2. Preparing the meat course-Not to roast the meat for the Seder?[1]

It is forbidden due to custom to eat roasted meat on the night of the Seder, and thus one must beware to avoid roasting the meat that will be eaten by the Seder meal.[2] [In the Diaspora, this prohibition applies also towards the meal of the second Seder.[3] It is however permitted to eat roasted meat during the Pesach day meal.[4] Thus, it is permitted to roast meat on Erev Pesach for the sake of eating it during the day meals, with exception to a whole lamb or goat, as will be explained next. Likewise, it is permitted to eat roasted meat on Erev Pesach prior to sunset.[5] According to all it is permitted to eat cooked meat on the night of Pesach and those accustomed to avoiding doing so are to be protested.[6]]

Roasting a whole lamb or goat:[7] It is forbidden to roast a whole lamb or goat in a way that is similar to the Pesach sacrifice[8] on (Erev Pesach past midday or on Pesach night) [even if one does not plan to eat it for the Seder night[9]]. It goes without saying that if one went ahead and did so, it is forbidden to eat the meat on the night of Pesach. [Some Poskim[10] rule it is forbidden to be eaten even on Erev Pesach past midday.]

Which meats-The status of beef, chicken and fish:[11] All meats that require Shechita/slaughtering are included in the accustomed roasting prohibition, and hence may not be eaten roasted on the night of Pesach.[12] Thus, one may not eat roasted calf meat, chicken or other poultry, on the night of the Seder. [Accordingly, all roasted meats and poultry are to be excluded from the Seder menu.] However, all foods which do not require slaughtering to be Kosher, such as fish and eggs, are permitted to be eaten roasted even on the night of the Seder.[13] [Thus, one may roast/fry an egg and eat it on the night of the Seder.[14]]

The definition of roasting-Grilling, barbecuing, spit roast, pot roast, frying?[15] Roasting includes any cooking that is done without external liquids, such as is done when grilling or barbecuing meat, or roasting meat on a spit. Thus, all grilled or barbecued meat, or meat grilled on a spit in an oven is forbidden to be eaten on the night of the Seder. A pot roast [i.e. Tzeli Kadar], which is meat that is cooked in a pot without water or any other external liquid, and simmers in the gravy that it releases during cooking, is disputed if it is considered roasted or not. Some Poskim[16] rule that pot roast/Tzeli Kadar is considered roasted and is thus forbidden to be eaten on the night of the Seder. Other Poskim[17], however, rule that if there is no external liquid added, then it is not defined as roasting and is hence permitted to be eaten on the night of the Seder. Practically, it is forbidden to eat pot roast/Tzeli Kadar on the night of the Seder even if no external liquid was added, however, a slightly sick person may be lenient to eat it [if he needs to eat specifically a pot roast meat, or if no other meat is available].[18] [Based on this, some Poskim[19] rule it is likewise forbidden to fry the meat with only oil, and one must add water or other liquids, such as wine grape juice, lemon juice and the like.]

Roasting and then cooking the meat in water/juice?[20] Meat or poultry which was at first roasted/grilled over a fire and then later cooked [in water or other external liquids] is no longer considered roasted and may hence be eaten on the night of Pesach.[21] [Thus, one may brown/braise/simmer/roast the meat for the Seder prior to cooking it in liquids.]

Cooking the meat and then roasting it without liquid?[22] Meat or poultry which was at first cooked in water [or other external liquids] and then roasted [over a fire, or even] as a pot roast without external liquid is forbidden to be eaten on the night of Pesach [unless one is slightly ill, in which case he may eat  pot roast[23], as stated above].[24] [Thus, one may not simmer the meat of the Seder night without external liquids even after it has been cooked with gravy. One may, however, simmer the meat prior to the cooking, as explained above.]

