after the holiday.

י׳דָּגָן שֶׁנָּפַל עָלָיו דֶּלֶף כָּל זְמַן שֶׁהוּא טוֹרֵד טִפָּה אַחַר טִפָּה אֲפִלּוּ כָּל הַיּוֹם כֻּלּוֹ אֵינוֹ בָּא לִידֵי חִמּוּץ. אֲבָל כְּשֶׁיִּפָּסֵק אִם נִשְׁתַּהָה כַּשִּׁעוּר הֲרֵי זֶה אָסוּר:

¹⁰Grain1Most texts of Pesachim 39b, the source for this law, read "flour" instead of "grain." Similarly, when quoting this law, the Shulchan Aruch (Orach Chayim 466:6) also states "flour." upon which [water] leaking [from the roof] has fallen: As long as [the leak] continues, drop after drop, it will not become chametz2The dripping of the water agitates the grain and prevents it from becoming chametz. even if [the leak continues] the entire day.3However, the grain must be made into flour and baked immediately after being taken from under the leak. Otherwise, it will become leavened (Shulchan Aruch). However, if [the leak] stops,4or the grain is moved if it remains [untouched] for the standard measure [of time]5the time it takes a person to walk a mil, as explained in Halachah 13 - behold, it becomes chametz.

י״אאֵין לָשִׁין בְּפֶסַח עִסָּה גְּדוֹלָה שֶׁמָּא תַּחֲמִיץ אֶלָּא כְּשִׁעוּר חַלָּה בִּלְבַד. וְאֵין לָשִׁין לֹא בְּחַמִּין וְלֹא בְּחַמֵּי חַמָּה. וְלֹא בְּמַיִם שֶׁנִּשְׁאֲבוּ בּוֹ בַּיּוֹם אֶלָּא בְּמַיִם שֶׁלָּנוּ. וְאִם עָבַר וְלָשׁ בְּאֶחָד מִכָּל אֵלּוּ הֲרֵי הַפַּת אֲסוּרָה:

¹¹We do not knead a large dough on Pesach, lest it become chametz.1Pesachim 48b relates that dough will not become chametz as long as it is being kneaded. However, a large dough is hard to manage. Hence, our Sages restricted a dough's size to insure that women kneading it will be able to continually agitate the entire dough.The Rokeach mentioned that in his age, baking conditions had changed from Talmudic times. More people were involved in the process and the ovens were larger and baked matzot more quickly. Therefore, leniency was taken as regards the restriction of the size of the dough. However, the Shulchan Aruch HaRav and the Mishnah Berurah both recommend adhering to the former practice. Rather, [the size of the dough] is confined to the measure for which one is obligated to separate Challah.2and a fifth eggs, as stated in the following halachah; approximately 73 fluid ounces, 9.125 cups, or 131.8 cubic inches in contemporary measure.We do not knead with hot water, with water heated in the sun, or with water that was drawn on the present day,3Rashi (Pesachim 42a) relates that the position of the sun in the spring causes the temperature of well and spring water to rise. Hence, matzah may be kneaded only with water that has4been drawn [preferably, either slightly before or directly after sunset on the day before the matzot are to be baked (Shulchan Aruch, Orach Chayim 455:1)], and rested for a day. A person who violates [this requirement] and kneads using one of the above5types of water whose use the Sages forbade; - behold, the [baked] loaf becomes forbidden.6There is no debate about the prohibition against using hot water. However, with regard to the prohibition against using water drawn that day, the Shulchan Aruch (455:3) quotes the Rambam's opinion, but states that in a difficult situation, one may use matzah that was inadvertently kneaded with water that was not drawn on the previous day. The Ramah and the Ashkenazic authorities are more lenient and allow the use of such matzah in all situations.

י״בלֹא תֵּשֵׁב אִשָּׁה תַּחַת הַשֶּׁמֶשׁ וְתָלוּשׁ. וְלֹא תַּחַת הָרָקִיעַ בְּיוֹם הֶעָבִים אֲפִלּוּ בְּמָקוֹם שֶׁאֵין הַשֶּׁמֶשׁ זוֹרַחַת בּוֹ. וְלֹא תָּנִיחַ אֶת הָעִסָּה וְתִתְעַסֵּק בְּדָבָר אַחֵר. וְאִם הָיְתָה לָשָׁה וְאוֹפָה צְרִיכָה שְׁנֵי כֵּלִים שֶׁל מַיִם. אֶחָד שֶׁמְּקַטֶּפֶת בּוֹ וְאֶחָד שֶׁמְּצַנֶּנֶת בּוֹ יָדֶיהָ. וְאִם עָבְרָה וְלָשָׁה תַּחַת הַשֶּׁמֶשׁ אוֹ שֶׁלֹּא צִנְּנָה יָדֶיהָ אוֹ שֶׁעָשְׂתָה עִסָּה יֶתֶר מִשִּׁעוּר חַלָּה הַפַּת מֻתֶּרֶת. וְכַמָּה שִׁעוּר חַלָּה כְּמוֹ שָׁלֹשׁ וְאַרְבָּעִים בֵּיצִים וְחֹמֶשׁ בֵּיצָה כְּגוּף הַבֵּיצָה הַבֵּינוֹנִית לֹא כְּמִשְׁקָלָהּ:

¹²A woman should not sit in the sun and knead,1lest the sun's heat speed up the leavening process. nor [should she knead] under the open sky on a cloudy day, even in a place where the sun is not shining.2Yoma 28b states: "a cloudy day is all sun; the heat of a cloudy day is more severe than that of a sunny day."The Ramah (Orach Chayim 459:1) mentions that it is customary not to knead near a window. The Shulchan Aruch states that the kneading area of a bakery should be distant from the baking area, so that the heat of the oven should not affect the dough. [She should not] leave the dough3The Shulchan Aruch adds "even for a moment." and become involved in another matter.4the dough should not be left unattended. In his commentary on the Mishnah (Pesachim 3:4), the Rambam explains that preferably the preparation and baking of the matzah should be a speedy and uninterrupted process. See also the following halachah. If she both kneads and bakes,5The Sages feared that her hands would become hot from the oven, and thus speed up the leavening process when she kneads the dough. Hence, they required that she must have two containers of water,6the same water should not be used for both activities. one to smooth [the matzot]7Before the matzot are placed in the oven, the woman baking them would dip her hands in cold water and smooth and shape the loaves. and one to cool off her hands.8from the heat of the oven. It must be noted that Rashi (Pesachim 42a) maintains that the activity of kneading the dough itself heats up the hands. Thus, he requires that a woman dip her hands in water between doughs to cool off her hands, even when she is not baking. The Shulchan Aruch (459:3) follows Rashi's interpretation.If she violated [these instructions] and kneaded dough in the sun,9unless one can actually feel that the temperature of the dough has risen (Magen Avraham 559:15). or did not cool off her hands, or made a dough larger than the measure for which one is obligated to separate Challah, the loaf is permitted.10In these instances, the Sages did not feel that the leavening process would necessarily be speeded up if their instructions were not followed. Hence, בדיעבד (after the fact), they did not prohibit the use of matzot baked in this manner. What is the measure for which one is obligated to separate Challah? Forty-three and a fifth eggs of average size11Rabbenu Manoach notes that the numerical equivalent of Challah (חלה) is also 43. - by volume and not by weight.12A given volume of dough is much heavier than the same volume of eggs.In Hilchot Bikkurim 6:15, the Rambam elaborates further on this subject, by giving a measure according to weight as well. In modern measure, the figure he gives equals approximately 1.7 kilograms (close to 4 lbs.).

י״גכָּל זְמַן שֶׁאָדָם עוֹסֵק בַּבָּצֵק אֲפִלּוּ כָּל הַיּוֹם כֻּלּוֹ אֵינוֹ בָּא לִידֵי חִמּוּץ. וְאִם הִגְבִּיהַּ יָדוֹ וֶהֱנִיחוֹ וְשָׁהָה הַבָּצֵק עַד שֶׁהִגִּיעַ לְהַשְׁמִיעַ הַקּוֹל בִּזְמַן שֶׁאָדָם מַכֶּה בְּיָדוֹ עָלָיו כְּבָר הֶחְמִיץ וְיִשָּׂרֵף מִיָּד. וְאִם אֵין קוֹלוֹ נִשְׁמָע אִם שָׁהָה כְּדֵי שֶׁיְּהַלֵּךְ אָדָם מִיל כְּבָר הֶחְמִיץ וְיִשָּׂרֵף מִיָּד. וְכֵן אִם הִכְסִיפוּ פָּנָיו כְּאָדָם שֶׁעָמְדוּ שַׂעֲרוֹתָיו הֲרֵי זֶה אָסוּר לְאָכְלוֹ וְאֵין חַיָּבִין עָלָיו כָּרֵת:

¹³As long as a person is busy with the dough, even for the entire day, it will not become chametz.1As mentioned previously, as long as the dough is constantly being agitated it will not become leavened. If he lifts up his hand2from kneading and allows the dough to rest so that [it rises to the extent that] a noise will resound when a person claps it with his hand,3The Shulchan Aruch (Orach Chayim 459:2) mentions another sign; the appearance of cracks or folds in the dough. it has already become chametz4even if the time period explained below has not elapsed and must be burned immediately.5The Rambam is describing an instance when matzah is being baked on Pesach eve or during the holiday, when the possession of chametz is forbidden. If a noise does not resound6when the dough is clapped, the possibility still exists that the dough has become chametz. The time the dough has been left unattended is then calculated and7if the dough has lain at rest for the time it takes a man to walk a mil,8two thousand cubits; according to most authorities approximately a kilometer in modern measure. Most authorities (including the Shulchan Aruch and many later Rabbis with regard to halachah l'ma'aseh) define eighteen minutes as the accepted period of time in which an average man would walk this distance. However, the Rambam (Commentary on the Mishnah 3:2) quotes a more lenient figure, 24 minutes. it has become chametz and must be burned immediately.9The Shulchan Aruch and the Ramah suggest hurrying the process of kneading and baking matzah, because:a) the heat generated by working the dough may cause it to become leavened faster.b) though each particular hesitation may be less than eighteen minutes, the total of all hesitations may exceed that figure. (This point is not accepted by all authorities.)c) once dough is left unattended after having been kneaded thoroughly, it will become leavened very quickly.Similarly, if its surface has become wrinkled10Rabbenu Manoach interprets the Hebrew הכסיפו as "whitened." [to the extent that it resembles] a person whose hair stands [on end in fright]11behold -- this is a sign that the dough has begun to become leavened. Hence, - behold, it is forbidden to eat from it, but one is not liable for כרת [for eating it].12The commentaries question whether the Rambam's intent is to free the person from punishment entirely or whether he means that he is not liable for כרת, but receives a lesser punishment, lashes.

י״דהָיוּ שְׁתֵּי עִסּוֹת שֶׁהִגְבִּיהוּ הַיָּד מֵהֶן נִלּוֹשׁוֹת בְּעֵת אַחַת וְנִשְׁתַּהוּ. הָאַחַת מֵהֶן יֵשׁ לָהּ קוֹל וְהָאַחֶרֶת אֵין לָהּ קוֹל. שְׁתֵּיהֶן יִשָּׂרְפוּ וַהֲרֵי הֵן חָמֵץ גָּמוּר:

¹⁴There were two doughs which people stopped kneading at the same time and left unattended.1for less than the time it takes a person to walk a mil. From one, a sound [resounded when clapped].2a clear sign the dough has become leavened, as stated in the previous halachah. From the other, no sound [resounded].3Nevertheless, since they both waited the same amount of time, we assume that a similar leavening process took place in both doughs. Hence, Both of them should be burned4behold, they are -- considered - behold, they are absolutely chametz.

ט״ואֵין עוֹשִׂין סְרִיקִין הַמְצֻיָּרִין בְּפֶסַח מִפְּנֵי שֶׁהָאִשָּׁה שׁוֹהָה עֲלֵיהֶן וּמִתְחַמְּצִין בְּעֵת עֲשִׂיָּתָן. לְפִיכָךְ הַנַּחְתּוֹמִין מֻתָּרִין לַעֲשׂוֹתָם מִפְּנֵי שֶׁהֵן בְּקִיאִין בְּאֻמָּנוּתָן וּמְמַהֲרִים לַעֲשׂוֹתָם. אֲבָל בַּעֲלֵי בָּתִּים אֲסוּרִים וַאֲפִלּוּ צָרוּ אוֹתָן בִּדְפוּס. שֶׁמָּא יָבוֹאוּ אֲחֵרִים לַעֲשׂוֹתוֹ שֶׁלֹּא בִּדְפוּס וְיִשְׁהוּ בַּעֲשִׂיָּתָן וְיַחֲמִיצוּ:

¹⁵We should not make thick loaves1Pesachim 37a allows thin loaves to be made with designs. Commenting on this statement, the Ramah (Orach Chayim 460:4) suggests never making thick matzot for Pesach. with designs2Rav Yitzchak ibn Giat writes that it was customary to make designs of fish, doves, and other animals. on Pesach, because a woman takes time making them.3However, there is no prohibition against making holes in their dough as is the common practice. On the contrary, this helps the matzah bake faster (Shulchan Aruch). Thus, [the dough] will become leavened during that time. Hence, professional bakers are allowed to make [such designs],4Pesachim (ibid.) records that Rabban Gamliel's household used such matzot, and hence was forced to make this differentiation. because they are skilled in their craft and quick in its execution.5Rashi (Pesachim, ibid.) adds that bakers usually have pre-cut forms.The Mishnah Berurah (Orach Chayim 460:14) forbids all designs, whether made by private people or professional bakers, whether on thick or thin loaves.[In contrast,] a private person is forbidden to make such a design, even if he does so using a [pre-cut] form.6which will not require time. [This stringency was instituted] lest others attempt to make [the designs] without using the forms, delay in their work, and cause [the dough] to become chametz.7Our Sages often instituted decrees uniformly, even though the reason for the decree did not apply in certain instances, lest people misinterpret the leniency and take total license.

