*The article below is an excerpt from the above Sefer
*As an Amazon Associate I earn from qualifying purchases.
The Mitzvah of eating Matzah contains many detailed Halachos. The following Halacha is an overview of specifically the laws and customs relevant to eating the Matzah during the section of Motzi Matzah, and does not cover all its general detailed laws. For all the details of the Biblical command of eating Matzah, and the bylaws of its fulfillment, see Chapter 1 Halacha 2 in length.
A. The Mitzvah:It is a positive command in the Torah to eat [a Kezayis of] Matzah [within Kdei Achilas Peras] on the night of the 15th of Nissan.[2] It is during this stage of the Seder in which this Biblical command is fulfilled. See Chapter 1 Halacha 2A!
|
Kissing the Matzah:[3] Some are accustomed to kiss the Matzah to show their belovedness of the Mitzvah. |
B. Kavanah-Intent:
Everyone is obligated to have in mind upon eating the Matzah to fulfill the Mitzvah of eating Matzah on the night of the 15th. One is to publicize this matter to the attendants of the Seder, especially if they have little Jewish background. See Chapter 1 Halacha 2J for the full details of this subject!
|
Intending the reason behind the Mitzvah of eating Matzah:[4] At the time of eating the Matzah, it is proper to have in mind the reason behind the command, in addition to the general intent of fulfilling the Mitzvah of Hashem.
The reason behind the Mitzvah of eating Matzah and its effects: The recorded reason behind the Mitzvah of eating Matzah is that it commemorates the exodus, and the fact that our bread did not have enough time to rise upon us leaving Egypt.[5] One is to have this in mind upon eating the Matzah.[6] Regarding its effects, the Zohar[7] states that Matzah is called a food of faith “Michla Dihemnusa” and a food of healing “Michla Diesvasa.” This is because the Matzah has a spiritual effect on the soul to strengthen its faith in G-d, and one’s comprehension of G-dliness. It thus helps mature and develop one’s Daas of holiness. |
As on any Shabbos and Yom Tov, one is required to have Lechem Mishneh, which is two Shaleim Matzas, on the night of the Seder. [Thus, the top Matzah of Kohen, and bottom Matzah of Yisrael must be a Shaleim.] See Halacha 2B for the full details of this matter!
If one of the Matzos broke while on the Seder plate: If the Kohen or Yisrael broke, then it is to be switched for a whole Matzah. See Halacha 2B for the full details of this matter!
D. Holding onto the Matzos:[9]Upon saying the blessing of Hamotzi, one needs to take hold of the two whole Matzas in his hand[10], with the broken Matzah remaining in the middle between the two whole Matzos.[11]
Which hand?[12] One is to hold to the Matzah with his right hand.[13] However, it is proper to place both hands [i.e. ten fingers[14]] on the Matzah while saying Hamotzi, as they contain ten fingers corresponding to the ten Mitzvos that are associated with bread.[15] [Practically, the widespread custom of the world, as well as the Chabad custom, is to hold on to the Matzos with both hands, and so was the custom of the Rebbe.[16]]
E. The blessings and its order:[17]The blessing of Hamotzi as well as the blessing of Al[18] Achilas Matzah is recited over the Matzos.
The order of the blessings: One first recites the blessing of Hamotzi, and only then recites the blessing of Al Achilas Matzah.[19]
On which Matzah is the blessing of Hamotzi and Al Achilas Matzah going on? Although from the letter of the law the blessings of Hamotzi and Al Achilas Matzah can be said over any Matzah [and so is even initially done by those who do not have a Seder plate, as will be explained in the Q&A] nevertheless the sages instituted that these blessings be said over one specific Matzah from within the three Matzos that are on the Seder plate. However, it is debated amongst the Poskim as to which of these three Matzos the blessing of Hamotzi and Al Achilas Matzah is going on. Some Poskim[20] rule that the blessing of Hamotzi is going on the top whole Matzah [i.e. Kohen] while the blessing of Al Achilas Matzah is going on the broken middle Matzah [i.e. Levi], which is considered poor man’s bread [i.e. Lechem Oni]. Other Poskim[21], however, rule that the blessing of Hamotzi is going on the middle broken Matzah which is considered the poor man’s bread, while the blessing of Al Achilas Matzah is going on the top whole Matzah. Other Poskim[22] rule that both blessings of Hamotzi and Al Achilas Matzah are going on the middle-broken Matzah. The practical ramification between these opinions is expressed in a variety of areas, such as 1) Must one hold all three Matzos upon saying the blessing?[23] 2) Which Matzah should be held on top?[24] 3) Which Matzah should be eaten first?[25] 4) How much should be eaten from each Matzah?[26] 5) By the eating of which Matzah should one lean?[27] Practically, the main opinion follows the first opinion that the blessing of Hamotzi is going on the whole Matzah while the blessing of Al Achilas Matzah is going on the broken Matzah.[28] Nevertheless, whenever it is possible to suspect for both opinions one is to do so, in order to fulfill the obligation according to all.[29] Thus, we 1) hold all three Matzos in our hand by Hamotzi and the top and middle Matzah by Al Achilas Matzah[30], 2) leave the whole Matzah on top[31], 3) eat a Kezayis of both Matzos simultaneously[32], 4) and lean by the eating of both Matzos[33]. The details of these matters will be elaborated throughout the coming Halachos.
Should all the participants recite the blessings of Hamotzi and Al Achilas Matzah to themselves prior to eating the Matzah, or should they fulfill their obligation with hearing it from the leader of the Seder? From the letter of the law, whenever a group of people participate in the same meal, one person is to say the blessing of Hamotzi on behalf of everyone.[34] Accordingly, it would be proper for everyone to listen to the blessing of the leader of the Seder and fulfill his obligation with him. Nonetheless, the general widespread custom during the year is for the participants to say their own blessing of Hamotzi, [and so was likewise followed by many on the night of the Seder[35]].[36] [This is done in the following order: Those who have their own Seder plate are to say the blessings on their own Matzos, just as is performed by the leader of the home. Those who do not have their own Seder plate are to wait until they receive a piece of Matzah from the Matzos of the leader of the Seder, and are then to first say the blessing of Hamotzi and immediately afterwards recite the blessing of Al Achilas Matzah, and then eat the piece of Matzah that was distributed to them from the Seder plate.[37]]
F. Having in mind the Matzah of Korech and Afikoman:[38]Upon saying the blessing of Al Achilas Matzah one is to have in mind to also exempt with this blessing the third Matzah that will be eaten by Korech.[39] Likewise, one is to also intend to exempt with this blessing the Matzah that will be eaten by Afikoman.[40]
G. Dropping the bottom Matzah after saying the blessing of Hamotzi, prior to saying the blessing of Al Achilas Matzah:[41]
[Immediately] after completing the blessing of Hamotzi one is to let go of the whole bottom Matzah [i.e. Yisrael] and allow it to drop out of one’s hands.[42] One thus remains holding onto the broken Matzah on bottom and the upper [whole Matzah] on top. One then says the blessing of Al Achilas Matzah [with only the top and middle Matzah in his hand]. [This applies even when Pesach falls on Shabbos.[43]]
Not to drop or break the top Matzah until after the blessing: One is not to drop the upper whole Matzah [i.e. Kohen] from his hands prior to reciting the blessing of Al Achilas Matzah.[44] It goes without saying that one is not to break any piece off the top whole Matzah until after he completes the blessing of Al Achilas Matzah.[45]
H. The eating: How much Matzah is to be eaten, which of the three Matzos is to be eaten, and within how much time?[46]Minimum for all participants-Kezayis within Achilas Peras:[47] Every person, whether man, woman, or child who has reached the age of education, is obligated to eat a minimum of a Kezayis of Matzah. This amount is initially to be eaten within 3-4 minutes. It is initially accustomed to eating close to 30 grams of Matzah for the Biblical Kezayis, although one may be lenient with 20 grams if he so chooses. One who is sick may even initially be lenient and eat between 9-17 grams of Matzah. In Matzah size: A Kezayis of 28.8 grams is equal to approximately ¾ of a machine Matzah and about ½ of a handmade Matzah [if there are 17 Matzah’s in a Kilo]. See Chapter 1 Halacha 2G-H and Chapter 3 Halacha’s 5-6 for the full details of this subject! The above minimum amount applies to all participants, although one who has a Seder plate is to try to eat two Kezeisim of Matzah, as explained next.[48] See Q&A below regarding distributing from the Matzah on the Seder plate to all the participants.