Summary: It is forbidden to eat roasted meat or poultry during the night of the Seder, on both the first and second Seder night [in the Diaspora]. One may however eat roasted fish or eggs on the night of the Seder. During the daytime of Pesach, even roasted meat may be eaten. The meat may not be cooked in a pot without liquids, even if it will simmer in its own juice. One may roast the meat and then cook it. One, however, may not cook the meat and then roast it in a pot without liquids, or over a fire. Liver:[25] One may not eat liver on the night of Pesach as liver is roasted. If, however, the liver was cooked after it was roasted, then it may be eaten. Smoked meat/turkey/chicken:[26] One may not eat smoked meat on the night of Pesach as it is considered like roasted. Thus, beef jerky, pastrami [beef and poultry], salami, and all other cuts of dried meat or poultry, may not be eaten on Seder night unless they have been cooked in liquids afterwards. What is the law if the gravy in the pot burnt out?[27] Ø  If one cooked meat in a pot with external liquids [i.e. water, lemon juice, wine, etc] and the gravy has burnt out thus causing the meat to sizzle on its own, may it still be eaten? Yes. May one cook meat in an oven? Yes. So long as there is liquid in the pan, it is permitted to do so, just as is the law when cooking on the stove top.

 

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[1] See Admur 476:1-4; 469:4; Michaber 476:1; Rambam 8:11; Mishneh Pesachim 53a; Kaf Hachaim 476:1-14; 20-22; Piskeiy Teshuvos 476:1

Background of roasted pieces of meat: Communities which are accustomed to eating roasted meat on the night of Pesach, may continue to do so, while those communities which are accustomed not to eat any roasted meat on the night of Pesach, then it is forbidden for them to swerve from their custom. [Admur ibid; Michaber ibid; Mishneh ibid] Even their descendants may not swerve from the custom. Furthermore, anyone who comes to live in their community is prohibited from eating roasted meat even if they come from a community who permits it. [Admur ibid; 468:9; Kaf Hachaim 476:7] Practically, the custom in these provinces [of Ashkenaz] is to be stringent not to eat roasted meat on the night of Pesach, and it is therefore forbidden to eat roasted meat on Pesach night. [Admur ibid; M”A 476:1; Tur 476; Levush 476:2; Taz 476:1; M”A 476:2; Chok Yosef 476:1; P”M 476 M”Z 1; Chayeh Adam 130:9; M”B 476:1; Kaf Hachaim 476:1]

Background of roasted whole animal: It is forbidden in all areas for one to eat a roasted whole sheep or goat on the night of Pesach [and on the 2^nd night in the Diaspora (P”M 476 M”Z 1; Kaf Hachaim 476:12), whether male or female, and irrelevant of age or blemish (Rashbatz p. 33; Erech Hashulchan 476:10; Kaf Hachaim 476:10)], being that it is similar to the Pesach sacrifice. This prohibition refers to roasting only a whole sheep or goat, with its head, legs and innards all intact, and without missing any limbs, as in such a case it is similar to the Pesach sacrifice which is roasted whole without any missing limbs, and it will appear as if one is eating the Pesach sacrifice outside the Temple. [Admur 476:2; 469:4; Michaber ibid; Rambam 8:11; Braisa Pesachim 74a; Mishneh Beitza 22b] The prohibition applies if the legs and innards are removed from inside the animal, as was done with the Pesach sacrifice. [Admur ibid and ibid in parentheses; Rama 469; Tur 469; P”M 476 M”Z 1; See Rambam Karban Pesach 8:10; Rebbe Akiva in Mishneh Pesachim 74a; Seemingly the legs and limbs were not cut off, and were roasted on the side of the animal while still attached. Vetzaruch Iyun. From the wording of Admur ibid and ibid in parentheses it is implied that this prohibition only applies if indeed one removed the innards from within the body of the goat/sheep, otherwise it is not similar to the Karban Pesach even though it is whole. Vetzaruch Iyun.] This prohibition to eat a whole roasted lamb/goat applies even if one did not roast the meat with intent to eat on the night of Pesach and did not say that it is for the sake of the Pesach, and even if it was roasted many days before Pesach. [Admur 469:4; Taz 469:1] Furthermore, it is forbidden to roast a whole goat or sheep on Erev Pesach past midday, or by the night of Pesach (with its head on its legs and innards) due to it looking similar to the Pesach sacrifice [Admur 469:4; Taz 469:1; Tur 469 based on Mishneh and Braisa ibid] This applies even if one does not plan to eat it on the night of the Seder. [Implication of Admur ibid; Taz 469:1 “It is forbidden to roast it, implying, even if one does not plan to eat it”] However, if one cut it and roasted its pieces, or even if one roasted it whole with exception to a single limb which was cut off prior to the roasting, or if one broiled a single limb of the animal prior to roasting it whole, then since it is not similar to the roasting of the Pesach, it is therefore permitted to be eaten in those areas who are accustomed to eating roasted meat on this night, as stated above. [Admur 476:2; Michaber ibid; Rambam ibid; Braisa Pesachim ibid; M”B 476:4-5; Kaf Hachaim 476:14; To note that some Poskim rule that the prohibition applies even if the innards and legs were completely removed from the animal and it was roasted without them. See Kaf Hachaim 476:8 that so is implied form Rambam ibid and Braisa ibid and Levush, however from Admur and Poskim ibid it is evident that the prohibition only applies if it is roasted together; Kaf Hachaim ibid concludes to be Machmir] Likewise, other animals [chicken, cow] are not forbidden from the letter of the law to be eaten even if roasted whole, and it is therefore permitted to be eaten in those areas who are accustomed to eating roasted meat on this night, as stated above. [Peri Chadash 476; Erech Hashulchan 476:2; M”B 476:10; Kaf Hachaim 476:9] One who transgresses the above, and eats a whole roasted sheep or lamb on the night of Pesach is liable for excommunication. [Chok Yaakov 476:3; Birkeiy Yosef 476:3; Kaf Hachaim 476:11]