ט״זמַיִם שֶׁרוֹחֲצִין בָּהֶן הַיָּדַיִם וְהָעֲרֵבָה אַחַר שֶׁלָּשִׁין וְכֵן מַיִם שֶׁמִּשְׁתַּמְּשִׁין בָּהֶן בִּשְׁעַת לִישָׁה הֲרֵי זֶה יִשְׁפֹּךְ אוֹתָן בִּמְקוֹם מִדְרוֹן כְּדֵי שֶׁלֹּא יִתְקַבְּצוּ בְּמָקוֹם אֶחָד וְיַחְמִיץ:

¹⁶The water used to wash one's hands and the kneading trough after the kneading [is completed]1The Mishnah (Pesachim 40b) uses the expression "water used by a baker." In his commentary on the Mishnah, the Rambam defines that term as above. and, similarly, the water used when kneading2when shaping the dough or cooling off one's hands, as mentioned in Halachah 12. - behold, it should be poured out in a place which slopes downward, so it will not collect in one place3See Pesachim 42a. The Ramah (Orach Chayim 459:4) also gives instructions about cleaning the utensils used in preparing the matzah to ensure that no dough is allowed to remain stuck to them, and thus become chametz. and become leavened.4This halachah applies when matzah is prepared and baked after the prohibition against chametz has gone into effect (Shulchan Aruch). However, some later authorities (Bach, Taz) forbid such water to collect even beforehand.

י״זאֵין שׁוֹרִין אֶת הַמֻּרְסָן וּמַנִּיחִין לִפְנֵי הַתַּרְנְגוֹלִין שֶׁמָּא יַחְמִיץ. אֲבָל חוֹלְטִין לָהֶן הַמֻּרְסָן בְּרוֹתְחִין וּמַנִּיחִין לִפְנֵיהֶן. וּכְבָר נָהֲגוּ רֹב הָעוֹלָם שֶׁלֹּא לַחֲלֹט גְּזֵרָה שֶׁמָּא לֹא יַרְתִּיחַ הַמַּיִם יָפֶה:

¹⁷We should not soak bran1The Mishnah Berurah 454:2 notes that there is a difference of opinion among halachic authorities if מורסן refers to the hard shell of the wheat kernels that falls off when the wheat is ground, or the soft shell, which is separated by sifting. in water and leave it in front of chickens,2without supervision, in contrast to the following halachah. lest it become chametz. However, we can boil bran for them,3As mentioned in Halachah 3, if grain products are placed directly in boiling water, they will never become chametz. and then place it before them. Nevertheless, the majority of people have already adopted the custom of not boiling [grain products], lest the water not be boiled thoroughly.4as explained in the above halachah and in the Shulchan Aruch and commentaries (Orach Chayim 454:3).

י״חוּמֻתָּר לָלוּשׁ לְתַרְנְגוֹלִין מֻרְסָן אוֹ קֶמַח וּמַאֲכִילָן מִיָּד אוֹ נוֹתֵן לִפְנֵיהֶן וְהוּא עוֹמֵד עֲלֵיהֶן עַד שֶׁלֹּא יַשְׁהֶה לִפְנֵיהֶן כְּדֵי הִלּוּךְ מִיל. וְכָל זְמַן שֶׁהֵן מְנַקְּרִין בּוֹ אוֹ שֶׁהוּא מְהַפֵּךְ בְּיָדוֹ אֵינוֹ מַחֲמִיץ. וּכְשֶׁיִּפְסְקוּ מִלֶּאֱכל יִשְׁטֹף הַכְּלִי בְּמַיִם וְיִשְׁפֹּךְ בִּמְקוֹם מִדְרוֹן:

¹⁸It is permitted to prepare bran or flour for chickens in water1Rabbenu Manoach and the Meiri state that the Rambam's statements are based on the Tosefta. However, no law of this nature is found in our text of the Tosefta.Perhaps this lack of a clear source is the reason the Rambam's opinion is not accepted by other halachic authorities. The Shulchan Aruch (Orach Chayim 465:1) forbids placing bran in water under any circumstances. The Ramah cautions against placing any grain products in a place where there is a residue of moisture. if they are fed2and consume the food immediately, or if one places [the feed] before them and stands over them to ensure that the food will not stand3without any activity, as the Rambam continues more than the time it takes a person to walk a mil.4or 24 minutes, as explained in Halachah 13.As long as they peck at it or one turns it over by hand,5for, like dough (see Halachah 13), as long as it is agitated it will not become leavened. Once they finish eating, one should wash out the utensil in water and pour it out in a place which slopes downward.6as in Halachah 16. This halachah also applies only after chametz has become forbidden. Even the authorities who follow a more stringent view than the Rambam allow leniency before the prohibitions against possessing chametz take effect.

י״טלֹא תִּשְׁרֶה אִשָּׁה מֻרְסָן שֶׁתּוֹלִיךְ בְּיָדָהּ לַמֶּרְחָץ. אֲבָל שָׁפָה עַל בְּשָׂרָהּ יָבֵשׁ. וְלֹא יִלְעֹס אָדָם חִטִּין וְיִתֵּן עַל מַכָּתוֹ מִפְּנֵי שֶׁהֵן מַחֲמִיצוֹת. אֵין נוֹתְנִין אֶת הַקֶּמַח לְתוֹךְ הַחֲרֹסֶת וְאִם נָתַן יִשָּׁפֵךְ מִיָּד מִפְּנֵי שֶׁהוּא מְמַהֵר לְהַחֲמִיץ. וְאֵין נוֹתְנִין אֶת הַקֶּמַח לְתוֹךְ הַחַרְדָּל וְאִם נָתַן יֹאכַל מִיָּד:

¹⁹A woman should not soak bran which she intends to take to the bathhouse in water [beforehand].1The application of moist bran to skin renews the skin's natural moisture. Bran contains high quantities of Vitamin E and other natural cosmetics. However, she may rub dry bran on her skin.2even though her skin is moist with sweat, without fear of it becoming chametz (Rashi, Pesachim 39b). The Shulchan Aruch (Orach Chayim 465:2) forbids the practice entirely. A person should not chew wheat3for the spittle can cause the wheat to become leavened. and then place it on his wound,4as a poultice for it will become chametz.5Rabbenu Manoach notes that the Rambam writes (Hilchot Yesodai HaTorah 5:8) that, when there is danger to life or limb, it is permissible to use all substances as remedies, even if it is forbidden to benefit from them. That halachah specifically states that a sick person may be given chametz to eat as a remedy.Furthermore, that halachah explains that if the sick person does not benefit from the forbidden substance in the normal manner, it may be used as a remedy even if there is no danger to life or limb. The Rambam gives the example of including chametz in a compress.On that basis, Rabbenu Manoach questions why wheat cannot be used as a poultice as stated in our halachah. However, he resolves the issue by explaining that, in our case, the wheat would become chametz before it was applied to the wound.The Shulchan Aruch HaRav 466:5 (and the Mishnah Berurah) emphasize that it is permitted to use grain as a remedy for a wound only if there is a question of danger to life or limb. Furthermore, this leniency is qualified as follows:a) it must be an established medical fact that the remedy works;b) effort must be made to reduce the chance of the grain becoming leavened to the greatest extent possible (e.g., preparing grain by boiling it in fruit juice which does not become leavened).We should not place flour into charoset.6In his commentary on the Mishnah (Pesachim 10:3), the Rambam describes charoset as a mixture of dates, figs, spices, and vinegar. If one did so, he should burn it7The popular texts of the Mishneh Torah use the word ישפך - "pour it out." However, most of the original manuscripts state ישרף as in our text. This version implies that it is feared that the flour has already leavened and, hence, must be burnt. immediately,8as chametz because it will cause [the flour] to become leavened very fast.9In his commentary on the Mishnah (Pesachim 2:8), the Rambam explains that the vinegar in the charoset causes the flour to become leavened fast. We should not place flour in mustard.10The Ramah (Orach Chayim 464:1) states that Ashkenazic custom forbids the use of mustard on Pesach entirely, placing it in the category of kitniyot. If one did so, he should eat it immediately.11In contrast to other dips, the sharpness of mustard prevents the flour from leavening (Pri Chadash).

כ׳מֻתָּר לִתֵּן הַתַּבְלִין וְהַשֻּׁמְשְׁמִין וְהָקֶצַּח וְכַיּוֹצֵא בָּהֶן לְתוֹךְ הַבָּצֵק. וְכֵן מֻתָּר לָלוּשׁ הָעִסָּה בְּמַיִם וְשֶׁמֶן אוֹ דְּבַשׁ וְחָלָב אוֹ לְקַטֵּף בָּהֶן. וּבַיּוֹם הָרִאשׁוֹן אָסוּר לָלוּשׁ וּלְקַטֵּף אֶלָּא בְּמַיִם בִּלְבַד. לֹא מִשּׁוּם חָמֵץ אֶלָּא כְּדֵי שֶׁיִּהְיֶה (דברים טז ג) "לֶחֶם עֹנִי". וּבַיּוֹם הָרִאשׁוֹן בִּלְבַד הוּא שֶׁצָּרִיךְ לִהְיוֹת זִכְרוֹן לֶחֶם עֹנִי:

²⁰It is permissible to place spices,1Nevertheless, the Shulchan Aruch (Orach Chayim 455:6) advises against placing spices in dough. The Ramah forbids matzah that was kneaded with pepper, maintaining that its sharpness causes the dough to become leavened. sesame seeds, poppy seeds,2The Shulchan Aruch HaRav explains that even the opinions which advise against using spices in matzah permit these substances to be used. They are not sharp and will not speed up the leavening process. and the like3Salt is not included in this category. The Shulchan Aruch (455:5) explicitly advises against placing salt into dough, and the Ramah considers matzah baked with salt as chametz. into dough.4for this mixture will not cause the dough to become chametz. In describing the meal offerings which cannot become leavened (Hilchot Ma'aseh HaKorbanot 12:17), the Rambam also states that they may be seasoned in a similar manner.The Tosefta (Pesachim 2:13) and the Jerusalem Talmud (Pesachim 2:4) go further and state that such matzah may even be used at the Seder. Though some halachic authorities accept this opinion, the later authorities counsel against using such matzah on that occasion. Similarly, it is permissible to knead the dough with water and oil, honey or milk, or to baste with them.5This statement has raised controversy. In Halachah 2, when the Rambam described the use of מי פירות, he explained that they will not cause grain products to become leavened when used alone. However, if they are mixed with water, they can cause the grain products to become leavened. Indeed, the commentaries relate that the mixture of these liquids with water speeds up the leavening process.Therefore, the Ra'avad and other authorities question the leniency granted by the Rambam. In practice, the Shulchan Aruch (Orach Chayim 462:2) advises against, but does not forbid, mixing these liquids with water. The Ramah (and accordingly, Ashkenazic custom) prohibits such a mixture entirely.It must be noted that the Maggid Mishneh's text of the Mishneh Torah substitutes the word יין (wine) for מים (water). According to such a rendition, there is no difficulty.On the first day,6more particularly, for the matzah used to fulfill the commandment of eating matzah on Pesach night; it is forbidden to knead or baste7even though basting the dough with other substances will not change its taste appreciably, the Rambam forbids this. See Or Sameach. [the matzot] with any other substance besides water;8Note the commentary on Halachah 6:5. not because of the prohibition against chametz,9for, as above, the dough will not necessarily become chametz, but rather so [the matzah] will be "poor man's bread."10Deuteronomy 16:3 states "For seven days eat matzah, poor man's bread." In contrast, dough mixed with these liquids is considered matzah ashirah, "rich matzah." It is only on the first day that the "poor man's bread" must be commemorated.11to recall the "poor man's bread" eaten by our ancestors when they were slaves in Egypt.

כ״אכָּל כְּלִי חֶרֶס שֶׁנִּשְׁתַּמֵּשׁ בָּהֶן חָמֵץ בְּצוֹנֵן מֻתָּר לְהִשְׁתַּמֵּשׁ בָּהֶן מַצָּה בְּצוֹנֵן. חוּץ מִכְּלִי שֶׁמַּנִּיחִין בּוֹ אֶת הַשְּׂאוֹר וּכְלִי שֶׁמַּנִּיחִין בּוֹ חֲרֹסֶת מִפְּנֵי שֶׁחִמּוּצוֹ קָשֶׁה. וְכֵן עֲרֵבוֹת שֶׁלָּשִׁין בָּהֶן הֶחָמֵץ וּמַנִּיחִין אוֹתוֹ שָׁם עַד שֶׁיַּחְמִיץ הֲרֵי הֵן כְּבֵית שְׂאוֹר וְאֵין מִשְׁתַּמְּשִׁין בָּהֶן בְּפֶסַח:

²¹All earthenware vessels1In this and the following five halachot, the Rambam discusses how dishes and cooking utensils that were used for chametz during the entire year may be prepared for Passover use. It must be emphasized that in many communities, it is customary not to consider these options and to use separate sets of pots, dishes, and cutlery for the holiday. that were used for chametz while cold2Utensils absorb substances only when used together with both heat and liquid. Thus, in this instance, there is no fear that chametz is absorbed. Nevertheless, the utensil may3only be used for matzah while cold,4lest its use cause people to err and permit use of earthenware vessels that were used for chametz while hot (Maggid Mishneh). This safeguard was only instituted for earthenware vessels, since the chametz absorbed in substances of metal or wood may be purged through הגעלה.The Shulchan Aruch (Orach Chayim 451:22) does not recognize this prohibition at all and allows such utensils to be used for matzah even when hot. However, this is merely from an abstract halachic perspective. In practice, that text continues to explain, Jews are accustomed not to use any earthenware utensils or dishes that had been previously used for chametz on Pesach. This custom was already accepted in the days of Rav Yitzchak Alfasi and Rabbenu Asher. except for the utensils5Leavening agents were placed directly in these utensils. Accordingly, even if they were made of other substances besides clay, more severe laws than usual apply regarding purging them from the chametz they absorbed. (See Magen Avraham 451:42.) in which yeast and charoset6This does not refer to the charoset used at the Seder, but to a similar mixture which was used throughout the entire year. The latter would frequently contain flour. were placed, for their leavening effect is powerful.7Yeast is a powerful leavening agent. Similarly, the vinegar in the charoset will cause leavening. Even though the utensil was cleaned thoroughly of these substances, we regard that some was absorbed in the utensil's walls and will have an effect on food placed within it on Pesach. Similarly, a kneading trough in which chametz is kneaded and left to become leavened is considered as a place where yeast is soaked, and we do not use it on Pesach.8lest the leavening agents that are absorbed cause the Matzah to become chametz.