One who has a Seder plate-One Kezayis from both the top and middle Matzah:[49] [One who has a Seder plate, in which the blessing of Hamotzi and Al Achilas Matzah was said on the top and middle Matzah, is initially to eat from both the top and middle Matzah. He is to eat the following amount:] Although according to the main opinion one is required to only eat a Kezayis from the middle broken Matzah [which is the main Matzah that the blessing of Al Achilas Matzah was recited over], while eating even a small amount from the top whole Matzah suffices [for the blessing of Hamotzi], nevertheless, it is proper for one to break a Kezayis from the upper whole Matzah and a Kezayis from the broken Matzah and eat both of them for the fulfillment of the Mitzvah of eating Matzah, in order to fulfill one’s [Rabbinical[50]] obligation according to all opinions.[51] [Regarding this matter, it suffices for one to take the smaller measurement of a Kezayis, which is between 9-11 grams of Matzah, from the upper whole Matzah if it is difficult for him to eat 28.8 grams.[52] However, from the middle-broken Matzah one is to try to eat a full Kezayis of 28.8 grams.[53] See chapter 3 Halacha 5C.] This, however, is only initially required, while Bedieved one is Yotzei the Mitzvah of eating Matzah even if he only ate one Kezayis in total, as stated below. [between the two Matzos, or ate a Kezayis from only the top Matzah or only the middle Matzah, or even from other Matzah that was no on the Seder plate].
Eating both Kezeisim simultaneously:[54] The two Kezeisim of the top and middle Matzah [which is eaten by those who have a Seder plate, as stated above] need to be eaten together at the same time.[55] This means that he is to enter both of them into his mouth simultaneously.[56] Nonetheless, one is not required to swallow them simultaneously, and hence he may crush them with his mouth and at first swallow one entire Kezayis simultaneously and then swallow the entire 2nd Kezayis simultaneously.[57] [Practically, the ability to enter two Kezeim of Matzah into what amounts simultaneously only applied by Matzos of previous times, which was soft, fluffy, and flexible. However, by today’s hard Matzos, doing so is not possible, and hence one is the follow that which will be explained next.[58]]
If one is unable to eat both Kezeisim simultaneously:[59] If one is unable to [enter and] crush in his mouth both Kezeisim simultaneously, then one should first eat a Kezayis of the top whole Matzah, and only afterwards eat a Kezayis of the middle broken Matzah.[60] [Practically, the custom is to break off small pieces from both Matzos, and eat both pieces simultaneously, until the two Kezeisim have been consumed.[61] See Q&A!]
Bedieved if one only ate one Kezayis:[62] All the above law [of eating two Kezeisim for one who has a Seder plate] is only initially required, however Bedieved one is Yotzei the Mitzvah of eating Matzah even if he only ate one Kezayis in total. This applies whether he ate a Kezayis of Matzah from only the top whole Matzah or from only the middle-broken Matzah [or between the two Matzos together, or ate a Kezayis from other Matzah that was no on the Seder plate].
Eating the Kezayis in one shot:[63] Initially, all participants are to eat the entire Kezayis in one shot. One is thus to place the entire Kezayis in his mouth simultaneously, chew it until it becomes crumbs, and then swallow the entire Kezayis together. However, Bedieved, even if the Kezayis of Matzah was eaten a little at a time, in many sessions, so long as the time of Achilas Peras, which is three Beitzim, did not pass from the start of the first eating and the end of the last eating, then he is Yotzei. [This amount is approximately 3-4 minutes.[64]]
|
Summary: One with a Seder plate-Which Matzah is to be eaten and how much is one to eat? One is to break off a Kezayis from both the whole and split Matzah and eat a Kezayis of each at the same time. One is to enter both Kezeiysim into his mouth at the same time, swallowing one entire Kezayis at one time, and then swallowing the next entire Kezayis. If placing two Kezeiysim of Matzah in one’s mouth is not feasible, then one should first eat a Kezayis of the top whole Matzah, and afterwards he should eat a Kezayis of the broken Matzah. Bedieved, if one only ate only one Kezayis of Matzah, within 4 minutes, then whether the Kezayis was from the whole Matzah or from the split Matzah, he has fulfilled his obligation, even if he talked in between. How much Matzah must be eaten by the other participants? They are each to eat 27 grams of Matzah within 4 minutes. One is to distribute a piece of both the middle and upper Matzah to all the participants. [See Q&A]Q&A If one cannot place both Kezeisim of the Matzah into his mouth at once, should he eat pieces of each Matzah together until he eats a Kezayis of both?[65] From the fact that Admur does not suggest this, but rather suggests that if one cannot eat both at same time, then one should eat a Kezayis of the whole Matzah first, we see that for whatever reason Admur negated placing less than a Kezayis of each Matzah together into ones mouth.[66] However, some[67] explain that if one is able to, then he should enter the Matzah piece by a piece into his mouth, chew it, and only then swallow it once he has the two Kezeisim in his mouth. Other Poskim[68] explain that the above ruling [that if one cannot place both Kezeisim into his mouth simultaneously that he should first eat and swallow a Kezayis of the whole Matzah, and only then eat the Kezayis of the broken Matzah], only applies if one plans to eat each Kezayis within a separate count of 4 minutes. If, however, one plans to eat both Kezeisim within a single count of 4 minutes [i.e. one Kezayis per two minutes] then it is preferable for him to eat pieces of both Matzos simultaneously, even though he cannot place the entire amount together in his mouth simultaneously. Other Poskim[69] write that one may eat the two Kizeisim piece by piece at a time, so long as one eats them both within 4 minutes [Pras]. Practically, the custom is to break off small pieces from both Matzos, and eat both pieces simultaneously, until the two Kezeisim have been consumed.[70] If one did not eat a full Kezayis of Matzah from either the whole or the split matzah, but all together ate a Kezayis of Matzah with both of them combined, has he fulfilled his obligation?[71] Yes. |
| Distributing the Matzah to one’s family and participants:[72] As stated previously[73], prior to washing hands for Rachtza, a Kezayis of Matzah is to be prepared and distributed to all the participants who do not have a Seder plate with three Matzos [i.e. women and children], in order so they can readily eat the correct amount immediately after the blessing is said. This Halacha will discuss whether they are also required to eat a piece of Matzah from the Seder plate, and how the distribution process is to take place. [Ideally, and so was practiced in previous times, the Matzos for the night of the Seder we’re extremely thick and large, containing an Issaron worth of dough which is equivalent to 30 Kizeisim. This Matzah would then be used to distribute the Kezeisim of Matzah to all the participants, for each of the relevant parts of the Seder. It is for this reason that the middle Matzah would be baked extra-large, being that each participant must receive a Kezayis from it for both Motzi Matzah and Afikoman.[74] Practically, however, today’s Matzos contain no more than 2 to 3 Kezeisim and hence can no longer be used for the distribution of the Kezeisim to the participants.[75] This change of the form of Matzos has been around for some 250 years.[76]] The need to eat from the Matzah on the Seder plate:[77] Those who do not have their own Seder plate, and thus will not be reciting their own Hamotzi on two whole Matzos for Lechem Mishneh, must fulfill their obligation of Lechem Mishneh through hearing the blessing said from one who has a Seder plate and is holding two whole Matzos. In addition, they must eat a piece of the Matzah of the Lechem Mishneh in order to fulfill their obligation, and it does not suffice to simply hear the blessing of Hamotzi and then eat their own Matzah that they already have. They are to be distributed pieces of both the middle[78] and upper Matzah.[79] The order of eating: The participants who do not have their own Seder plate are to first eat from the pieces of Matzah that are distributed to them from the Seder plate and only then eat from the Kezayis of Matzah that has been pre-distributed to them. Those who are accustomed to recite their own blessings of Hamotzi upon receiving the distributed piece on Shabbos, are to do so here as well, and recite the blessing of Hamotzi and Al Achilas Matzah on the piece that is distributed to them, and then eat their Kezayis of Matzah. [See Halacha E For the full details of the subject!] When is the leader of the Seder to distribute the pieces of Matzah to the participants?[80] The leader of the Seder is to distribute pieces of both the middle and upper Matzah to all the participants while he’s eating his own Kezeisim of Matzah. It is best for him not to delay eating his Kezeisim of Matzah until the distribution is finished and he is likewise not to delay the distribution until he finishes eating his Kezeisim.[81] May one give a piece of his Matzah to a gentile guest?[82] No. One may not distribute from his Matzas Mitzvah, which is the three Matzas of his Seder plate, to a gentile. It is a danger for one to do so.[83] [Other Matzah, however, may be given to a gentile.] May one give a piece of his Matzah to a heretic Jew?[84] Ideally, just ask the Matzas Mitzvah is not to be distributed to a gentile so too it is not to be distributed to a heretic. This especially applies to the Matzah of Afikoman.[85] Nevertheless, practically, almost all non-religious Jews today are considered a Tinok Shenishba, and on the contrary it is a Mitzvah to distribute Matzah to them and encourage them to fulfill the Mitzvos. |
One is required to lean upon eating the Matzah for the fulfillment of the Mitzvah. See Chapter 3 Halacha 3A-B for the full details of this matter!