[2] Custom in Michaber ibid; Final Minhag Ashkenazi in Admur 476:1; 469:4; M”A 476:1; Tur 476; Levush 476:2; Taz 476:1; M”A 476:2; Chok Yosef 476:1; P”M 476 M”Z 1; Chayeh Adam 130:9; M”B 476:1; Kaf Hachaim 476:1

The reason: The reason the custom is to avoid eating roasted meat on the night of Pesach is due to a decree that people may come say that the meat being eaten is the Pesach sacrifice. [Admur ibid; Michaber ibid; Rambam ibid]

[3] Elya Raba 476:2; Beis Yehuda 51; P”M 476 M”Z 1; Chayeh Adam 130:9; Yifei Laleiv 2:1; Ruach Chaim 476:1; M”B 476:1; Kaf Hachaim 476:2

[4] Implication of Admur 476:1 and Mishneh ibid [from fact he specifically mentions the nighttime of Pesach]; Admur 473:21 that one may eat the roasted Zeroa the next day; M”A 473:8; Darkei Moshe 473:10; Mahariy Viyaal 193; Chok Yaakov 473:17; Nehar Shalom 476:2 that so is implied from Setimas all Poskim [although concludes that those cities accustomed to be stringent are to continue to do so]; Shulchan Gavoa 476:3; M”B 473:32; See Kaf Hachaim 476:2; 473:63, Shaareiy Teshuvah 473:10 concludes that he has not seen this to be the custom to be stringent also by day

Other opinions: Some Poskim rule that it is forbidden to eat roasted meat even during the daytime of the 15^th of Nissan, and in the Diaspora the prohibition applies for both the nights and days of the 15^th and 16^th of Nissan. [Beis Yehuda 51, brought in Shaareiy Teshuvah ibid, that so he received from his Rebbe and so is the directive; Birkeiy Yosef 476:1; 473:4; Machazik Bracha 476:1; Chaim Sheol 2:38-89; Erech Hashulchan 476:1; Ruach Chaim 476:1 that custom in Izmar is to avoid by daytime of 15^th but not of 16^th; Ben Ish Chaiy Tzav 30; Kaf Hachaim 476:2; 473:63]

[5] P”M 476 M”Z 1; Kaf Hachaim 476:13

[6] P”M 476 A”A 3; Kaf Hachaim 476:22

[7] Admur 469:4

[8] Meaning it is being roasted in entirety with its head on its legs and innards, as was done by the Pesach sacrifice. [Admur ibid]

[9] Implication of Admur ibid; Taz 469:1 “It is forbidden to roast it, implying, even if one does not plan to eat it”