כ״בבִּיב שֶׁל חֶרֶס שֶׁאוֹפִין עָלָיו חַלּוֹת חָמֵץ כָּל הַשָּׁנָה כֻּלָּהּ אֵין אוֹפִין עָלָיו מַצָּה בְּפֶסַח. וְאִם מִלְּאוֹ גֶּחָלִים וְהִסִּיק מָקוֹם שֶׁהָיָה מְבַשֵּׁל בּוֹ הֶחָמֵץ מֻתָּר לְבַשֵּׁל עָלָיו מַצָּה:

²²An earthenware roasting pan on which loaves of chametz are baked during the entire year should not be used to bake matzah on Pesach.1The prohibition is obvious. It appears that this statement was included only as an introduction to the following halachah, which describes how such a utensil may be prepared for Pesach use. If it was filled with coals and kindled on the place2This practice, referred to as ליבון, burns up any chametz that may have been absorbed in the pan. where chametz was cooked, matzah it is permitted to be cooked on it.

כ״גכְּלֵי מַתָּכוֹת וּכְלֵי אֲבָנִים שֶׁנִּשְׁתַּמֵּשׁ בָּהֶן חָמֵץ בְּרוֹתְחִין בִּכְלִי רִאשׁוֹן כְּגוֹן קְדֵרוֹת וְאִלְפָּסִין. נוֹתֵן אוֹתָן לְתוֹךְ כְּלִי גָּדוֹל שֶׁל מַיִם וּמְמַלֵּא עֲלֵיהֶן מַיִם וּמַרְתִּיחָן בְּתוֹכוֹ עַד שֶׁיִּפְלְטוּ וְאַחַר כָּךְ שׁוֹטֵף אוֹתָן בְּצוֹנֵן וּמִשְׁתַּמֵּשׁ בָּהֶן בְּמַצָּה. וְכֵן הַסַּכִּינִין מַרְתִּיחַ אֶת הַלַּהַב וְאֶת הַנִּצָּב בִּכְלִי רִאשׁוֹן וְאַחַר כָּךְ מִשְׁתַּמֵּשׁ בָּהֶן בְּמַצָּה:

²³Metal and stone utensils1In Hilchot Ma'acholot Asurot 17:3 and in his commentary on the Mishnah (Avodah Zarah 7:12), the Rambam equates glass utensils with those made of these substances. in which chametz was boiled in water as a כלי ראשון2The term כלי ראשון is a fundamental concept in the laws of kashrut and the laws of Shabbat. It refers to a pot or cooking vessel that was directly exposed to the heat of an oven or range. Such a pot is still considered as a כלי ראשון even after it has been removed from the cooking surface. - e.g., pots and stew pots3The Ramah (Orach Chayim 451:5) requires that the surface of the pot be smooth and free of nicks or cracks for this manner of purging to be effective. - should be placed inside a large utensil.4The process described below can be carried out only before chametz becomes forbidden. Once that prohibition takes effect, even the slightest amount of chametz can cause a larger mixture to be prohibited. (See Halachah 1:5.) Hence, were the process carried out at that time, the residue of chametz absorbed in the walls of the utensils would cause all the water to be considered as mixed with chametz. They should be covered with water, and the water should be boiled5The commentaries stress how the water must be bubbling because of the heat. with them inside6This process is referred to as הגעלה (purging) and is also used to prepare utensils that had been used for non-kosher food for kosher use. Thus, a similar description of this process is found in Hilchot Ma'achalot Asurot 17:4.The basic principle governing the kashering of utensils is כבולעו כך פולטו - "In the same manner as a [forbidden substance] is absorbed [by a utensil], so, too, is it released." Thus, since these utensils were used in hot water, the process of boiling is employed to cause them to release any chametz they might have absorbed. until they release [what they absorbed].7This phrase is taken from the halachot of Rav Yitzchak Alfasi. However, it is omitted in some of the Yemenite manuscripts of the Mishneh Torah. In practice, there is also debate about this issue. In his responsum, the Rashbah explains Rav Yitzchak Alfasi's view, stating that a person should leave the utensil submerged until he feels that all the absorbed chametz has been released. However, the Tur (Yoreh De'ah 121) and the Pri Chadash do not require waiting any substantial amount of time. Their view is accepted by the later authorities. (See Shulchan Aruch HaRav, Orach Chayim 452:4.) Afterwards, they should be washed off with cold water,8in order to cleanse them of any forbidden matter that might remain on their surface (Rabbenu Manoach). The source for this requirement is the description (Zevachim 97a) of the way the priests would purge the Temple pots used to cook the sin offerings after the previous day's service. Though some authorities do not require this stage, the Shulchan Aruch HaRav (452:5) states that it is customary to follow this practice. and [then] one may use them for matzah.9Hilchot Ma'achalot Asurot 17:7 states: "A person who acquires a knife from a gentile must burn it out in fire." A similar decision is rendered by the Shulchan Aruch (Yoreh De'ah 121:7). Nevertheless, the authorities suggest that chametz may be purged from knives by boiling. However, they do not permit this leniency in the following instances:a) when the knives are rusty;b) when they have serrated edges;c) when the handle is separate from the blade and enclosed around it, allowing for the possibility for residue to collect between them.In the latter instance, even ליבון (exposing the knife to open fire) is insufficient. Since most knives today are made in this manner, they should not be kashered for Pesach or for ordinary use after having been used with prohibited foods. Both the Mishnah Berurah and the Shulchan Aruch HaRav state that purchasing new knives for Pesach is the most desirable manner of fulfilling the mitzvah.Similarly, [with regard to] knives, the blade and the handle should be boiled in a כלי ראשון.10as described above. Afterwards, one may use them for matzah.

כ״דכְּלֵי מַתָּכוֹת וַאֲבָנִים וּכְלֵי עֵצִים שֶׁנִּשְׁתַּמֵּשׁ בָּהֶן חָמֵץ בִּכְלִי שֵׁנִי כְּגוֹן קְעָרוֹת וְכוֹסוֹת נוֹתֵן אוֹתָן לְתוֹךְ כְּלִי גָּדוֹל וְנוֹתֵן עֲלֵיהֶן מַיִם רוֹתְחִין וּמַנִּיחָן בְּתוֹכוֹ עַד שֶׁיִּפְלוֹטוּ וְאַחַר כָּךְ שׁוֹטְפָן וּמִשְׁתַּמֵּשׁ בָּהֶן בְּמַצָּה:

²⁴Utensils of metal, stone, and wood which were used for chametz as a כלי שני1a utensil into which one pours water that had been cooked over a fire. - e.g., bowls or cups2can also be purged of chametz following the principle כבולעו כך פולטו - "In the same manner as a [forbidden substance] is absorbed [by a utensil], so, too, is it released." Thus, since these utensils absorbed chametz in a שני כלי, in order for them to release the chametz they absorbed, they - should be placed in a large utensil, and boiling water poured over them.3from a utensil that was heated on the fire. The Ramah (Orach Chayim 451:6) states that, at present, it is customary to boil all utensils on the fire itself (i.e., in a כלי ראשון), even though they were generally used as a כלי שני. They should be left in [the large utensil] until they release [the chametz they absorbed].4See the explanation of the similar phrase in the previous halachah. Afterwards, they should be washed off.5as explained in the previous halachah. [Then,] they may be used for matzah.

כ״הכָּל כְּלִי חֶרֶשׂ שֶׁנִּשְׁתַּמֵּשׁ בָּהֶן חָמֵץ בְּחַמִּין בֵּין כְּלִי רִאשׁוֹן כְּגוֹן קְדֵרוֹת. בֵּין כְּלִי שֵׁנִי כְּגוֹן קְעָרוֹת. בֵּין שֶׁהָיוּ מְשׁוּחִין וְשׁוּעִין בַּאֲבַר שֶׁעוֹשִׂין אוֹתָן כְּעֵין זְכוּכִית. בֵּין שֶׁהָיוּ חֶרֶס כְּמַה שֶּׁהֵן. אֵין מִשְׁתַּמְּשִׁין בָּהֶן בְּמַצָּה אֶלָּא מַנִּיחָן לְאַחַר הַפֶּסַח וּמְבַשֵּׁל בָּהֶן:

²⁵All earthenware utensils that were used for chametz in hot water,1In contrast to utensils made of other substances, the process of הגעלה cannot remove the forbidden matter absorbed in the walls of an earthenware vessel. Instead of all the absorbed matter being purged at once, it is released a small amount at a time, and there will always be a certain quantity of the previous substance contained in its walls.Pesachim 30b explains that this concept is derived from the Torah itself. Leviticus 6:21 states that any pot in which meat from a sin offering has been cooked must be broken. A sin offering can only be eaten for one day. Once that time has passed, the taste of the meat absorbed in the pot is considered as נותר (sacrificial meat which has been kept past its required time), and thus forbidden. Hence, the pot itself must be destroyed. whether as a2 כלי ראשון - for example, pots3or as a כלי שני - or as aכלי שני - for example, bowls4whether they were glazed and coated with lead so that they became like glass -- i.e., china. Based on these principles, the authorities have stated that china can never be kashered. However, they have suggested certain leniencies when the china is very expensive. - whether they were glazed and coated with lead so that they became like glass, or they were of simple earthenware:5As mentioned in Halachah 22, the Sages also forbade the use of ןוביל (exposing the utensil to fire), to remove chametz absorbed in most earthenware vessels, lest a person hesitate to expose them to the required heat out of fear that they would break. Thus, there is no way to prepare these utensils for Pesach use. Therefore, we do not use them for matzah.6There would be no halachic difficulty against using these dishes on Pesach for cold foods. Nevertheless, our Sages forbade their use entirely, lest a person err and use them for hot substances as well. Rather, we put them aside until after Pesach,7Though the taste of chametz is absorbed in the walls of these utensils, keeping them does not cause a person to violate the prohibition against possessing chametz on Pesach. Nevertheless, at present, when it is customary to sell chametz to gentiles, the Rabbis in charge of the sale usually sell this chametz as well. and then we may cook with them.8This line was added to negate the opinion of Rav (Pesachim 30a), who maintains that each Pesach, a person was required to destroy any earthenware vessels he possessed which were used for chametz while hot.

כ״וכְּלִי רִאשׁוֹן שֶׁרָצָה לְהַרְתִּיחוֹ וְלֹא מָצָא כְּלִי גָּדוֹל מִמֶּנּוּ כְּדֵי לְהַרְתִּיחוֹ בְּתוֹכוֹ הֲרֵי זֶה מַקִּיף לוֹ שָׂפָה שֶׁל טִיט עַל שְׂפָתוֹ מִבַּחוּץ וּמְמַלְּאֵהוּ מַיִם עַד שֶׁיִּגְבְּרוּ הַמַּיִם עַל שְׂפָתוֹ וּמַרְתִּיחַ הַמַּיִם בְּתוֹכוֹ וְדַיּוֹ וְאַחַר כָּךְ שׁוֹטֵף אוֹתוֹ וּמִשְׁתַּמֵּשׁ בּוֹ בְּמַצָּה:

²⁶[A person possesses a utensil which is] a כלי ראשון and desires to boil it [in order to prepare it for Passover use],1and hence must be kashered by boiling water inside of it, as explained in Halachah 23. however, he cannot find a larger utensil into which [to place it] to boil it:2Thus, were he to boil water in the utensil itself, its entire top edge would not be exposed to the boiling water. Behold, he may place a border of clay around its [top] edge from the outside and fill it3the utensil with water until the water overflows its edge.4but is delayed in pouring out by the clay border. [Then,] he may boil the water in it, and this is sufficient.5for the entire utensil will have been exposed to the boiling water. The Shulchan Aruch (Orach Chayim 452:6) offers an alternative suggestion. After boiling the water thoroughly, placing a very hot stone into the water will cause the water to flow over the edges of the utensil on all sides. Thus, the entire utensil will be exposed to the boiling water. Afterwards, he washes it off6with cold water, as explained in Halachah 23. and may use it for matzah.

א׳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:

¹It 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.