Must one lean for both Kezeisim:[86] One who [has a Seder plate in front of him, and cannot eat both Kezeisim simultaneously, and thus] first eats the Kezayis of Hamotzi and then the Kezayis of Al Achilas Matzah [as explained in H], is required to lean by both by the eating of the Kezayis of Hamotzi, which is the whole Matzah [i.e. Kohen] [and by the Kezayis of Al Achilas Matzah, which is the broken Matzah of Levi].[87]
How to lean: One is to lean on his left side. See Chapter 3 Halacha 3C for the full details of this matter!
Must women lean? Women are not accustomed to lean. See Chapter 3 Halacha 3D for the full details of this matter!
One who forgot to lean: If one forgot to lean by the eating of a Kezayis of Matzah of Motzi Matzah, it is proper to be stringent and repeat the eating of another Kezayis in a leaning position. See Chapter 3 Halacha 3E for the full details of this matter!
J. Eating with salt or other foods or liquids?
Does one dip the Matzah in salt?[88] Some communities are accustomed to dip the Kezayis of Matzah of Hamotzi and of Achilas Matzah in salt.[89] However, in these [Ashkenazi] provinces the custom is not to do so on the first two nights of the Seder [and so is the Chabad custom[90]].[91] [Nevertheless, one is to have salt on the table.[92]] However, during the other times that one eats Matzah through Pesach, the custom is a different in salt.[93]
Dipping in liquid: On the night of the Seder, one does not fulfill his obligation of eating Matzah, with Matzah that is cooked in water being that its taste has been nullified, and thus it cannot be dipped in hot water. Furthermore, Lechatchilah, one may not even fulfill his obligation with Matzah that is dipped in cold water, as the Matzah must be eaten plain. However, Bedieved if one did so, he fulfills his obligation. Furthermore, a sick or old person may be lenient to do so even initially if they cannot eat the Matzah otherwise. One however does not fulfill his obligation with Matzah dipped in fruit juice, even Bedieved, being that it removes the taste of the Matzah. See Chapter 1 Halacha 2I for the full details of this subject!
Eating/swallowing together with another food:[94] One only fulfills the Mitzvah of eating Matzah if he eats it alone without other foods. If he eats it together with other foods, then he does not fulfill his obligation.
|
What does an old or sick person do if he cannot eat hard Matzah?[95] He may be lenient to eat Matzah dipped in water for the Seder night. One needs to dip a Kezayis in the water, and needs to make sure that the Matzah is not cooked and has not stayed 24 hours in water, otherwise he does not fulfill his obligation. Dipping the Matzah in Charoses:[96] The Rambam[97] and others[98] rule that one is to dip the Matzah of Motzi Matzah in Charoses. The Raavad and others[99], however, argue and rule that there is no point in dipping the Matzah in Charoses, and as the Ravaad concludes, “This opinion is nonsense.” The Rebbe explains the dispute as follows: As is readily evident, all agree that at the times of the Temple one dipped the Matzah in Charoses, as Charoses helps one feel the redemption which is represented by the Matzah. However, after the Churban, since we already naturally feel the exile, if one were to eat the Matzah with Charoses he would not be able to fully feel the redemption represented by the Matzah, and thus the Raavad holds that today we do not dip the Matzah in Charoses. However, the Rambam holds that since the type of exile experienced in Egypt, will never be repeated, thus one is able to feel the redemption of the Matzah fully even with eating the Charoses with it. |
Talking between the blessing and eating the Matzah:[100] It is forbidden to speak between saying the blessing of Al Achilas Matzah and the eating of the Matzah [even of matters relating to the meal]. If one transgressed and spoke between the blessing in the beginning of the eating of the Matzah, then if he spoke of matters unrelated to the meal that he must repeat the blessing. [If, however, he spoke of matters related to the meal then he is not required to be blessed.] However, even of matters that are related to the meal it is initially forbidden to speak of them between the blessing and the start of the eating.