[10] P”M 476 M”Z 1; Kaf Hachaim 476:13

[11] Admur 476:3; Michaber 476:2; Yerushalmi 4:4

[12] The reason: Although these meats are invalid for the Pesach sacrifice, nevertheless, they may not be eaten in those communities who avoid eating roasted meat on the night of Pesach, as people will get confused between the different forms of roasted meats and come to permit eating also roasted lamb and goat meat, as they are all a variety of meats. [Admur ibid; M”A 476:3; Karban Haeida Yerushalmi ibid; M”B 476:8; Kaf Hachaim 476:20]

[13] Admur ibid; Taz 476:3; M”A 476:3; Yerushalmi ibid; Elya Raba 476:1; Chok Yosef 476:3; Chayeh Adam 130:9; P”M 476 M”Z 3; Kaf Hachaim 476:21

The reason: As these foods are not similar at all to the various species of meats of which some are valid for the Pesach sacrifice, and hence people who eat these foods roasted will not get confused and come to allow even roasted lamb or goat. [Admur ibid]

[14] P”M 476 M”Z 3; Kaf Hachaim 476:21

[15] Admur 476:4; M”A 476:1

[16] 1^st and Stam opinion in Admur ibid and M”A ibid

The reason: Now, although such meat is not similar to the roasted meat of the Pesach, as the Pesach sacrifice is invalid if it is cooked in a pot [Rambam Karban Pesach 8:8; Pesachim 74a; See Pesachim 41a and dispute between Rebbe and Choachamim regarding if there is lashes involved; See Machatzis Hashekel on M”A ibid], nevertheless, it is forbidden to be eaten in those communities who forbid eating roasted meats on the night of the Seder due to Maras Ayin, as it may lead people to permit eating even grilled meat. [Admur ibid; M”A ibid]

[17] 2^nd opinion in Admur ibid; Nachalas Tzevi 476:2; Zechor Leavraham in name of Leket Hakemach p. 44; See Machatzis Hashekel ibid for explanation of this opinion

[18] Admur ibid; M”A ibid; Chok Yosef 476:1; Elya Raba 476:2; M”B 476:1; Kaf Hachaim 476:5; See Machatzis Hashekel ibid that this allowance applies even if the meat was not cooked beforehand, and was made only through pot roasting.

[19] Pnei Meivin 123 based on P”M Y.D. 87 M”Z 1; See Piskeiy Teshuvos 476:1 for Poskim who argue

[20] Admur 476:4; M”A 476:1; Chok Yaakov 476:2; Elya Raba 476:2; Beis Yaakov 24; Implication of Chayeh Adam 130:9; M”B 476:1; See Kaf Hachaim 476:4 [concludes that one may be lenient in time of need and Simchas Yom Tov

Other opinions: Some Poskim rule one is not to eat roasted meat/poultry even if it is later cooked in liquids. [Peri Chadash 476, brought in Machatzis Hashekel 476:1 and Kaf Hachaim 476:4; Beis Yehuda p. 108 in name of his teacher; Machazik Bracha 476:2; Chok Yosef 476:1; Kaf Hachaim 476:4 concludes that one may be lenient in time of need and Simchas Yom Tov] Other Poskim rule that if it was cooked before Yom Tov then it may be eaten while if it was roasted before Yom Tov and then only cooked on Yom Tov, then it may not be eaten. [Yam Yissachar 2; Ikarei Hadaat 19:10]

[21] The reason: As the cooking nullifies the roasted [taste] and if this were to be done to the Pesach sacrifice it would be invalid [and is hence not similar]. [Admur ibid; Rambam 8:11; Pesachim 74a]

[22] Admur 476:4; M”A 476:1; Chok Yaakov 476:2; Elya Raba 476:2; M”B 476:1

[23] Implication of Admur ibid that even an ill person may only be lenient to eat a pot roast, however, he may not be lenient to eat an actual roast which was grilled over a fire even if it was previously cooked in water. However, see Machatzis Hashekel on M”A ibid who explains that a sick person may be lenient to eat even grilled meat if it was previously cooked in water or external liquids.

[24] The reason: This is forbidden due to the same reason that we initially forbid a pot roast, which is due to Maaras Ayin. [Admur ibid; M:A ibid]

[25] Aruch Hashulchan 476:4

[26] Piskeiy Teshuvos 476:1 in name of Yam Yissachar

[27] Beis Yehuda 51; Machazik Bracha 476:4; Shaareiy Teshuvah 473; Kaf Hachaim 476:6