ב׳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:

²A person who swallows matzah1gulping it down, without chewing or tasting it [without chewing it] fulfills his obligation.2for as long as the matzah touches his throat and is ingested, it has been eaten. Nevertheless, it is not desirable to fulfill one's obligation in this manner (Magen Avraham, Orach Chayim 475). A person who swallows maror3in the same manner [without chewing it] does not fulfill his obligation.4The Rashbam, Pesachim 115b explains that the maror was instituted to recall the bitterness with which the Egyptians afflicted our ancestors. Therefore, a person who does not taste that bitterness does not fulfill his obligation.Alternatively, certain texts of the Mishneh Torah (and Pesachim, ibid.) read "A person who swallows maror fulfills his obligation." The proponents of this text maintain that it is impossible to swallow a piece of maror the size of an olive without feeling some bitterness. Nevertheless, the Shulchan Aruch (475:3) quotes the former text. A person who swallows matzah and maror together fulfills the obligation of matzah,5as above. There is an added undesirable factor in eating matzah in this manner. Preferably, no other substances should be eaten with the matzah, so that only its taste will be sensed. (Indeed, were he to chew both the matzah and the maror, he would not fulfill his obligation (See Pesachim 115a). To insure that nothing negate the taste of the matzah, in many communities it is customary not to dip the matzah in salt when eating it at the seder). but not that of maror, for the maror is secondary to the matzah.6The Ra'avad raises a question, noting that the latter phrase is not an explanation why one does not fulfill the mitzvah of maror.The Maggid Mishneh explains that the Rambam's intention is to explain why the person fulfills the mitzvah of matzah. One might argue that the maror, like the fibers mentioned in the following clause, would prevent one from fulfilling the mitzvah of matzah. Therefore, the Rambam explains that "the maror is secondary..."It must be noted that according to the second version of the text mentioned above, the passage reads with no difficulty whatsoever. If he wrapped them in fibers or the like and swallowed them,7the matzah, maror, and fibers he does not even fulfill the obligation of matzah.8for unlike the maror, the fibers are considered as an interruption between the person's digestive system and the matzah. The fibers are placed in this category because they are not food in their own right. (A similar concept is stated in Hilchot Sha'ar Avot HaTum'ah 3:5.) In contrast, all other foods are considered secondary to the matzah and, hence not an interruption (Pri Chadash).

ג׳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:

³A person who eats matzah without the intention [to fulfill the mitzvah]1This halachah touches on a question left unresolved by the Talmud (see Pesachim 114b), and which has become a source of debate and discussion among the Rabbis in subsequent generations. Does a person who performs the deed of a mitzvah, without the intention to carry out God's command, fulfill his obligation, or not? - e.g., gentiles or thieves force him to eat2The source for the Rambam's statements is Rosh HaShanah 28a, which states that when "Persians force a person to eat matzah, he fulfills his obligation." - fulfills his obligation.3It appears that the Rambam does not require a person to have the intention to fulfill a mitzvah, for in this instance the only reason the person ate the matzah was the coercion of the gentiles. Nevertheless, the commentaries qualify the Rambam's statements, based on Hilchot Shofar 2:4:A person who occupies himself with blowing shofar to learn does not fulfill his obligation... one does not fulfill his obligation until both the person hearing [the shofar] and the one sounding it intend to fulfill the obligation.In resolution, the Maggid Mishneh states that to fulfill his obligation, the person being forced to eat the matzah must know that today is Pesach, that he is obligated to eat matzah, and that it is matzah which he is eating. Rabbenu Nissim, the Kessef Mishneh, and Rabbenu Manoach follow a different line of reasoning. They differentiate between eating matzah and hearing a shofar. In the former case, a person's body benefits from the activity regardless of his intention. To support this thesis, they draw a parallel to the following passage from Keritot 19b.Generally, the Torah frees a person from liability if he commits a transgression while being only מתעסק (performing a deed without any thought). However, a person who eats forbidden foods or engages in forbidden sexual relations in this manner is liable, because he derived pleasure from his activities.Similarly, in the present context, since the person derived physical satisfaction from eating the matzah, even though he was forced to do so, the action is attributed to him. In contrast, since his body did not benefit from hearing the shofar, he does not fulfill his obligation until he hears the shofar blown in the proper manner.The Shulchan Aruch (Orach Chayim 475:4) quotes the Maggid Mishneh's opinion as regards halachah l'ma'aseh, and the Shulchan Aruch HaRav adds the explanation mentioned in the name of the Kessef Mishneh. (It must be noted that the Pri Chadash and other commentaries do not accept this decision). In Orach Chayim 589:8, the Shulchan Aruch quotes the Rambam's decision concerning blowing the shofar, stating that a מתעסק does not fulfill the mitzvah. Similar decisions are rendered concerning kriat shema (Orach Chayim 60) and lulav and etrog (Orach Chayim 651).A person who ate a כזית matzah in delirium, while possessed by an epileptic fit, and afterwards recovered,4This does not imply that he was necessarily healed of epilepsy entirely, but rather that the seizure was concluded and he was able to return to normal functioning. is obligated to eat another [כזית].5to fulfill the mitzvah because The consumption of [the first כזית] took place while he was free from the obligation to perform any mitzvot.6because he was not in control of himself. Thus, his actions in that state do not obligate him for any transgressions he violates, nor does he receive full credit for any mitzvot he performs.

ד׳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:

⁴A person does not fulfill the obligation of eating matzah unless he partakes [of matzah made] from one of the five species1wheat, rye, barley, oats, and spelt, as stated in Halachah 5:1. [of grain],2The Ramah (Orach Chayim 453:1) states that it is customary to use matzot made from wheat. as [Deuteronomy3In his commentary on the Mishnah (Challah 1:2), the Rambam cites two verses while explaining this principle: Exodus 12:18, "in the evening, you shall eat matzot" and the verse cited here. Similarly, certain manuscripts of the Mishneh Torah contain both verses. The fact that the mitzvah to eat matzah is derived from the verse in Exodus and not the verse in Deuteronomy tends to support the text which quotes both verses. However, Pesachim 35a, the source for the exegesis of this verse, only mentions one verse. 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 leavened4that would become leavened if left unattended for the required period. may be eaten as matzah to fulfill one's obligation.5as evident from the following halachah, the actual dough used to make the matzah need not have the potential to become leavened. However, the species of grain used as flour must be fit to become leavened. (See Lechem Mishneh, Halachah 5.) In contrast, other substances6e.g. rice, millet, and kitniyot - cannot be used to fulfill the obligation of matzah, for they can never become leavened -- rather they spoil, as stated in Halachah 5:1. - e.g., rice, millet, and kitniyot - cannot be used to fulfill the obligation of matzah, for they can never become leavened.

ה׳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:

⁵A person who makes dough from wheat and rice:1combining the two species in one matzah if it has the taste of grain,2Based on the Jerusalem Talmud (Challah 3:5), the Ramban and Rabbenu Asher maintain that as long as the matzah tastes of grain, one may fulfill one's requirement even though the amount of wheat flour is not sufficient to produce a כזית (size of an olive) of wheat flour in כדי אכילת פרס (a quantity equivalent in volume to three eggs according to the Rambam, two eggs according to other authorities; see the commentary on Halachah 1:6).They explain that when mixed with wheat, rice takes on the taste of the wheat to the point that its own flavor is not noticeable at all. Hence, there is no limit to the quantity of wheat required. In contrast, other kitniyot do not "accept" the flavor of wheat so easily (nor does rice "accept" the flavor of the other four species of grain). Hence, if they are mixed with wheat, there has to be a sufficient quantity of wheat (a כזית within פרס כדי אכילת) for one to fulfill his obligation.The Ra'avad and the Rashbah do not accept the principle explained by the Ramban, and require a כזית in פרס כדי אכילת even when a dough is made of rice and wheat. The Shulchan Aruch (Orach Chayim 453:2) quotes the Rambam's words exactly. The commentaries infer that this implies acceptance of the Ramban's view. The later authorities quote the Ra'avad's opinion and suggest adhering to it, though theoretically, they find the Ramban's view more acceptable. one may fulfill his obligation with it.3as if it were made of wheat alone. Dough made as food for dogs:4In his commentary on the Mishnah (Challah 1:8), the Rambam describes this as coarse bread mixed together with bran. if the shepherds also eat from it,5and thus, it is also considered human food one may fulfill his obligation with it. If the shepherds do not eat from it,6and use it merely to feed the animals, it is not forbidden. Were it to be chametz, it would not be permitted to be used for that purpose since no benefit may be derived from chametz during Pesach. Nevertheless, one cannot fulfill his obligation7to eat matzah the first night of Pesach by eating it, for it is not watched for the sake of eating matzah.8as explained in Halachah 5:9, the matzah used to fulfill the mitzvah must be "watched" so that it does not become chametz. Furthermore, every stage of its preparation should be carried out with the intent that it be used to fulfill the mitzvah. Since this dough was made to be used only as food for dogs, surely this intent was lacking.Matzah that was kneaded with fruit juice,9Fruit juice itself will not cause flour to become leavened, as stated in Halachah 5:2; nevertheless, one may fulfill one's obligation with it on Pesach.10because the species of grain can become leavened. As mentioned above, it is Ashkenazic custom not to use such matzah on Pesach unless the person is incapable of eating ordinary matzah. 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.11in Halachah 5:20. There is a slight difficulty with this statement. The halachah cited states that only water should be used for the matzah. The Radbaz (Vol. III, Responsum 1074) states that only the four liquids mentioned here may not be used, for only they change the taste of the matzah appreciably. However, the Ra'avad and the Shulchan Aruch (Orach Chayim 462:1) forbid the use of matzah made with any liquid other than water for use at the seder. A person who kneaded [dough with one of these liquids] does not fulfill his obligation.12Pesachim 36a relates that Rabbi Yehoshua told his sons to make him matzah kneaded with milk throughout Pesach, except on the first night.One cannot fulfill his obligation with matzah made from thin bran or14It is abnormal to make bread from bran alone. Therefore, Challah need not be separated from such a loaf, nor may it be used for the mitzvah of matzah. See Shulchan Aruch, Orach Chayim 454:1. coarse13as mentioned above, there is a debate among the Rabbis which Hebrew term is appropriate to which type of bran. bran. However, one may knead flour together with its bran and make it into a loaf and fulfill one's obligation with it.15for then, the flour is considered of primary importance. Similarly, a loaf made with very fine flour16Pesachim 36b states "even if it is like King Solomon's matzah." is permitted, and a person may fulfill his obligation with it. We do not say: this is not poor man's bread.

ו׳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:

⁶[One may fulfill his obligation] with matzah baked in either an oven1as is usually done or a roasting pot.2as is occasionally the case. The dough is prepared as if for baking in an oven, and then placed in a roasting pot or frying pan. In his commentary on the Mishnah (Challah 1:6), the Rambam explains that even when bread is baked in this fashion, one is obligated to separate Challah. Hence, such a loaf is also considered as bread with regard to matzah. This applies whether the dough was stuck to the roasting pot and then the [pot] was heated,3The Rambam uses the word הרתיח, which is generally translated as "boiled." However, in this instance, all commentators agree that no water can be used. or whether the [pot] was heated and then the [dough] stuck to it.4In the latter instance, the Ra'avad agrees with the principle that such matzah is considered as bread and is able to be used for the mitzvah of matzah. However, he objects to this manner of preparation out of fear that perhaps the dough will become chametz. The Shulchan Aruch (Orach Chayim 461:2) suggests adhering to his opinion. Even if the dough was baked in the ground, one may fulfill his obligation with it.5Berachot 38a describes the process of baking bread in a pit in the ground and states that one may use it as matzah for the seder.Similarly, even if the matzah was not thoroughly baked,6Within the context of this law, the Ramah (Orach Chayim 461:3) counsels against removing dough prematurely from the oven and then returning it. During the time it is outside the oven, it can become chametz. one may fulfill his obligation with it, provided strands of dough will not extend from it when broken.7פורסה usually means sliced. Our translation follows Rabbenu Manoach's commentary and Rashi, Pesachim 37a. A person8This law is relevant to a person who is old or sick and cannot eat the required amount (כזית) of matzah in the normal manner, as mentioned in Halachah 10. Nevertheless, its application is not solely restricted to these persons. None of the commentaries has placed any restrictions against healthy people fulfilling their obligation in this manner. (As mentioned in Halachah 5:5, some Ashkenazi authorities forbid soaking matzah in water after it has been baked.) may fulfill his obligation with a cake [of matzah]9which after being baked, has been soaked10As mentioned in Halachah 5:5, once matzah has been baked thoroughly, it will not become chametz even when exposed to water. [in other substances],11In his commentary on Pesachim 41a, the source for this law, Rashi allows one to soak matzah in cooked foods with a taste of their own. Similarly, Rabbenu Manoach mentions matzah dipped in wine. Nevertheless, the Ra'avad and others maintain that other foods would nullify the taste of matzah, and they permit soaking the matzah only in water. They draw support from the Rambam's statements in Halachah 10 and maintain that he also accepts this restriction.The Magen Avraham and the other Ashkenazic authorities favor the latter opinion. However, they do maintain that a sick person who could not eat a sufficient quantity of matzah soaked in water may soak his matzah in wine. so long as it has not dissolved.12at which point it would no longer be considered as bread, and the HaMotzi blessing would no longer be recited over it. However, a person cannot fulfill his obligation with matzah that has been cooked,13even if cooked in water alone, for it does not have the taste14or the form of bread.