Talking while eating the Matzah:[101] Initially it is forbidden to talk until one finishes eating a Kezayis of the Matzah. Nonetheless, Bedieved, even if he spoke a lot in middle of eating the Kezayis of Matzah, between the different bites, he does not have to repeat the blessing of Al Achilas Matzah, and it goes without saying that he does not have to repeat the blessing of Hamotzi.[102]
Not to talk of matters unrelated to the meal from Matzah until after Korech:[103] One needs to beware not to talk of matters unrelated to the meal from the time that he says the blessing of Al Achilas Matzah until he eats the Koreich sandwich.[104] Nevertheless, if one transgressed and talked in between, he is not to repeat the blessing prior to Koreich.[105] [However, one may even initially talk of matters relating to the meal, so just to ask someone to pass the Matzah or Maror.[106]]
Stringency not to talk of matters unrelated to the meal from Matzah until after Afikoman:[107] Some are accustomed to beware not to talk of any matter unrelated to the meal from the time of saying the blessing of Al Achilas Matzah, until after eating the Afikoman.[108] Nonetheless, this custom is a mere superfluous stringency.[109] [Practically, the custom of Beis Harav was not to be careful in this matter.[110]]
_____________________________________________________________________
[1] See Admur 475:3-10; Kaf Hachaim 475:5-19
[2] Admur 475:15; 32; Mitzvah 7 in Minyan Hamitzvos of Admur; Chinuch Mitzvah 10; Rambam Sefer Hamitzvos Aseh
The source: As the verse [Shemos 12:18] states “Baerev Tochlu Matzos.” [Admur ibid]
[3] Ateres Zekeinim 12 in name of Shelah; Kaf Hachaim 24:19; 475:9
[4] Derech Pikudecha Mitzvah 10 Machshava; Moadim Uzmanim 3:18 based on Bach 625 regarding Sukkah; Piskeiy Teshuvah 475:9
[5] Haggadah Shel Pesach “Al Shum Mah”; Braisa; See Derech Pikudecha Mitzvah 10 Machshava
[6] Derech Pikudecha Mitzvah 10 Machshava
[7] Zohar 2 Tetzaveh 183b
[8] 2nd opinion in Admur 475:3 and that so is custom; 473:24; 482:4; Michaber 475:1; Darkei Moshe 475:5; Bach 475; Tosafus Pesachim 116a; Rashi and Rashbam on Pesachim ibid; Rosh Pesachim 10:30; So rule in general regarding Yom Tov: Admur 274:2; 167:3; Michaber 529:1; Rambam Shabbos 30:8; Rif Pesachim 25b; Tosafus Pesachim 116a
Background & Other Opinions-Does one need Lechem Mishna for Hamotzi on the night of the Seder? Some Poskim rule that although on every Yom Tov one is required to say Hamotzi on Lechem Mishneh [which is two Shaleim Matzas] as explained in the Shulchan Aruch Chapter 529:1, nevertheless, on the night of Pesach one does not need to have two whole Matzos [and should not have it], and rather one is required to have one whole Matzah and a second half broken Matzah. [1st opinion in Admur ibid; Rambam Chametz Umatzah 8:6; Rif Pesachim 25b; Chinuch Mitzvah 21; Beis Yosef 475 in name of Rashba] The reason for this is because the Sages [Pesachim 115b] expounded from the verse [Devarim 16:3] which writes the words Lechem Oni without a Vav that the Matzah needs to be broken, as is common by the bread of a pauper. Now, the entire purpose of their teaching was to instruct us that one should diminish from his usual Lechem Mishneh, and that one of the Matzos is not to be whole. [Admur ibid; Rif ibid] Other Poskim, however, rule that the requirement to have a broken Matzah is in addition to the requirement of Lechem Mishneh. [2nd opinion in Admur 475:3; 473:24; 482:4; Michaber 475:1; Tosafus Pesachim 116a; Rashi and Rashbam on Pesachim ibid; Rosh Pesachim 10:30] They learn that the teaching of the Sages ibid was to instruct us that in addition to the two whole Matzos that one needs for Lechem Mishneh of Hamotzi, as on any Yom Tov, one is also required to have an additional broken Matzah to represent the poor man’s bread. [Admur ibid; Rosh ibid] Practically, the widespread custom is like this latter opinion, [and thus when saying Hamotzi one takes two whole Matzahs for his requirement of Lechem Mishneh and additional broken Matzah for Lechem Oni]. [Admur ibid; Darkei Moshe 475:5; Bach 475] One should not swerve from this custom unless there is a pressing situation [such as it is very difficult to find two whole Matzos], as explained in 482:7. [Admur ibid; Chok Yaakov 482:4]
[9] Admur 475:4; Siddur Admur; Michaber 475:1; Tur 475; Rosh Pesachim 10:30; Rashi and Rashbam Pesachim 116a; M”A 475:2; Maharil Seder Haggadah p. 109; Hilchos Uminhagei Mahrash 398:9; Chok Yaakov 475:2; Shelah p. 142; Mateh Moshe 645; Chok Yosef 475:2; P”M 475 M”Z 2; Ben Ish Chaiy Tzav 1:34; M”B 475:2; Kaf Hachaim 475:6
[10] Admur ibid; 274:2; 167:6-7; Michaber 167:3; Shabbos 117b; Rokeiach 329; Ketzos Hashulchan 37:6
The reason: As one may only recite a blessing over a Mitzvah in close approximation to the Mitzvah, when the Mitzvah is prepared in his hand for him to fulfill it and not prior, as explained in 25:17. [Admur 167:6; M”A 167:9]
[11] The reason that the broken Matzah is held in-between: One is not to hold the broken Matzah on top of the two whole Matzos as one first needs to say the blessing of Hamotzi, and only afterwards the blessing of Achilas Matzah. Now, the blessing of Hamotzi is going on the whole Matzah while the blessing of Al Achila Matzah is going on the broken Matzah, which is considered poor man’s bread [i.e. Lechem Oni]. [Admur ibid and 5 that so is main opinion; Siddur Rav Amram Gaon; Rashi and Rashbam Pesachim 116a; Riy in Tosafus Pesachim ibid; Rosh ibid] [It is for this reason that the broken Matzah is held in between] as if it were to be on top, we would be required to bypass the mitzvah upon him first saying the blessing of Hamotzi. [Admur ibid; See Admur 475:5; 458:7; 274:2; Tur 473; Beis Yosef 475; Levush 4743:6 and 475:7; Bach 475]
The reason that all the Matzos are held: The reason why all three Matzos are to be held in one’s hand during the blessing of Hamotzi is in order to fulfill one’s obligation according to all opinions, as it is disputed as to on which Matzah the blessings of Hamotzi and Al Achilas Matzah are going on. [Kaf Hachaim 475:5] The reason why the whole top and bottom Matzah is to be held in one’s hand during the blessing of Hamotzi is in order to fulfill one’s obligation of Lechem Mishneh, and so the blessing of Hamotzi go on the top Matzah. [M”A 475:2 regarding Lechem Mishneh; Maharil Seder Haggadah also regarding Hamotzi on top Matzah; Kaf Hachaim 475:6] The reason why the middle Matzah is to be held in one’s hand during the blessing of Hamotzi is due to that it is Lechem Oni [M”A ibid; Maharil ibid], and in order to fulfill ones obligation according to the opinion who says the blessing of Hamotzi is going on it and not on the whole Matzos. [Kaf Hachaim 475:5] See Halacha G in footnotes!
[12] Admur 167:7; Seder 9:4; Michaber 206:4; Brachos 43b; Rebbe in Haggadah
[13] The reason: As all matters which one says a blessing over must be held in the right hand during the time of the blessing. [ibid]
[14] Some Poskim rule one is to hold it in a way that one places eight fingers on top of the bread, and the two thumbs under the bread. [Maharil brought in M”A 167:2]
[15] Admur 167:7; Michaber 167:4; Rokeiach 329; Shivlei Haleket 141
The ten Mitzvos: These ten Mitzvos are: 1) Not to plow with an ox and donkey together; 2) Not to plant Kilayim; 3) Leket; 4) Shicha 5) Peiah; 6) Bikurim; 7) Terumos; 8) Maaser Rishon; 9) Maaser Sheiyni; 10) Challah. [Admur ibid; Tur in name of Rokeiach]
The ten words in Birchas Hamotzi: It is for the above reason that there are ten words in Birchas Hamotzi, and ten words in the verse Matzmiach Chatzir Labeheima, and ten words in the verse Einei Chol Eilecha Yisabeiru, and ten words in the verse Eretz Chita. [Admur ibid; Michaber ibid] And ten words in the verse of Vayiten Lecha. [Michaber ibid; omitted in Admur ibid]
Kabbalistic reason: The ten fingers represent the ten Sefiros that draw Elokus into Malchus. [Kaf Hachaim 167:32 and 34]
[16] Otzer Minhagei Chabad p. 176
[17] Admur 475:4; Siddur Admur; Michaber 475:1; Siddur Rav Amram Gaon; Rebbe in Haggadah
[18] Admur ibid; Siddur ibid; Michaber ibid; Maharitz Geios 2:103 in name of Rav Amram Gaon; Machzor Vitri p. 282; Chametz Umatzah 8:6; Maggid Mishneh on Rambam 8:12; Rebbe in Haggadah; See Encyclopedia Talmudit Vol. 1 “Achilas Matzah”
[19] The reason: Ask the blessing of Hamotzi is said more often and the rule is that Tadir Vieino Tadir, Tadir Kodem. [Peri Chadash 475; Kaf Hachaim 475:7; Rebbe in Haggadah ibid]
[20] 1st and main opinion in Admur 475:4-5, 7, 9; 482:4; 458:7, 10; Siddur Rav Amram Gaon; Rashi and Rashbam Pesachim 116a; Riy in Tosafus Pesachim ibid; Rosh ibid; Arizal, brought in Kaf Hachaim 473:117, 475:5
[21] 2nd opinion in Admur 475:5; Tur 475 in name of Yeish Omrim; Ravayah 525 in name of Rabbeinu Chananel, Geonim, Raavan 166a; Hagahos Maimanis Haggadah 7
[22] Opinion in Admur 482:4; Tur 475 in explanation of Rif Pesachim 25b; Tosafus Pesachim 116a; Semag Asei 41; See Piskei Dinim Tzeach Tzedek 35:4
[23] According to the first opinion only the two whole Matzos must be held for the blessing of Hamotzi, and only the middle-broken Matzah must be held for the blessing of Achilas Matzah. According to the second and 3rd opinion, seemingly all three must be held for the blessing of Hamotzi, and only the whole Matzah must be held for the blessing of Achilas Matzah. [See M”A 475:2; Maharil Seder Haggadah; Kaf Hachaim 475:5-6]
[24] According to the first opinion the whole Matzah is to be held on top while according to the second and 3rd opinion the broken Matzah is to be held on top, in order so one does not bypass the mitzvah. [See Admur 475:5]
[25] According to the first opinion, the whole Matzah is to be eaten first, while according to the second and 3rd opinion the broken Matzah is to be eaten first. [See Admur 475:7]
[26] According to the first and third opinion, one is only required to eat a Kezayis from the middle-broken Matzah, while according to the second opinion one is only required to eat a Kezayis from the top whole Matzah. [See Admur 475:4]
[27] According to the first and third opinion, one is only required to lean when heating the middle-broken Matzah, while according to the second opinion one is only required to lean when eating a Kezayis from the top whole Matzah. [See Admur 475:9]
[28] Admur 475:5, 7, 9 in parentheses; Stam opinion in 458:7, 10
[29] Admur 475:5 and 9
[30] Admur 475:5
The reason: This is done to satisfy all three opinions, as some Poskim rule that the blessing of Hamotzi is going on the broken Matzah which is considered part of the poor man’s bread, while the blessing of Al Achilas Matzah is going on the whole Matzah, And others hold the opposite. Therefore, in order to fulfill one’s obligation according to all opinions, which is the proper thing to do, one is to first recite the two blessings [over the two Matzos]. [Admur ibid]
[31] Admur 475:4
The reason: This is done to satisfy the first opinion, as the main opinion follows the first opinion, and we are unable to satisfy both opinions in this matter. [See Admur ibid and 9]
[32] Admur 475:5
The reason: This is done to satisfy all opinions, as some Poskim rule that the blessing of Hamotzi is going on the broken Matzah, while the blessing of Al Achilas Matzah is going on the whole Matzah, and others hold the opposite. Therefore, in order to fulfill one’s obligation according to all opinions, which is the proper thing to do, one is required to break off and eat a Kezayis from both the top whole Matzah and the middle-broken Matzah. [Admur ibid]
[33] Admur 475:9; This is done to satisfy all opinions
[34] Admur 167:14
The reason: As Berov Am Hadras Melech. [Admur 167:18]
Regarding the second blessing of Al Achilas Matzah, do we also say that it’s preferable to fulfill one’s obligation with hearing it from another? No. We only apply the rule of Berov Am Hadras Melech by the blessing of Mitzvos did are fulfilled collectively, such as blowing shofar. However, by Mitzvos that are fulfilled individually, such as eating matza, the advantage of fulfilling the blessing through another due to Berov Am is cancelled out by the advantage of one saying the blessing on his own. Accordingly, there is no advantage one way or the other. [See Admur 213:6] Furthermore, in the event that a Minyan is not present it can be argued that there is no advantage at all in fulfilling one’s obligation with another and hence one should specifically say the blessing himself, even from the letter of the law. [See M”A 213:7 and Tosefta Brachos 6:20 “Ten people who are doing a Mitzvah together”; Implication of Admur 489:1]
[35] See Nitei Gavriel Pesach 90:6; Piskeiy Teshuvos 475:2
[36] Admur 167:18 regarding Hamotzi; Admur 619:8 regarding Shehechiyanu, Birchas Hallel and Lulav; M”B 213:12
The reason regarding Hamotzi: As from the letter of the law a person is allowed to exclude himself from the group and say his own blessing rather than to fulfill his obligation with another, and since people are accustomed to talk and make an interval between the blessing said by the leader of the table and their eating, therefore it became accustomed for everyone to say their own blessing. [Admur 167:14]
The reason regarding Birchas Hamitzvos: As in majority of instances, the Chazan does not have in mind to be Motzi the congregation. [Admur ibid; Chayeh Adam ibid; M”B ibid]
Is one Yotzei Lechem Mishneh if he says the blessing of Hamotzi on the distributed piece of Matzah? Some Poskim rule that one cannot fulfill his obligation of Lechem Mishneh with another person’s Hamotzi unless he also fulfills his obligation with the blessing, and does not say the blessing on his own. [Implication of Admur 274:4; 473:24; Chayeh Adam Shabbos 7; Toras Chaim Sofer 213:8 in name of Chasam Sofer; Karban Nesanel on Rosh Arvei Pesachim 68 in name of manuscript Kesav; Ketzos Hashulchan 37 footnote 9 and 82 footnote 6; Piskeiy Teshuvos 274:6 footnote 76] Other Poskim, however, rule that one can have fulfill his obligation by simply eating a piece of his bread even if he says his own blessing of Hamotzi. [Possible understanding of Admur 167:18; Shut Tiya Viyal 26 that so was custom by Karban Nisanel; Minchas Shabbos in name of Ashel Avraham of Butchach 274] Practically, the widespread customers like the latter opinion. [Rebbe in Igros Kodesh 14:29, printed in Shulchan Menachem 2:83; Milameid Lehoil 1:24; See Daas Sofer 34; Lehoros Nasan 6:9; SSH”K 55 footnote 14; Shevet Halevi 8:241; Piskeiy Teshuvos 274:6 footnote 76]
[37] See H in Q&A that those who do not have their own Lechem Mishneh must hear are the blessing of Hamotzi and partake in the Matzah of the leader of the Seder in order to fulfill the Mitzvah of Lechem Mishneh. See Nitei Gavriel Pesach 90:6-7 for other alternative ways of how the distribution and blessing should be done in a way that does not cause an interval between the blessing and the eating of the participants
[38] Siddur Admur; Shlah p. 142; Kaf Hachaim 475:8; Piskeiy Teshuvos 475:2 and 7; See Admur 475:18 that the eating of Matzah by Koreich is included within the blessing of Al Achilas Matzah.
[39] The reason: For the reason behind why one is to have this in mind, See Halacha 11 regarding the reason for why we eat Koreich!
[40] Siddur Admur; Shlah ibid; Kaf Hachaim ibid; See Admur 475:18 That some are careful not to talk from the time of the blessing of Al Achilas Matzah until after eating the Afikoman, in order so its blessing count also for the Matzah of Afikoman. Admur however concludes that this is a mere stringency.