ז׳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:

⁷A person cannot fulfill his obligation by eating matzah which is forbidden to him; for example, a person who ate [matzah made from] tevel,1produce from Eretz Yisrael from which the agricultural requirements — separation of the terumah (a portion given to priests), ma'aser rishon (the first tithe), and ma'aser sheni (the second tithe) — have not been fulfilled. [matzah made from] the first tithe from which terumat [ma'aser] had not been separated,2After receiving the tithe from the Israelites, the Levites were obligated to separate a second tithe, as commanded in Numbers 18:26. or [matzah] that was stolen.3The Jerusalem Talmud, Challah 1:9, states:Matzah that was stolen: one may not recite a blessing upon it. Rav Oshiah states: This is derived from Psalms 10:3: "The greedy's blessing revolts God."However, one might think this is true only in the beginning; ultimately (i.e., after eating the matzah), he is obligated to pay him money (and thus the matzah itself is no longer the property of the original owner.)Rabbi Yochanan states: "A mitzvah is not a sin." Rabbi Yossi states: "A sin is not a mitzvah." Rabbi Illa said: "Only when the mitzvot are performed as prescribed are they mitzvot."The Shulchan Aruch (Orach Chayim 454:4) quotes the Rambam's statements exactly. Nevertheless, Rabbi Akiva Eiger maintains that since the stolen object no longer belongs to the original owners once it has been eaten, one may fulfill the mitzvah of matzah in this manner. All authorities agree that a person who stole grain or flour can fulfill his obligation with matzah made from it.Rabbenu Manoach maintains that this instance is not dependent on the general rulings governing mitzvot performed with forbidden objects. Rather, Pesachim 38a draws an analogy between the mitzvot of matzah and Challah. Since there is an explicit teaching requiring a person to own the dough he uses for Challah, it thus follows that the matzah he uses must also be his undisputed property.This is the governing principle: All [matzah] upon which the grace after meals is recited4even though there are certain halachic difficulties regarding eating it, as explained in Hilchot Berachot 1:20. may be used to fulfill one's obligation.5to eat matzah on Pesach. If the grace after meals may not be recited upon it, it may not be used to fulfill one's obligation.6In Hilchot Berachot 1:19, the Rambam states: "Anyone who eats a forbidden food, whether intentionally or unintentionally, does not recite a blessing over it." This includes even foods prohibited by Rabbinic law alone.

ח׳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:

⁸The priests1and their households may fulfill their obligation with [matzot made from] Challah2Numbers 15:20 commands that a portion of every dough be separated and given to the priests. This portion of dough is called Challah and is governed by all the rules pertaining to Terumah. or terumah3Numbers 15:19, 18:12 commands that before tithes are given to the Levites, a certain portion of the grain should be separated and given to the priests. This portion, referred to as terumah, may be eaten only by the priests and their households. even though it is matzah which is not suited to be eaten by all people.4Thus, Israelites cannot fulfill their obligation by eating such matzah. Pesachim 35b states that matzot whose consumption involves any prohibition may not be used to fulfill the mitzvah of matzah. (See the previous halachah.) Similarly, a person may fulfill his obligation with matzah [made] from ma'aser sheni5Deuteronomy 14:22-23 commands: "Take a [second] tithe of all the crops... You must eat this before God, your Lord, in the place that He will choose (Jerusalem)." [if he is] in Jerusalem.6but not outside the holy city. It must be noted that certain Talmudic Sages do not accept this principle. The Rambam's statements follow the opinion of Rabbi Akiva, whose statements are generally accepted as halachah. However, one7a priest, for only the priests are allowed to partake of the bikkurim, may not fulfill his obligation with matzah made from bikkurim8Numbers 18:13 requires that the first fruits be given to the priests. Deuteronomy 26:2-10 explains more details of that obligation, among them that the first fruits must be taken to Jerusalem and given to the priests in the Temple. even [if he is] in Jerusalem.9and the wheat from which he made matzah had been properly given to him as bikkurim.[The difference is] because there is no permissible way of eating bikkurim in all [Jewish] settlements.10rather, they may be eaten only by the priests within the limits of Jerusalem. [In contrast,] ma'aser sheni can be redeemed and eaten in all [Jewish] settlements.11Deuteronomy 14:24-26 states:If the journey is too great for you... you may redeem this tithe in silver... which you can bring to the place God, your Lord, will choose. You may spend the money on anything you desire [to eat]...Thus the actual produce separated as ma'aser sheni need not be taken to Jerusalem, but may be eaten elsewhere. [Our Sages12Pesachim 36a 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.13Thus, bikkurim are excluded, but not ma'aser sheni.

ט׳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:

⁹Loaves from the thanksgiving offering1as explained in Leviticus 7:12 and commentaries, the thanksgiving offering was accompanied by forty loaves of bread. Thirty were matzah, and thus were kosher for use on Pesach. and cakes from the Nazirite offering,2Numbers 6:15 specifies that a Nazirite must bring a basket of matzot as part of the sacrifices associated with the completion of his vow. which an individual made for his personal use,3i.e., to offer as a sacrifice. may not be used to fulfill one's obligation,4to eat matzah on Pesach night. [as can be implied] from the statement [Exodus 12:17]: "And you shall watch the matzot."5Halachah 5:9 states that this verse teaches that matzah must be prepared with the intention that it be used to fulfill the mitzvah of eating matzah. Pesachim 38b extends the scope of that requirement, stating: 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 matzah6from the thanksgiving or Nazirite offerings is also watched with the intention of [being used for a] sacrifice.7Hence, it may not be used to fulfill the mitzvah of matzah. Those8matzot made for the thanksgiving or Nazirite offerings that were made to be sold in the marketplace,9for others to use [the baker] has the intention that if they are not sold, he will eat them. Therefore, while he was making them10implicit in his intention was that he [also] watched for the sake of matzah.11Therefore, they may be used to fulfill the mitzvah of matzah.Rabbenu Manoach and other commentators note that the matzot for these sacrifices would have to be prepared before the thirteenth of Nisan. (A thanksgiving sacrifice could not be brought on the fourteenth, because of the ten breads that were chametz.) From this, he draws support for the practice of preparing matzot before Pesach, even though the common custom in his day was to bake them on the afternoon of the fourteenth. The need to find support for this practice may seem strange for members of many communities today whose matzot may be prepared in the heart of winter.

י׳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:

¹⁰All are obligated to [fulfill the mitzvah to] eat matzah,1As mentioned above, the Sefer HaChinuch (mitzvah 10) notes that even though the Torah restricted an uncircumcised person or someone who is impure from bringing a Paschal sacrifice, they must partake of matzah on Pesach night. even women and slaves.2Though these individuals are usually relieved of the observance of mitzvot limited to a specific time, Pesachim 43b makes an exception in this case. Deuteronomy 16:3 states: "Do not eat chametz upon it... eat matzot for seven days," establishing an analogy between the two mitzvot. Since women are obligated to fulfill the prohibition against eating chametz (for they are liable for the observance of all the Torah's prohibitions), they must also fulfill the positive commandment of eating matzah. A minor [old enough to eat bread] should be trained in [the fulfillment of] mitzvot3From the Rambam's phraseology, we learn that the mitzvah of training one's children to fulfill mitzvot is incumbent upon the parents. Neither the Torah nor the Sages placed any responsibilities on the children themselves. Rather, the parents are charged with teaching their children to follow the Torah's guidelines (Kessef Mishneh). and be given an olive's size of matzah4the same measure given an adult. to eat. [For] a sick or elderly person who cannot eat,5a full כזית of matzah in any other fashion, we can soak a cake [of matzah] in water and feed it to him, provided it does not dissolve.6See Halachah 6 and commentary.

י״אמִדִּבְרֵי 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:

¹¹It is a Rabbinic ordinance that nothing at all is eaten after the matzah,1As explained in Halachah 8:9, the Rambam is referring to the afikoman, which was instituted in place of the Paschal sacrifice. not even roasted seeds, nuts, or the like.2The Mishnah (Pesachim 119b) states: "No afikoman is served after the Paschal sacrifice." In his commentary on the Mishnah, the Rambam defines afikoman as "fruits served as dessert after the meal, such as roasted seeds, figs, raisins, almonds, and the like." Rather, even though one ate matzah3to begin one's meal and to fulfill the mitzvah of eating matzah and afterwards, ate other foods, fruit, and the like,4in the course of the meal one returns and eats a second olive's size of matzah at the end [of the meal]5as the afikoman and ceases [eating].6so that the taste of the matzah will remain in one's mouth. See Halachah 8:9.

י״באָסְרוּ 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:

¹²The Sages forbade a person from eating matzah1This applies only to matzah that is fit to be used at the Seder. However, matzah that is made with wine, oil, or honey may not be used to fulfill the mitzvah, and hence may be eaten at this time. (As mentioned above, such matzah is generally not eaten in the Ashkenazic community.) on Pesach eve,2the fourteenth of Nisan. Some authorities explain that this prohibition only applies from midday, the time when chametz becomes forbidden. However, the Rambam appears to consider the prohibition as applying during the entire day (Maggid Mishneh). 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.]3The Jerusalem Talmud (Pesachim 10:1) states that a person who eats matzah on the day before Pesach can be compared to a man who has relations with his betrothed in her father's house before the wedding. Whoever eats matzah on Pesach eve is given "stripes for rebellion"4מכת מרדות, the punishment given those who break a Rabbinic commandment. The Jerusalem Talmud (ibid.) explains that such a punishment is given to a man who acts immodestly with his betrothed. Hence, it is appropriate that a person who eats matzah on Pesach eve be given a similar penalty. until his soul expires.5This phrase has provoked much controversy among the commentators. The Tashbaytz (Vol. II, Responsum 51) states:This is a wondrous statement... If the intention is that after he eats, he should be beaten... a Rabbinic prohibition will be punished more severely than a Torah prohibition... for such a penalty is not found with regard to a Torah prohibition.Indeed, some commentaries advise striking this phrase from the text, maintaining that it was a later addition which was not made by the Rambam himself. Nevertheless, Rabbenu Manoach justifies this phrase, explaining that it refers to a situation where a person obstinately refuses to accept the prohibition. As long as he does not promise to obey the Sages' decree, the authorities must continue administering punishment.Similarly, it is forbidden to eat6a meal with matzah (even matzah kneaded with wine, which is not included in the prohibition mentioned above) on Pesach evening from slightly before the time of Minchah,7The Sages defined this time as nine hours after the beginning of the day. (The time of Minchah is nine and a half hours after the beginning of the day.) in order that one will approach eating matzah with appetite. However, one may eat some fruit or vegetables,8or other similar foods that do not satiate one's appetite but should not fill up on them.9for then, one will not eat the matzah with relish.The Sages of the former generations would starve themselves on Pesach eve10Pesachim 108a relates that Rav Sheshet would fast the entire day even though he was not a firstborn. 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,11The Rambam's statements require some explanation: In Hilchot Yom Tov 6:16, the Rambam states:It is proper for a person not to dine on the day before a festival from the time of Minchah onward, as on the day before the Sabbath.The latter phrase is a reference to Hilchot Shabbat 30:4, which states:A person may eat and drink [on Friday] until nightfall. Nevertheless, as part of the honor given to the Shabbat, a person should refrain from scheduling a meal from the time of Minchah onward.Thus, on the day before the Sabbath and other festivals, a person should not schedule an important meal. However, he may partake of a casual meal and continue eating. On Pesach, even the latter is forbidden. one may continue eating until darkness.12at which time one is required to cease eating. However, a person who desires to continue eating may cover his food with a cloth, recite Kiddush, and return to his meal, as explained in Hilchot Shabbat 29:12.

א׳מִצְוַת עֲשֵׂה שֶׁל תּוֹרָה לְסַפֵּר בְּנִסִּים וְנִפְלָאוֹת שֶׁנַּעֲשׂוּ לַאֲבוֹתֵינוּ בְּמִצְרַיִם בְּלֵיל חֲמִשָּׁה עָשָׂר בְּנִיסָן שֶׁנֶּאֱמַר (שמות יג ג) "זָכוֹר אֶת הַיּוֹם הַזֶּה אֲשֶׁר יְצָאתֶם מִמִּצְרַיִם" כְּמוֹ שֶׁנֶּאֱמַר (שמות כ ח) "זָכוֹר אֶת יוֹם הַשַּׁבָּת". וּמִנַּיִן שֶׁבְּלֵיל חֲמִשָּׁה עָשָׂר תַּלְמוּד לוֹמַר (שמות יג ח) "וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר בַּעֲבוּר זֶה" בְּשָׁעָה שֶׁיֵּשׁ מַצָּה וּמָרוֹר מֻנָּחִים לְפָנֶיךָ. וְאַף עַל פִּי שֶׁאֵין לוֹ בֵּן. אֲפִלּוּ חֲכָמִים גְּדוֹלִים חַיָּבִים לְסַפֵּר בִּיצִיאַת מִצְרִים וְכָל הַמַּאֲרִיךְ בִּדְבָרִים שֶׁאֵרְעוּ וְשֶׁהָיוּ הֲרֵי זֶה מְשֻׁבָּח:

¹It is a positive commandment of the Torah1Sefer HaMitzvot (positive commandment 157), Sefer HaChinuch (mitzvah 21) to relate2Hilchot Kri'at Shema 1:3 mentions that it is a mitzvah to recall the Exodus from Egypt twice daily. The Rambam makes no further mention of that mitzvah in the Mishneh Torah, nor does he mention it in Sefer HaMitzvot. There is a basic difference between these two obligations. Throughout the year, a brief recollection is all that is required. On Pesach night, we must elaborate, relating the entire story of the Exodus. the miracles and wonders wrought for our ancestors in Egypt on the night3In Sefer HaMitzvot (ibid.), the Rambam states "the beginning of the night," implying that we should begin telling the story of the Exodus in the first portion of the night. of the fifteenth of Nisan,4the night of the plague of the firstborn, when Pharaoh gave the Jews permission to leave Egypt. as [Exodus 13:3] states: "Remember this day,5the fifteenth of Nisan on which you left Egypt,"6implying that we are commanded to commemorate the day of the Exodus. just as [Exodus 20:8] states: "Remember the Sabbath7This addition is a quote from the Mechiltah and Shemot Rabbah. Nevertheless, the commentators have questioned its necessity. Some explain that the word זכור does not follow the grammatical form usually used for commandments, and hence the comparison with the Sabbath is valuable.Likkutei Sichot, Vol. 21, explains that Shemot Rabbah states that the remembrance of the Sabbath is זכר למעשה בראשית, "a commemoration of the work of creation." The remembrance of the exodus, it continues, must also emphasize the wonders and miracles that God performed.What is the common point between the Sabbath and the exodus? Both emphasize how God is above nature and, hence, can change nature according to His will.This quality is also reflected in our service. At the very beginning of Hilchot Shabbat, the Rambam emphasizes how the observance of the Sabbath is connected with a positive mitzvah: rest. A Jew steps beyond his weekday activities and devotes his energies to spiritual activites bond with God.Similarly, the recollection of the exodus from Egypt must take us beyond our everyday activities to the extent that as stated in Halachah 7:6 "He presents himself as if he, himself, is leaving the slavery of Egypt." day."From where [is it derived that this mitzvah is to be fulfilled on] the night of the fifteenth? The Torah teaches [Exodus 13:8]: "And you shall tell your son on that day,8relating the story of the Exodus saying: 'It is because of this...'9The Mechiltah interprets this as a reference to matzah and maror. Thus, the verse is [implying that the mitzvah10of relating the story of the exile is to be fulfilled] when matzah and maror are placed before you.11i.e., on the night of the fifteenth of Nisan, when it is a mitzvah to eat matzah, as explained in Halachah 6:1.[The mitzvah applies] even though one does not have a son.12This clause is necessary because from the expression "and you shall tell your son," one might imply that the mitzvah only applies to a person with children. Even great Sages are obligated to tell about the Exodus from Egypt.13to quote the Haggadah: "Even if we are all wise, all men of understanding, all Sages, all knowledgeable about the Torah, it is a mitzvah incumbent upon us to relate the Exodus from Egypt." Many commentaries explain that the story the Haggadah quotes concerning Rabbi Eliezer, Rabbi Yehoshua, and the other Sages is brought to demonstrate and prove this point. Whoever elaborates concerning the events which occurred and took place is worthy of praise.14Sefer HaMitzvot (ibid.) praises: "Whoever adds further statements and elaborates more on the greatness of what God did for us and the wickedness and violence with which the Egyptians treated us, and how God took His revenge upon them..."

ב׳מִצְוָה לְהוֹדִיעַ לַבָּנִים וַאֲפִלּוּ לֹא שָׁאֲלוּ שֶׁנֶּאֱמַר (שמות יג ח) "וְהִגַּדְתָּ לְבִנְךָ". לְפִי דַּעְתּוֹ שֶׁל בֵּן אָבִיו מְלַמְּדוֹ. כֵּיצַד. אִם הָיָה קָטָן אוֹ טִפֵּשׁ אוֹמֵר לוֹ בְּנִי כֻּלָּנוּ הָיִינוּ עֲבָדִים כְּמוֹ שִׁפְחָה זוֹ אוֹ כְּמוֹ עֶבֶד זֶה בְּמִצְרַיִם וּבַלַּיְלָה הַזֶּה פָּדָה אוֹתָנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא וַיּוֹצִיאֵנוּ לְחֵרוּת. וְאִם הָיָה הַבֵּן גָּדוֹל וְחָכָם מוֹדִיעוֹ מַה שֶּׁאֵרַע לָנוּ בְּמִצְרַיִם וְנִסִּים שֶׁנַּעֲשׂוּ לָנוּ עַל יְדֵי משֶׁה רַבֵּנוּ הַכֹּל לְפִי דַּעְתּוֹ שֶׁל בֵּן:

²It is a mitzvah to inform one's sons even though they do not ask, as [Exodus 13:8] states: "You shall tell your son."A1Though Exodus 13:14 states: "And it shall come to pass that your son will ask you:...," the verse quoted demonstrates that the father's explanations need not necessarily come in response to his son's questions (Mechiltah d'Rashbi). father should teach his son according to the son's knowledge:2Commenting on this statement, the Ramah (Orach Chayim 473:6) relates that if a person's family is unable to understand the Haggadah in Hebrew, he should translate it into a language they do understand. How is this applied? If the son is young or foolish, he should tell him: "My son, in Egypt, we were all slaves like this maidservant or this slave. On this night, the Holy One, Blessed be He, redeemed us and took us out to freedom."If3To this author's knowledge, this phraseology is the Rambam's original choice of words. He attempts to provide us with an easily applicable example of how to fulfill this mitzvah. the son is older and wise, he should inform him what happened to us in Egypt and the miracles wrought for us by Moses, our teacher;4The Haggadah (based on the Mechiltah) also explains that a wise son should be taught the halachot of Pesach. everything according to the son's knowledge.5The latter phrase, a quote from Pesachim 116a, is interpreted differently by some other commentators. They maintain that the father teaches the son how to ask relevant questions, whose nature depends on the son's ability to understand. The Shulchan Aruch HaRav (473:40,42) combines both these interpretations.

ג׳וְצָרִיךְ לַעֲשׂוֹת שִׁנּוּי בַּלַּיְלָה הַזֶּה כְּדֵי שֶׁיִּרְאוּ הַבָּנִים וְיִשְׁאֲלוּ וְיֹאמְרוּ מַה נִּשְׁתַּנָּה הַלַּיְלָה הַזֶּה מִכָּל הַלֵּילוֹת עַד שֶׁיָּשִׁיב לָהֶם וְיֹאמַר לָהֶם כָּךְ וְכָךְ אֵרַע וְכָךְ וְכָךְ הָיָה. וְכֵיצַד מְשַׁנֶּה. מְחַלֵּק לָהֶם קְלָיוֹת וֶאֱגוֹזִים וְעוֹקְרִים הַשֻּׁלְחָן מִלִּפְנֵיהֶם קֹדֶם שֶׁיֹּאכְלוּ וְחוֹטְפִין מַצָּה זֶה מִיַּד זֶה וְכַיּוֹצֵא בִּדְבָרִים הָאֵלּוּ. אֵין לוֹ בֵּן אִשְׁתּוֹ שׁוֹאַלְתּוֹ. אֵין לוֹ אִשָּׁה שׁוֹאֲלִין זֶה אֶת זֶה מַה נִּשְׁתַּנָּה הַלַּיְלָה הַזֶּה. וַאֲפִלּוּ הָיוּ כֻּלָּן חֲכָמִים. הָיָה לְבַדּוֹ שׁוֹאֵל לְעַצְמוֹ מַה נִּשְׁתַּנָּה הַלַּיְלָה הַזֶּה:

³He1the father or person conducting the seder should make changes on this night so that the children will see2have their curiosity piqued and will3thus, remain awake and [be motivated to] ask: "Why is this night different from all other nights?"4The question מה נשתנה and, similarly, three of the four questions asked by the children are mentioned in the Mishnah, Pesachim 116a. until he replies to them: "This and this occurred; this and this took5relating the story of the Exodus by reciting the Haggadah. place."What changes should be made? He should give them roasted seeds and nuts;6Pesachim 109a notes that Rabbi Akiva would follow this practice. the table should be taken away before they eat;7Pesachim 115b relates that one Pesach, Abaye was sitting before Rabbah, and the latter suddenly picked up the table as if he had finished eating. Abaye exclaimed: "We have not begun to eat and you have already picked up the table!" (See also Shulchan Aruch, Orach Chayim 473:6. See Halachah 8:2.) matzot should be snatched from each other8The Rambam's statements are quoted from Pesachim 109a. However, Rashi, the Ra'avad, and others interpret חוטפים מצות to mean that the matzot are eaten hurriedly. The Rambam's interpretation is the source for the custom of stealing matzah at the Seder. and the like.9The custom of pouring the second cup of wine directly after reciting הא לחמה עניא is cited by the Shulchan Aruch (ibid.:7) as another practice instituted to arouse curiosity.When a person does not have a son, his wife should ask him.10The Sages stressed that the Haggadah should be recited as a response to questions. We show greater interest in learning about a subject when questions have first been raised in our minds. If he does not have a wife, [he and a colleague] should ask each other: "Why is this night different?" This applies even if they are all wise.11as mentioned in the previous halachah. A person who is alone should ask himself: "Why is this night different?"12Since the question and answer approach is the most desirable way to recite the Haggadah, everyone must follow this pattern, even if he must ask himself the questions.

ד׳וְצָרִיךְ לְהַתְחִיל בִּגְנוּת וּלְסַיֵּם בְּשֶׁבַח. כֵּיצַד. מַתְחִיל וּמְסַפֵּר שֶׁבַּתְּחִלָּה הָיוּ אֲבוֹתֵינוּ בִּימֵי תֶּרַח וּמִלְּפָנָיו כּוֹפְרִים וְטוֹעִין אַחַר הַהֶבֶל וְרוֹדְפִין אַחַר עֲבוֹדַת אֱלִילִים. וּמְסַיֵּם בְּדַת הָאֱמֶת שֶׁקֵּרְבָנוּ הַמָּקוֹם לוֹ וְהִבְדִּילָנוּ מֵהָאֻמּוֹת וְקֵרְבָנוּ לְיִחוּדוֹ. וְכֵן מַתְחִיל וּמוֹדִיעַ שֶׁעֲבָדִים הָיִינוּ לְפַרְעֹה בְּמִצְרַיִם וְכָל הָרָעָה שֶׁגְּמָלָנוּ וּמְסַיֵּם בַּנִּסִּים וּבַנִּפְלָאוֹת שֶׁנַּעֲשׂוּ לָנוּ וּבְחֵרוּתֵנוּ. וְהוּא שֶׁיִּדְרשׁ מֵ"אֲרַמִּי אֹבֵד אָבִי" (דברים כו ה) עַד שֶׁיִּגְמֹר כָּל הַפָּרָשָׁה. וְכָל הַמּוֹסִיף וּמַאֲרִיךְ בִּדְרַשׁ פָּרָשָׁה זוֹ הֲרֵי זֶה מְשֻׁבָּח:

⁴One must begin [the narrative describing our ancestors'] base [roots] and conclude with [their] praise.1This principle is taken from the Mishnah, Pesachim 116a. The commentaries offer several rationales in its explanation. Among them:a) The contrast between our nation's humble roots and the majestic level they reached through the Exodus make us more conscious of God's great kindness (Tosefot Rid).b) Mention of our roots prevents us from becoming overly haughty (Maharshah). What does this imply? One begins relating how originally, in the age of Terach,2Abraham's father our ancestors denied [God's existence]3The Rambam is alluding to the passage "Originally, our ancestors were idol-worshipers." and strayed after vanity, pursuing idol worship.4See Hilchot Avodat Kochavim 1:1-3. One concludes with the true faith:5The redemption from Egypt representing the birth of the Jews as a nation and the beginning of their service of God as a people. how the Omnipresent has drawn us close to Him, separated us from the gentiles, and drawn us near to His Oneness.6by giving us the Torah.Similarly, one begins by stating that we were slaves to Pharaoh in Egypt and [describing] all the evil done to us,7The Rambam's statements are based on Pesachim 116a, which mentions a debate between Rav and Shmuel concerning the interpretation of "One must begin [the narrative describing our ancestors'] base [roots] and conclude with [their] praise."Rav maintains that it is proper to begin from "Originally, our ancestors were worshipers of idols," placing the emphasis on our degrading spiritual roots. Shmuel (according to the Maggid Mishneh, Ravvah) maintains that we should begin from "We were slaves to Pharaoh, stressing the humble material origins from which our people stem. Customarily, we follow both opinions in our recitation of the Haggadah (Rav Yitzchak Alfasi), and hence the Rambam includes both opinions in this halachah.There is, nonetheless, a certain difficulty with the Rambam's statements. All texts of the Haggadah begin with "We were slaves," and then relate the passage "Originally, our ancestors were idol worshipers." Here, the Rambam reverses that order. Perhaps he made this choice because the Talmud uses this order when mentioning these two opinions. Alternatively, chronologically, our ancestors' worship of idols preceded the Egyptian exile. and concludes with the miracles and wonders that were wrought upon us, and our freedom.8relating the story of the Exodus.This [implies] that one should extrapolate9bringing other verses to explain and clarify the statements of this passage as found in the Haggadah. [the passage beginning] from [Deuteronomy 26:5]: "An Aramean sought to destroy my ancestor..."10This passage served as the statement of thanksgiving recited by the farmers bringing bikkurim (the first fruits) to the Temple. The Mishnah (Pesachim 116a) mentions that it was instituted as the basis of the Haggadah. until one concludes the entire passage.11i.e., until Deuteronomy 26:8. Whoever adds and extends his extrapolation12beyond the accepted text of this passage is praiseworthy.

ה׳כָּל מִי שֶׁלֹּא אָמַר שְׁלֹשָׁה דְּבָרִים אֵלּוּ בְּלֵיל חֲמִשָּׁה עָשָׂר לֹא יָצָא יְדֵי חוֹבָתוֹ וְאֵלּוּ הֵן. פֶּסַח מַצָּה וּמָרוֹר. פֶּסַח עַל שׁוּם שֶׁפָּסַח הַמָּקוֹם עַל בָּתֵּי אֲבוֹתֵינוּ בְּמִצְרַיִם שֶׁנֶּאֱמַר (שמות יב כז) "וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא לַה'" וְגוֹ'. מָרוֹר עַל שׁוּם שֶׁמֵּרְרוּ הַמִּצְרִיִּים אֶת חַיֵּי אֲבוֹתֵינוּ בְּמִצְרַיִם. מַצָּה עַל שֵׁם שֶׁנִּגְאֲלוּ. וּדְבָרִים הָאֵלּוּ כֻּלָּן נִקְרָאִין הַגָּדָה:

⁵Whoever does not mention these three matters on the night of the fifteenth has not fulfilled his obligation. They are: the Paschal sacrifice, matzah, and maror.The Paschal sacrifice: [It is eaten] because the Omnipresent passed over the houses of our ancestors in Egypt as [Exodus 12:27] states: "And you shall say: 'It is the Paschal sacrifice to God.'The bitter herbs: [They are eaten] because the Egyptians embittered the lives of our ancestors in Egypt.The matzah: [It is eaten] because of the redemption. These statements are all referred to as the Haggadah.