[41] Admur 475:5; Siddur Admur; Maharil Seder Haggadah p. 109; Hilchos Uminhagei Mahrash 398:9; Chok Yaakov 475:2; Shelah p. 142; Mateh Moshe 645; Chok Yosef 475:2; P”M 475 M”Z 2; Ben Ish Chaiy Tzav 1:34; M”B 475:2; Kaf Hachaim 475:6; Piskeiy Teshuvos 475:2 that so is the wordily custom; Custom of Rebbe; Omitted from Michaber/Rama 475:1
Other opinions: Some Poskim rule that one is to hold onto all three Matzos also during the blessing of Al Achilas Matzah. [Birkeiy Yosef 475 in name of Radbaz 1:481; Brought in Vayaged Moshe 24:12, Piskeiy Teshuvos 475:2; The above law is omitted in Chayeh Adam 130:19] The reason that this is done is in order so the blessing of Al Achilas Matzah also go on the bottom Matzah. [Vayaged Moshe ibid]
[42] The reason: The reason that one is to have the 3rd bottom Matzah slip from one’s hands prior to saying the blessing of Al Achilas Matzah is in order to show that the main mitzvah is going on the 1st and 2nd Matzah, as the 3rd Matzah is only used for Koreich in accordance with the opinion of Hillel. Alternatively, it is put down in order so one does not accidentally eat from it instead of the 1st or 2nd Matzah. [Rebbe in Haggadah] Alternatively, it is dropped in order not to belittle it. [P”M 475 M”Z 1]
[43] Meaning that although in general the Poskim rule that on Shabbat one is to break from the lower loaf for Lechem Mishneh, practically on Pesach we always break from the top loaf. [M”A 475:3] However, according to Kabbalah, one is to always break from the Top loaf even on Shabbos.
[44] Admur ibid; Michaber 475:1; Rosh Pesachim 10:30
[45] Admur ibid; Chok Yaakov ibid; Maharil ibid
The reason that one is to have the top and middle Matzah in his hands during the blessing of Al Achilas Matzah: As some Poskim rule that the blessing of Hamotzi is going on the broken Matzah which is considered part of the poor man’s bread, while the blessing of Al Achilas Matzah is going on the whole Matzah. [Opinion in Admur 475:5; Ravayah 525; in name of Rabbeinu Chananel, Geonim, and Raavan; Hagahos Maimanis Haggadah 7; Tur 475 in name of Yiesh Omrim] Therefore, in order to fulfill one’s obligation according to all opinions, which is the proper thing to do, one is to first recite the two blessings [over the two Matzos] and only afterwards break a Kezayis from the upper whole Matzah and a Kezayis off from the broken Matzah. [Admur ibid]
Other opinions: Some are accustomed to break the 1st and second Matzah after the blessing of Hamotzi, prior to the blessing of Al Achilas Matzah. [Minhag Chasam Sofer 17; See Mishnah Sachir 2:1; Lehoros Nasan 6:27; Piskeiy Teshuvos 475:2 footnote 14]
[46] See Admur 475:5-8; Kaf Hachaim 475:17-19; Piskeiy Teshuvos 475:4
[47] See Admur 475:8
[48] See Orchos Rabbeinu 2 p. 70; Piskeiy Teshuvos 475:4 that those who do not have at their own Seder plate, such as women and children, need to only eat one Kezayis, and so seems to be the forced conclusion today being that there isn’t enough Matzah by the Seder plate for a Kezayis both the top and middle Matzah to be distributed to every participant. Hence, they only need to eat one Kezayis, as the eating of 2 Kezeisim is only meaningful if one is eating a Kezayis from both the top and middle Matzah.
Other customs: See Piskeiy Teshuvos 475:2 in 3rd custom that every participant is to eat two Kezeisim of Matzah
[49] Admur 475:5; Siddur Admur; Michaber 475:1; Tur 475; Rosh Pesachim 10:30; M”A 475:4; Chok Yaakov 475:6; Peri Chadash 475:2; Kaf Hachaim 475:17
Other opinions: Some Poskim rule that one is not required to eat one Kezayis from each Matzah, and rather it suffices to eat half of a Kezayis from each Matzah, from the letter of the law. [Orchos Rabbeinu 2 p. 70; Piskeiy Teshuvos 475:4]
[50] See Admur 475:8 that from a Biblical perspective, one fulfills his Biblical obligation with a Kezayis of any Matzah, even if it was not present by the Seder plate.
[51] The reason one needs to eat a Kezayis from both Matzos: Although on behalf of the blessing of Hamotzi from the letter of the law it is not necessary to break off [and eat] a Kezayis of Matzah, and rather even the eating of a small amount suffices for saying the blessing of Hamotzi [Admur ibid; See Admur 167:4;168:7], nevertheless, since on behalf of the blessing of Al Achilas Matzah one must break off and eat a Kezayis of Matzah, as one does not fulfill his obligation with less than a Kezayis of Matzah and hence cannot say a blessing over it, therefore he is required to eat a Kezayis of both Matzos. The reason is as follows: Some Poskim rule that the blessing of Hamotzi is going on the broken Matzah which is considered the poor man’s bread, while the blessing of Al Achilas Matzah is going on the top whole Matzah. [Opinion in Admur 475:5; Ravayah 525; in name of Rabbeinu Chananel, Geonim, and Raavan; Hagahos Maimanis Haggadah 7; Tur 475 in name of Yiesh Omrim] According to this opinion, one is only required to eat a Kezayis of Matzah from the top whole Matzah on which the blessing of Al Achilas Matzah is going on, while eating even a small amount from the middle Matzah suffices for Hamotzi. Other Poskim, however, rule that the blessing of Hamotzi is going on the whole Matzah while the blessing of Al Achila Matzah is going on the broken Matzah, which is considered poor man’s bread [i.e. Lechem Oni]. [Admur 475:4 and 5 that so is main opinion; See also 475:7, 9, 458:7, 10; Siddur Rav Amram Gaon; Rashi and Rashbam Pesachim 116a; Riy in Tosafus Pesachim ibid; Rosh ibid; Arizal, brought in Kaf Hachaim 473:117, 475:5] According to this opinion, (which is the main opinion) one is required to break and eat a Kezayis of Matzah from the middle broken Matzah, as this is the Matzah on which the blessing of Al Achilas Matzah it was recited over [while eating even a small amount from the top Matzah suffices for Hamotzi]. Therefore, in order to fulfill his obligation according to both opinions one is required to break off and eat a Kezayis from both the top whole Matzah and the middle-broken Matzah. [Admur ibid; Taz 475:2; Peri Chadash 475:2; Kaf Hachaim 475:11; 17]
[52] See Piskeiy Teshuvos 486:1
[53] The reason: As according to the main opinion the blessing of Al Achilas Matzah and the mitzvah of eating Matzah is fulfilled with the middle Matzah. Vetzaruch Iyun, as seemingly so long as one eats a full Kezayis of any Matzah he fulfills his Biblical obligation, and hence the need to eat a Kezayis specifically from the middle Matzah, is merely Rabbinical and hence it should suffice to take the smaller measurement of Kezayis for both the middle and top Matzah.
[54] Admur 475:6; Siddur Admur; Michaber 475:1; Tur 475; Rosh Pesachim 10:30; M”B 475:9
[55] The reason that both Kezeisim are to be eaten simultaneously: The reason the two Kezeiysim of both Matzoss are to be placed in one’s mouth at the same time, is in order to facilitate that according to both opinions, an interval between the blessing of Al Achilas Matzah and the Matzah which it is going on, does not take place. The explanation is as follows: If one were to first eat a Kezayis of the Matzah on which the blessing of Hamotzi was going on, and only then eat the Kezayis of Matzah on which the blessing of Al Achilas Matzah was going on, then there would be an interval between the blessing of Al Achilas Matzah and the eating of its Matzah. For example, if one were to for first eat from the top whole Matzah and then eat a Kezayis from the middle broken Matzah, then according to the main opinion who says that the blessing of Hamotzi is going on the top Matzah, then the eating of a Kezayis from the top whole Matzah is considered an interval between the blessing of Al Achilas Matzah and the eating of a Kezayis from the middle Matzah. Likewise, if the contrary is done and one were to for first eat from the middle broken Matzah and then eat a Kezayis from the top whole Matzah, then according to the Opinion who says that the blessing of Hamotzi is going on the middle broken Matzah, then the eating of a Kezayis from the middle-broken Matzah is considered an interval between the blessing of Al Achilas Matzah and the eating of a Kezayis from the top whole Matzah. Therefore, he is to enter both Matzos into his mouth simultaneously. [Admur ibid; Chok Yaakov 475:5; M”B 475:8, 10; Kaf Hachaim 475:15]
The reason that it does not suffice to first say Hamotzi and eat the top Kezayis and then say Al Achilas Matzah eat the middle Kezayis: Even according to the opinion who holds at the blessing of Hamotzi is going on the top Matzah while the blessing of Al Achilas Matzah is going on the middle Matzah, it does not suffice to first say Hamotzi and eat the top Matzah and then say Al Achilas Matzah and eat the middle Matzah, as once Matzah has been eaten you can no longer say the blessing of Al Achilas Matzah. Likewise it is obvious that one cannot first say the blessing of Al Achilas Matzah and eat the middle Matzah and only then say Hamotzi on the top Matzah being is forbidden to eat Matzah without a blessing, and that’s what is required to say both blessings at the same time, one after the other. [Chok Yaakov 475:5; Kaf Hachaim 475:15]
[56] Admur ibid; M”A 475:4; M”B 475:9
[57] Admur ibid; M”A 475:4 based on Terumas Hadeshen 139
[58] Some Poskim write that the intent of the above law is to say that one should enter a little bit of Matzah at a time into his mouth, chew it, and only after both Kezeisim have been chewed, should one swallow one Kezayis at a time. Accordingly, it is possible to do so even today. [Sefer Matzos Mitzvah 12 footnote 20; Piskeiy Teshuvos 475:4] This explanation however seems to be directly negated by the words above which state that he is to enter both Kezeisim into his mouth simultaneously.
[59] Admur 475:7; Michaber 475:1; Tur 475
Other opinions: According to the second opinion [in Admur, see previous footnotes], if one is unable to [enter and] crush in his mouth both Kezeisim simultaneously, then one is required to first eat a Kezayis of the middle-broken Matzah, which is the Matzah of Hamotzi in their view, and only afterwards eat a Kezayis of the top whole Matzah. As one is the first eat the Matzah on which the blessing of Hamotzi was said over, and according to the second opinion, the middle-broken Matzah is the Matzah onto which the blessing of Hamotzi was said over while the top whole Matzah is the Matzah onto which the blessing of Al Achilas Matzah was said over. [Admur 475:9; Taz 475:3] Nevertheless, if the opposite is done there is no complete prohibition here even in their opinion and it is only that it is initially properly in their opinion to precede the eating of the Kezayis of the middle broken matzah, being that the blessing of Hamotzi which he said first is going on the broken Matzah. However, the main opinion is like the first opinion that a blessing of Hamotzi which he first said is going on the top whole Matzah, and therefore he needs to place the broken Matzah under the whole Matzah prior to saying the blessing, in order so he will not need to bypass the Mitzvah, as explained above, and it is likewise for this reason that he first eats a Kezayis from the whole Matzah. We only suspect for the latter opinion regarding matters that are permitted even according to the first opinion such as to eat a full Kezayis from the whole Matzah in a leaning position. [Admur 475:9; Chok Yaakov 475:5; M”B 475:8, 10; Kaf Hachaim 475:15]
[60] The reason: As one is the first eat the Matzah on which the blessing of Hamotzi was said over, and according to the first (and main) opinion, the top whole Matzah is the Matzah onto which the blessing of Hamotzi was said over while the middle broken Matzah is the Matzah onto which the blessing of Al Achilas Matzah was said over. [Admur ibid]
The reason that the eating of the Kezayis of the Matzah of Hamotzi is not considered an interval: The eating of the Kezayis of Hamotzi is Bedieved not considered an interval between the blessing of Al Achilas Matzah and the eating of the Kezayis from the middle broken Matzah, as the first Kezayis of the top whole Matzah is considered to have been eaten for the sake of the Kezayis of the middle broken Matzah, as one is also required to recite the blessing of Hamotzi on the Kezayis of the broken Matzah, and thus by eating first from the top Matzah for the sake of Hamotzi [one exempts the blessing of Hamotzi from needing to be said over the middle broken Matzah]. [Admur ibid; Chok Yaakov 475:5; See Psikei Dinim Tzemach Tzedek 36b]
[61] Vayaged Moshe 24:22; Custom of Rebbe, recorded in Maaseh Melech p. 203; Sefer Matzos Mitzvah 12 footnote 20 brought in previous footnotes; Orchos Rabbeinu 2:37 that one is to eat in a normal way of eating and that so was the custom of the Chazon Ish; Haggadah Shel Pesach Moadim Uzmanim; Piskeiy Teshuvos 475:4 that so is the custom of the world; See Admur 475:21 who rules similarly regarding eating the Matzha and Maror of the Koreich sandwich, that if he cannot swallow the entire two Kezeisim [one of Matzah and one of Maror] simultaneously, then he is to swallow a small amount of each together [To note however, that Admur did not mention this advice regarding the 2 Kezeisim of Matzah by Motzi matzah, Vetzaruch Iyun. See Q&A!]
[62] Admur 475:8; M”A 475:4; Kaf Hachaim 475:19
[63] Admur 475:6 and 14 “Even though Lechatchila one must eat the entire Kezayis simultaneously”; M”A 475:4; Taz 475:11; Terumas Hadeshen 139; Chok Yaakov 475:7 and 22; Chok Yosef 475:4; Chayeh Adam 130:9; M”B 475:9; Kaf Hachaim 475:18; 67
Other opinions: Some Poskim rule that even initially one may eat the Kezayis of Matzah a little bit at a time, and there is no need to consume the entire Kezayis simultaneously. [Opinion brought in Admur 475:14 regarding Maror; M”A 475:4 in name of Maharil Seder Haggadah p. 110 even regarding Matzah]
[64] See Chapter 3 Halacha 16
[65] See Piskeiy Teshuvos 475:4
[66] This is unlike his ruling in 475:21 regarding the Korach sandwich, in which he rules that if he cannot swallow the entire two Kezeisim [one of Matzah and one of Maror] simultaneously, then he is to swallow a small amount of each together
[67] Sefer Matzos Mitzvah 12 footnote 20
[68] Vayaged Moshe 24:22; See Admur 475:21 who rules similarly regarding the Koreich sandwich
[69] Orchos Rabbeinu 2:37
[70] Piskeiy Teshuvos 475:4; Custom of Rebbe, recorded in Maaseh Melech p. 203
[71] See Admur 475:8; Piskeiy Teshuvos 475:4; Halacha above!
[72] See Haggadah Moadim Uzmanim; Piskeiy Teshuvos 475:2; Nitei Gavriel Pesach 2:90
[73] See Chapter 2 Halacha 4D; Chapter 4 Halacha 8
[74] Admur 458:10; Chok Yaakov 458:26; Mahariy Viyal 193
[75] Piskeiy Teshuvos 475:2 in 3rd custom
[76] Admur in Shut 6 writes “It was not mentioned in the previous Poskim as it was not common at all with their dough, and in the previous generations they would wait a long time in the kneading and rolling until it was well kneaded. However, approximately 20 or more years ago, the custom spread to the Jewish people who are holy to be very quick with the kneading, and it is hence not kneaded well.”