ו׳בְּכָל דּוֹר וָדוֹר חַיָּב אָדָם לְהַרְאוֹת אֶת עַצְמוֹ כְּאִלּוּ הוּא בְּעַצְמוֹ יָצָא עַתָּה מִשִּׁעְבּוּד מִצְרַיִם שֶׁנֶּאֱמַר (דברים ו כג) "וְאוֹתָנוּ הוֹצִיא מִשָּׁם" וְגוֹ'. וְעַל דָּבָר זֶה צִוָּה הַקָּדוֹשׁ בָּרוּךְ הוּא בַּתּוֹרָה וְזָכַרְתָּ כִּי עֶבֶד הָיִיתָ כְּלוֹמַר כְּאִלּוּ אַתָּה בְּעַצְמְךָ הָיִיתָ עֶבֶד וְיָצָאתָ לְחֵרוּת וְנִפְדֵּיתָ:

⁶In each and every generation, a person must present himself1Pesachim 116b explains that the mitzvah of relating the story of the Exodus cannot remain on the intellectual level alone. Rather, it must affect a person to the extent that he personally feels that he is leaving Egypt.There is a slight difficulty with the Rambam's statements. Pesachim (ibid.), the commonly accepted text of the Haggadah, and even the Rambam's own text of the Haggadah, read לראות (see himself), and not להראות (present himself) — i.e., show others that he feels this way. Why does the Rambam alter the text here?Likkutei Sichot, Vol. XII, notes that the following halachot emphasize how the obligation of recalling the Exodus applies, not only to the recitation of the Haggadah, but to all the practices performed on Pesach. Since we must recite the Haggadah to others, as implied by the question-and-answer approach required by Halachah 3, the manner in which a person performs all the other Passover practices must also demonstrate to others his personal experience of the Exodus. as if he, himself, has now2the words, "himself" and "now" are also additions to the Mishnah. left the slavery of Egypt,3Here, also, the Rambam alters the text, adding the words "the slavery." Since the Rambam is addressing people who may never have seen the physical land of Egypt, it is not possible to demand that they feel as if they left that country, but rather, that they left backbreaking slavery as experienced by our people in Egypt. as [Deuteronomy 6:23] states: "He took4This and the verse quoted below were stated forty years after the redemption from Egypt, to the Jews who were prepared to enter Eretz Yisrael. They had not tasted Egyptian slavery. us out from there."5This verse is quoted by Ravvah, Pesachim 116b. However, the Mishnah (and our text of the Haggadah) derive this concept from Exodus 13:8: "And you shall tell your son...: 'It is because of this, that God acted for me ...' Nevertheless, the Rambam's text of the Mishnah and the Haggadah do not include that verse. Regarding this manner, God commanded in the Torah: "Remember that you were a slave [Deuteronomy 5:15]"6It is necessary to quote this verse in addition to the one mentioned previously. The previous verse teaches us that the redemption from Egypt is a continuous activity, affecting us at present as well. This verse emphasizes that we are obligated to recognize and recall that fact. - i.e., as if you, yourself,7even though physically, you did not experience this slavery. were a slave and went out to freedom and were redeemed.

ז׳לְפִיכָךְ כְּשֶׁסּוֹעֵד אָדָם בַּלַּיְלָה הַזֶּה צָרִיךְ לֶאֱכל וְלִשְׁתּוֹת וְהוּא מֵסֵב דֶּרֶךְ חֵרוּת. וְכָל אֶחָד וְאֶחָד בֵּין אֲנָשִׁים בֵּין נָשִׁים חַיָּב לִשְׁתּוֹת בַּלַּיְלָה הַזֶּה אַרְבָּעָה כּוֹסוֹת שֶׁל יַיִן. אֵין פּוֹחֲתִין לוֹ מֵהֶם. וַאֲפִלּוּ עָנִי הַמִּתְפַּרְנֵס מִן הַצְּדָקָה לֹא יִפְחֲתוּ לוֹ מֵאַרְבָּעָה כּוֹסוֹת. שִׁעוּר כָּל כּוֹס מֵהֶן רְבִיעִית:

⁷Therefore, when a person feasts on this night,1The meal served at the Seder should be festive. The Shulchan Aruch, Orach Chayim 472:2, states that a person should set the table with the most attractive utensils he can afford. he must eat and drink2The Talmud mentions two practices as characteristic of freedom: reclining and drinking four cups of wine. The Rambam mentions the general principles applying to these obligations in this halachah, and explains each of the practices in particular in the following halachot. while he is reclining3on couches in the manner of free men.4In his commentary on the Mishnah (Pesachim 10:1), the Rambam relates that this was the practice of "kings and great people."The commentaries quote the Rambam's expression as a proof that reclining (הסיבה) is not merely a particular law, describing the manner in which the matzah and the four cups of wine must be eaten and drunk, but rather a unique requirement on its own. Therefore, as explained in the following halachah, it is praiseworthy for a person to eat the entire Seder meal while reclining. Each and every one,5Even a person who has difficulty drinking wine must observe this practice. Nedarim 49b relates that Rabbi Yehudah bar Illai would have to bind his sides from Pesach to Shavuot because of the aftereffects of the four cups of wine he drank at the Seder. Nevertheless, each year he fulfilled the mitzvah. both men and women,6Generally, woman are not bound to fulfill any mitzvot that have a specific time limitation. However, an exception to this principle is made regarding the mitzvot associated with the Seder night. Since the women had a full share in the miracles of the Exodus - indeed, Sotah 11b states that the redemption came about because of their merit - they must participate fully in the commemoration of the Exodus (Pesachim 108b).It is curious that the Rambam does not mention whether wine should be given to children below Bar-Mitzvah age. Many authorities maintain that it is unnecessary for the Rambam to mention this fact, for we can assume that the all-encompassing obligation to educate one's children in Torah practice applies in this regard as well. (See Shulchan Aruch 472:15 and Shulchan Aruch HaRav 472:25)Other commentaries, however, maintain that the omission is significant. They note that in Hilchot De'ot 4:12, the Rambam writes that wine is harmful to young children. Hence, they maintain, the Rabbis would not require a father to train his children in Torah practice at the expense of their health. must drink four7The Jerusalem Talmud, Pesachim 10:1 explains that these four cups of wine are associated with the four promises of redemption given to the Jews in Egypt (Exodus 6:6-7). Alternatively, it is suggested that they refer to:the four cups mentioned in the narrative of Pharaoh's butler;the four exiles in which the Jews will suffer;the four cups of retribution God will force the gentiles to drink in the Messianic age; and,the four cups of consolation He will offer to the Jews after their redemption.In Halachah 8:10, the Rambam also mentions a fifth cup of wine. See the commentary on that halachah. cups of wine8Most halachic authorities require that this wine have some alcoholic content. Hence, grape juice alone should not be used. on this night. [This number] should not be reduced.9However, during certain portions of the Seder, it is possible to drink additional cups of wine. Even a poor person who is sustained by charity should not have fewer than four cups.10Just as the Jewish community must supply him with his physical needs, they must also provide him with the necessities required to fulfill his halachic obligations. The size of each of these cups11i.e., the amount of liquid they must contain should be a quarter [of a log].12There is some controversy about the conversion of that figure into modern measure. The most commonly accepted figure is 3.35 fluid ounces. Some authorities require even larger cups.

ח׳אֲפִלּוּ עָנִי שֶׁבְּיִשְׂרָאֵל לֹא יֹאכַל עַד שֶׁיָּסֵב. אִשָּׁה אֵינָהּ צְרִיכָה הֲסִיבָה. וְאִם אִשָּׁה חֲשׁוּבָה הִיא צְרִיכָה הֲסִיבָה. וּבֵן אֵצֶל אָבִיו וְהַשַּׁמָּשׁ בִּפְנֵי רַבּוֹ צְרִיכִין הֲסִיבָה. אֲבָל תַּלְמִיד בִּפְנֵי רַבּוֹ אֵינוֹ מֵסֵב אֶלָּא אִם כֵּן נָתַן לוֹ רַבּוֹ רְשׁוּת. וַהֲסִיבַת יָמִין אֵינָהּ הֲסִיבָה. וְכֵן הַמֵּסֵב עַל עָרְפּוֹ אוֹ עַל פָּנָיו אֵין זוֹ הֲסִיבָה. וְאֵימָתַי צְרִיכִין הֲסִיבָה בִּשְׁעַת אֲכִילַת כְּזַיִת מַצָּה וּבִשְׁתִיַּת אַרְבָּעָה כּוֹסוֹת הָאֵלּוּ. וּשְׁאָר אֲכִילָתוֹ וּשְׁתִיָּתוֹ אִם הֵסֵב הֲרֵי זֶה מְשֻׁבָּח וְאִם לָאו אֵינוֹ צָרִיךְ:

⁸Even one of Israel's poor should not eat until he [can] recline.1The word "even" is used to include people who one would presume would not be obligated. Tosefot, Pesachim 99b, explains that it obligates even a poor person who cannot afford a couch or pillows to lean on. He also must try to recline to the best of his ability - e.g., leaning on a colleague's side. See Magen Avraham, Orach Chayim 472:3. A woman need not recline.2Rabbenu Manoach and other commentators explain that this refers only to a woman in the presence of her husband. The Sh'eltot d'Rav Achai (Tzav 77) states that it applies to all women, since women do not generally recline. If she is an important woman, she must recline.3The Ramah, Orach Chayim 472:4, and other Ashkenazic authorities write: "All our women are considered important. Nevertheless, it is not customary for them to recline." [Even] a son in the presence of his father or an attendant in the presence of his master must recline.4A son is obligated to honor his father, and thus it would not be respectful to recline in his presence. However, we may assume that the father foregoes his honor in this regard. This applies even if the father is also his tutor in Torah studies.Though an attendant is bound to fulfill the duties required of him by his master, the obligations required of him by God take precedence. However, a student before his teacher5i.e., one who teaches him Torah should not recline6for a person's fear of his teacher must parallel his fear of God (Pesachim 22b). unless his teacher grants him permission.7Should he desire to do so, a teacher may forego the honor due him. In such an instance, a student must recline.Reclining on one's right side is not considered reclining.8This refers to a right-handed person. Since he must eat with his right hand, it would be uncomfortable for him to recline on that side (Rashbam, Pesachim 108a). Alternatively, this refers to all people for reclining in this manner is dangerous, lest the food go down the windpipe rather than the esophagus (Ramah 472:3). Neither is reclining on one's back or forwards.9Pesachim 108a explains that פרקדן is not considered as a desirable manner of reclining. Most commentaries explain that refers only to leaning on one's back. However, even leaning forward is not acceptable, since this is not a comfortable manner of eating and cannot be regarded as a symbol of freedom and liberation.10When must one recline? when eating the כזית11At present, this obligation applies also to eating the korech (sandwich of matzah and maror) and the afikoman. When must one recline? when eating the כזית of matzah and when drinking these four cups of wine.12for these were ordained particularly to celebrate the redemption from Egypt.The Shulchan Aruch, Orach Chayim 472:7, writes that a person who ate matzah or drank from the four cups of wine without reclining is not considered to have fulfilled his obligation and must repeat the act.The Ramah qualifies this law, explaining that since, in the Ashkenazic community, certain opinions do not require reclining at present, one need not drink another cup of wine if the third and fourth cups of wine were drunk without reclining. However, he suggests that a person repeat the eating of matzah and the drinking of the first two cups of wine if they were consumed without reclining. The Magen Avraham (and the subsequent authorities) declare that the drinking of the first cup should also not be repeated. While eating and drinking at other times:13during the Seder meal if one reclines, it is praiseworthy;14for, as mentioned in the previous halachah, reclining is one of the signs of freedom and liberation, and thus, has an importance of its own, independent of its connection to the eating of matzah and the drinking of the four cups of wine. if not, there is no requirement.15for, in particular, reclining was obligated only for those acts that were specifically instituted as symbols of our liberation. One should not recline while eating the maror, for it was ordained as a remembrance of our people's oppression and not of their liberation (Pesachim 108a).

ט׳אַרְבָּעָה כּוֹסוֹת הָאֵלּוּ צָרִיךְ לִמְזֹג אוֹתָן כְּדֵי שֶׁתִּהְיֶה שְׁתִיָּה עֲרֵבָה הַכֹּל לְפִי הַיַּיִן וּלְפִי דַּעַת הַשּׁוֹתֶה. וְלֹא יִפְחֹת בְּאַרְבַּעְתָּן מֵרְבִיעִית יַיִן חַי. שָׁתָה אַרְבָּעָה כּוֹסוֹת אֵלּוּ מִיַּיִן שֶׁאֵינוֹ מָזוּג יָצָא יְדֵי אַרְבָּעָה כּוֹסוֹת וְלֹא יָצָא יְדֵי חֵרוּת. שָׁתָה אַרְבָּעָה כּוֹסוֹת מְזוּגִין בְּבַת אַחַת יְדֵי חֵרוּת יָצָא יְדֵי אַרְבָּעָה כּוֹסוֹת לֹא יָצָא. וְאִם שָׁתָה מִכָּל כּוֹס מֵהֶן רֻבּוֹ יָצָא:

⁹These four cups [of wine] should be mixed with water so that drinking them will be pleasant.1In Talmudic times, the wines were very strong and had to be mixed with water before being drunk. At present, most commercially produced wines have already been diluted with water. Nevertheless, in many communities, it is customary to mix a small amount of water with the wine when pouring the cup, to fulfill the obligation of mixing the wine with water oneself. [The degree to which they are mixed] all depends on2the strength of the wine and the preference of the person drinking.3Nevertheless, the Sages placed some limits on the extent to which wine may be diluted. [Together,] these four [cups] should contain at least a quarter [of a log] of pure wine.4i.e., the sum total of pure wine contained in all four cups must be at least a quarter of a log at least 3.35 fluid ounces, as explained above. A person may thus add three times this quantity of water to the wine to produce four cups, each containing a quarter of a log of mixed wine.We may not dilute the wine any further. Shabbat 77a states: "Any wine that is less than a third of the quantity of the water [mixed in] is not considered wine."This factor is significant at present, when the wines commercially produced are substantially diluted with water in the factories. Hence, when adding water to them at the table, one must take care not to exceed the above limits. A person who drank these four cups from wine which was not mixed [with water]5In Hilchot Mamrim 7:4, the Rambam writes that drinking wine in this manner is considered as an accidental occurrence, and no one, not even a glutton, will continue doing this. has fulfilled the obligation to drink four cups of wine, but has not fulfilled the obligation to do so in a manner expressive of freedom.6i.e., he has not fulfilled the mitzvah in its proper manner. However, as stated above, at present many commentaries do not require further dilution with water.A person who drank these four cups of wine mixed [with water] at one time7without waiting to drink them as prescribed in the Haggadah has fulfilled the obligation to drink wine in a manner expressive of freedom, but has not fulfilled the obligation of four cups of wine.8The Rabbis ordained that the cups be drunk in the prescribed order. (Note the following halachah.) A person who does not drink them in this order does not fulfill his obligation.A person who drank the majority [of the cup] from each of these [four] cups has fulfilled his obligation.9The Taz (472:7) explains that it is desirable for a person to drink the entire cup of wine if possible. Accordingly, the Magen Avraham suggests using smaller cups, so that it is easy to drink the entire contents. Some opinions maintain that even if a person is using a very large cup, he is obligated to drink the majority of the cup. However, the prevailing opinion (Shulchan Aruch HaRav 472:19) is that for the first three cups, it is sufficient to drink the majority of a quarter of a log (i.e., at least 1.68 fluid ounces of wine). For the final cup, one should drink an entire quarter of a log.The source of the latter law is Pesachim 108a, which mentions a person who drinks wine from his cup and then gives to his children and the members of his household. The Talmud concludes that he fulfills his obligation if he drinks the majority of the cup. The Rambam quotes only the conclusion of this statement, for he maintains that all adult members of the household, both men and women, should be given their own cups of wine and he does not mention the obligation of giving wine to children. (See Halachah 7.)

י׳כָּל כּוֹס וְכוֹס מֵאַרְבָּעָה כּוֹסוֹת הַלָּלוּ מְבָרֵךְ עָלָיו בְּרָכָה בִּפְנֵי עַצְמָהּ. וְכוֹס רִאשׁוֹן אוֹמֵר עָלָיו קִדּוּשׁ הַיּוֹם. כּוֹס שֵׁנִי קוֹרֵא עָלָיו אֶת הַהַגָּדָה. כּוֹס שְׁלִישִׁי מְבָרֵךְ עָלָיו בִּרְכַּת הַמָּזוֹן. כּוֹס רְבִיעִי גּוֹמֵר עָלָיו אֶת הַהַלֵּל וּמְבָרֵךְ עָלָיו בִּרְכַּת הַשִּׁיר. וּבֵין הַכּוֹסוֹת הָאֵלּוּ אִם רָצָה לִשְׁתּוֹת שׁוֹתֶה. בֵּין שְׁלִישִׁי לִרְבִיעִי אֵינוֹ שׁוֹתֶה:

¹⁰On each of these four cups, one recites a blessing of its own.1i.e., one recites the blessing בורא פרי הגפן, blessing God for creating wine, before partaking of each cup of wine. Generally, when one continues drinking wine in one sitting, only one blessing is recited in the beginning. However, in this instance, since each of the four cups was ordained as a specific mitzvah, it requires a blessing of its own.The Ma'aseh Rokeach quotes Rav Avraham, the Rambam's son, as stating that after each of the four cups, his father also required the recitation of the blessing על הגפן (the blessing recited after drinking wine). Nevertheless, both Sephardic and Ashkenazic custom today is to recite על הגפן only once, at the end of the Seder (Ramah 474:1). In addition:2each of the four cups is associated with another blessing(s).On the first cup, one recites the kiddush pertaining to the day;On3as on every Sabbath and festival, as stated in Halachah 8:1. the second cup, one reads the Haggadah;On4and concludes with the blessing אשר גאלנו, which praises God for redeeming us, as stated in Halachah 8:5. the third cup, one recites the grace after meals;On5which, throughout the year, should be recited over a cup of wine, as the Rambam writes in Hilchot Berachot 7:14 and as stated in Halachah 8:10 below. the fourth cup, one concludes the Hallel6which is begun before partaking of the meal, as stated in Halachah 8:5. and recites the blessing for songs [of praise].7i.e., the blessing יהללוך, generally recited after the Hallel, as stated in Halachah 8:10.Between these cups, should one desire to drink, one may.8However, the Shulchan Aruch, Orach Chayim 473:3, recommends not drinking between the first and second cups. The Darchei Mosheh states that this is the accepted Ashkenazic custom. See also Mishnah Berurah 473:13-15.No restrictions are placed on drinking between the second and third cups, since this is the time of the Seder meal. Between the third and the fourth cup, one should not drink.

י״אהַחֲרֹסֶת מִצְוָה מִדִּבְרֵי סוֹפְרִים זֵכֶר לַטִּיט שֶׁהָיוּ עוֹבְדִין בּוֹ בְּמִצְרַיִם. וְכֵיצַד עוֹשִׂין אוֹתָהּ. לוֹקְחִין תְּמָרִים אוֹ גְּרוֹגָרוֹת אוֹ צִמּוּקִין וְכַיּוֹצֵא בָּהֶן וְדוֹרְסִין אוֹתָן וְנוֹתְנִין לְתוֹכָן חֹמֶץ וּמְתַבְּלִין אוֹתָן בְּתַבְלִין כְּמוֹ טִיט בְּתֶבֶן וּמְבִיאִין אוֹתָהּ עַל הַשֻּׁלְחָן בְּלֵילֵי הַפֶּסַח:

¹¹The charoset is a mitzvah ordained by the words of the Sages,1This statement represents a change of opinion by the Rambam. Pesachim 10:3 states: "The charoset is not a mitzvah. Rabbi Eliezer ben Tzadok declares: 'It is a mitzvah.' In his commentary on that Mishnah, the Rambam writes:According to Rabbi Eliezer ben Tzadok, who maintains that charoset is a mitzvah, one is obligated to recite a blessing "...who sanctified us with His commandments and commanded us regarding the eating of charoset." This is not the halachah.A change of opinion of this nature is not extremely uncommon. However, the question can be raised: why does the Rambam not require a blessing to be recited over the charoset? Among the answers given is that the charoset is considered secondary (טפל) to the substances which are dipped in it. Hence, we follow the principle of reciting a blessing upon the essential item (the maror or the matzah) and not on the charoset (Lechem Mishneh). to commemorate the clay2i.e., mortar. Pesachim 116a offers a second opinion: "to commemorate the apple trees" - i.e., the manner in which the Jewish women made themselves attractive to their husbands and convinced them to continue rearing children. They would then hide in the apple orchards and give birth to their children without difficulty (Rashbam). with which [our forefathers] worked in Egypt.3making bricks. How is it made?We take dates, dried figs, or raisins and the like, and crush them,4The Shulchan Aruch HaRav (473:32) suggests using apples, nuts, or pomegranates and fruits used as metaphors for the Jewish people in the Bible. add vinegar to them,5The Ramah (473:5) suggests using red wine to recall the Jewish blood spilled by the Egyptians. and mix them with spices,6ginger or cinnamon (However, in certain communities, it is customary not to use these spices on Pesach). Pesachim (ibid.) quotes Rabbi Eliezer ben Tzadok as saying "the spice-merchants of Jerusalem would call out: 'Come and get spices for the mitzvah.' as clay is mixed into straw.7to commemorate the making of bricks. This is placed on the table8according to our custom, on the Seder plate on [the first two] nights of Pesach.

י״באֲכִילַת מָרוֹר אֵינָהּ מִצְוָה מִן הַתּוֹרָה בִּפְנֵי עַצְמָהּ אֶלָּא תְּלוּיָה הִיא בַּאֲכִילַת הַפֶּסַח. שֶׁמִּצְוַת עֲשֵׂה אַחַת לֶאֱכל בְּשַׂר הַפֶּסַח עַל מַצָּה וּמְרוֹרִים. וּמִדִּבְרֵי סוֹפְרִים לֶאֱכל הַמָּרוֹר לְבַדּוֹ בְּלַיִל זֶה אֲפִלּוּ אֵין שָׁם קָרְבַּן פֶּסַח:

¹²According to the Torah, the eating of bitter herbs is not a mitzvah in its own right,1In contrast to matzah, concerning which there is a separate commandment (Exodus 12:18 : "On that evening, eat matzot," there is no specific Biblical commandment to eat bitter herbs alone.Rav Chayim Soloveitchik explains that, accordingly, when eating the maror together with the Paschal sacrifice, there is no obligation to eat aכזית. That measure is required only according to the Sages, who established a separate mitzvah to eat maror. Therefore, as in all other cases where eating is required, one must consume a כזית. However, since there is no Torah mitzvah to eat maror, merely that one should use it to embellish the Paschal sacrifice, that measure is not required by the Torah.[Perhaps, this thesis may be questioned on the basis of Halachah 8:6, which requires a separate blessing for maror when it is eaten alone. As in Halachah 8:2, a blessing would not be required on a measure less than a כזית.] but rather is dependent on the consumption of the Paschal sacrifice.2as Exodus 12:8 commands: "eat it together with matzot and bitter herbs." (See Halachah 8:6.) It is one positive commandment to eat the meat of the Paschal sacrifice together with matzah and bitter herbs.3Just as the four species taken on Sukkot are one mitzvah, similarly, although the Paschal sacrifice should be eaten with these three elements, it is considered only one mitzvah.Furthermore, in Sefer HaMitzvot (positive commandment 56), the Rambam explains that if it is impossible to obtain bitter herbs, it is still a mitzvah to partake of the Paschal sacrifice. However, there is no mitzvah to partake of bitter herbs alone. (See also Hilchot Korban Pesach 8:2.) According to the words of the Sages, [it is a mitzvah]4and thus, as mentioned in Halachah 8:8, we recite a blessing praising God for commanding us "concerning the eating of maror." to eat the bitter herbs alone5in contrast to our practice of eating them together with matzah (see Halachah 8:8), which is only a custom on this night even if there is no Paschal sacrifice.

י״גמְרוֹרִים הָאֲמוּרִים בַּתּוֹרָה הֵן הַחֲזֶרֶת וְהָעֳלָשִׁין וְהַתַּמְכָא וְהָחַרְחְבִינָא וְהַמָּרוֹר. כָּל אֶחָד מֵחֲמֵשֶׁת מִינֵי יָרָק אֵלּוּ נִקְרָא מָרוֹר. וְאִם אָכַל מֵאֶחָד מֵהֶן אוֹ מֵחֲמִשְּׁתָּן כְּזַיִת יָצָא וְהוּא שֶׁיְּהוּ לַחִין. וְיוֹצְאִין בְּקֶלַח שֶׁלָּהֶן אֲפִלּוּ יָבֵשׁ. וְאִם שְׁלָקָן אוֹ כְּבָשָׁן אוֹ בִּשְּׁלָן אֵין יוֹצְאִין בָּהֶן:

¹³The bitter herbs referred to by the Torah are Romaine lettuce,1Pesachim 39a explains that even though the leaves of this species are sweet, it is preferable to fulfill the mitzvah of bitter herbs with this species than with any other. Just as the Egyptian exile began in a favorable way and ended in bitter oppression, similarly the leaves of this plant are sweet, but its root bitter. Furthermore, its Aramaic name, חסא, also means compassion and alludes to God's mercy for our people. From a halachic perspective, it is easiest to consume the required measure of maror when using this species. endives, horseradish, date ivy,2the precise English term for the latter species is a matter of question. In his commentary on the Mishnah (Pesachim 2:6), the Rambam identifies it with the Arabic "Kretzanah." wormwood.3an extremely bitter tasting herb. All of these five species of vegetable are called maror. If a person ate a כזית4As mentioned in the commentary on Halachah 1:1, there is a debate between the commentators if a כזית is considered as one third the size of a ביצה, or one half. Hence, in regard to questions of Torah law, the more stringent opinion should be followed. However, in questions of Rabbinic law, the more lenient opinion can be relied upon.Since the consumption of maror is a Rabbinic commandment, the more lenient view - in terms of modern measurements, between 16.6 and 24 grams, depending on different halachic opinions - may be relied upon. of any one of these [species] or of all five [species] combined, he has fulfilled his obligation.5of any one of these [species] or of all five [species] combined, he has fulfilled his obligation.This applies while they6their leaves are still moist. One may fulfill one's obligation with their stem7The Shulchan Aruch, Orach Chayim 473:5, excludes the use of roots. However, the Magen Avraham (473:11) maintains that the main root extending from them stem may also be used. Indeed, the most common custom in European communities where Romaine lettuce was difficult to obtain, was to use a horseradish root. even if it is dry. One cannot fulfill one's obligation if they are boiled,8these three activities detract from the vegetable's bitter taste pickled,9in vinegar; alternatively, left in water for more than a day. Many have the custom of using horseradish as maror, but soak it before the Seder to minimize its sharpness. Based on this halachah, it is preferable for them to use one of the less bitter species of bitter herbs than to follow this practice. or cooked.