[77] See Admur 274:4 “As they fulfill their obligation of Lechem Mishneh through hearing the blessing of Hamozti said over the Lechem Mishneh, and through then eating from that Lechem Mishneh”; Implication of Tosafus; M”B 167:83; Shaar Hatziyon 167:72; Ketzos Hashulchan 37 footnote 9; 82 footnote 6; Piskeiy Teshuvos 274:6; See also Admur 167:20 [Which could be understood to rule likewise that the participants must eat from the bread of the Lechem Mishneh, although possibly one can argue that it only refers to the prohibition to eat their bread prior to him eating]; 473:24 [From where it can be implied that eating from the same bread is not necessary, So long as they hear the blessing of Hamotzi from him]; See Admur 458:10 which writes that every participant is to receive from the middle Matzah
Other opinions: Some Poskim rule that it is not necessary to eat from the actual Matzah of the Lechem Mishneh to fulfill one’s obligation of Lechem Mishneh, and it rather suffices to simply hear him say the blessing over it. [Possible implication of Michaber 274:3, Admur 473:24, M”B 274:8; See Rav Tiyah Viyaal 26; Ashel Avraham Butchach 274; Eiyn Habedulach 61; Teshuvos Vehanhagos 1:259; Migdanos Eliyahu 1:147; Lehoros Nasan 6:9; Nesivos Adam 2:7; Piskeiy Teshuvos ibid footnote 82] According to this approach, there is no need for the leader of the seder to distribute his Matzos to the participants if they each have a Kezayis of their own .
[78] 458:10 “The middle Matzah must be larger than the others as one needs to distribute two Kezeisim from it to each one of the participants, one for Al Achilas Matzah and the second for Afikoman”; Pesach Chasidi p. 23 “Distribute from the middle and top”; Piskeiy Teshuvos 475 footnote 13; See next!
[79] See Pesach Chasidi p. 23 “Distribute from the middle and top”
The reason for distributing from both the top and middle: As the custom [even during the year] is to distribute to all the participants a part of the Matzah [or Challah] that Hamotzi was said over [Admur 167:21], and since there is a dispute as to which Matzah the Hamotzi was said on, the middle or the top, therefore one is to distribute a piece from both. Alternatively, the reason for distributing also from the middle Matzah is for Chivuv Mitzvah. [See Vayaged Moshe 24:28; Piskeiy Teshuvos 475 footnote 13. Vetzaruch Iyun as to why no mention was made of the first reason!]
[80] Nitei Gavriel 90:7 that so is the advice of Gedolei Horah; See Vayaged Moshe 24:28 and 3rd custom in Piskeiy Teshuvos 475:2 and that so is custom
Other customs: Some are accustomed to have the leader of the Seder first eat his entire portion of two Kizeisim and only then distribute the pieces to the participants and have them say their blessing and eat. [Vayaged Moshe 24:28; Drakei Chaim Veshalom 604; Kinyan Torah 5:55; 1st custom in Piskeiy Teshuvos 475:2; Nitei Gavriel ibid] Others are accustomed for the leader of the seder to first distribute the pieces to the participants and only then does he eat his pieces together with the participants. [Mishnas Sachir 2:1; Orchos Rabbeinu 2:69; 2nd custom in Piskeiy Teshuvos ibid; See Kitzur SHU”A 119:5]
[81] The reason: In order to avoid a Hefsek from taking place either for him or for the participants.
[82] Taz 167:18; Rikanti in Taamei Hamitzvos; Shlah Miseches Pesachim Matzah Ashirah Derush 5; Besamim Rosh 169; Siddur Yaavetz; Kaf Hachaim 167:140; See Piskeiy Teshuvos 477:3
[83] Kaf Hachaim ibid in name of Ben Ish Chaiy that it is a danger to do so and one time an individual who gave Matzah to a gentile was told by the Ben ish Chaiy that the gentile can cause him injury and indeed he was chased by that gentile with a sword later on that year
[84] Piskeiy Teshuvos 477:3
[85] Vayaged Moshe 27:16 in name of Derech Pikudecha
[86] Admur 475:9; Chok Yaakov 475:7 that so is custom; Michaber 475:1; Implication of Tur 475; Chok Yaakov 475:7; Kaf Hachaim 472:45
Other opinions: Some Poskim rule that one is not required to lean upon eating the first Kezayis of Hamotzi [i.e. top Matzah], and is only required to lean by the second Kezayis of Matzah [i.e. middle Matzah]. [Terumos Hadeshen Pesakim Ukesavim 152 that so is implied from all Poskim, brought in Beis Yosef 472 and Chok Yaakov 472:15]
[87] The reason: The reason that one is to lean even upon eating the first Kezayis of the whole Matzah [i.e. Kohen], which is eaten on behalf of the blessing of Hamotzi, is in order to fulfill one’s obligation even according to the opinion who says that in truth the blessing of Al Achilas Matzah is going on the Kezayis that is eaten from the top whole Matzah, and it is with that Matzah that he fulfills his obligation, and he thus does not fulfill his obligation without leaning. Now, although according to their opinion one is required to first eat a Kezayis from the middle broken Matzah, which is the Matzah of Hamotzi in their view, and only afterwards is he to eat a Kezayis from the top whole Matzah, nevertheless if the opposite is done there is no complete prohibition here even in their opinion and it is only that it is initially properly in their opinion to precede the eating of the Kezayis of the middle broken matzah, being that the blessing of Hamotzi which he said first is going on the broken Matzah. However, the main opinion is like the first opinion that’s a blessing of Hamotzi which he first said is going on the top whole Matzah, And therefore he needs to place the broken Matzah under the whole Matzah prior to saying the blessing, in order so he will not need to bypass the Mitzvah, as explained above, and it is likewise for this reason that he first eats a Kezayis from the whole Matzah. We only suspect for the latter opinion regarding matters that are permitted even according to the first opinion such as to eat a full Kezayis from the whole Matzah in a leaning position. [Admur ibid]
[88] Admur 475:10; See Kaf Hachaim 475:12-14; Piskeiy Teshuvos 475:3
[89] 1st custom in Admur ibid; Michaber 475:1; Tur 475; Ravayah 525; Rokeiach 283; Opinion of Arizal, brought in Beir Heiytiv 475:3, Kaf Hachaim 475:12 and 14, that we needs to always dip the bread of Hamotzi in salt in order to sweeten the severities, even if it is bread made from fine flour; Kaf Hachaim 475:14 concludes the one who wants to do like both opinions is to dip it in salt in order to sweeten the severities and then shake it off prior to eating it
[90] Sefer Haminhagim p. 40; Pesach Chasidi p. 23
[91] 2nd custom in Admur ibid; Rama 475:1; Maharil Seder Haggadah p. 110; Pesach Meubin 279; Chok Yosef 475:3; Daas Torah 475 in name of Zohar, brought in Vayaged Moshe 24:18; See Piskeiy Teshuvos 475:3 footnote 15
The reason: As clean bread [made from fine flour] does not require salt. [Admur ibid; 167:8; Rama ibid] Now, although during the remaining days of Pesach we do dip the Matzah in salt even though it is made of fine flour, nevertheless on these first two nights of Pesach the custom is not to do so in order to show once belovedness to the Matzah, and fulfill the Mitzvah of eating Matzah using Matzah that does not have any additives and that does not have any other taste with it at all. Nevertheless, from the letter of the law there is no Halachic issue involved in doing so [i.e. in eating it together with salt]. [Admur ibid; Drashos Maharil ibid; Levush 475:1; Chok Yaakov 475:4] As the prohibition to place salt on Matzos is only when the Matzah is still dough. However, once the Matzah has baked, it certainly is permitted to place salt on it. [See Admur 455:33; M”B 455:41; Although the M”B in 455:41 also says that one should beware from placing salt water on the Matzahs of the night of the 15/16th, nevertheless seemingly there it is because of the water aspect, as it may give the Matzah a din of Mevushal, however regarding plain salt, perhaps the M”B would agree that it is fine even on the 1st two nights.] Alternatively, the reason we do not dip the Matzah in salt is because it needs to retain the status of poor man’s bread. [Levush 475, brought in Kaf Hachaim 475:13] Seemingly Admur came to negate this latter approach in his explanation. See Kaf Hachaim 475:13
[92] Pesach Chasidi
[93] Admur ibid; Levush 475:1
[94] See Admur 475:16 and 26
[95] Admur 461:12-14
[96] See Likkutei Sichos 32:34, printed in Shulchan Menachem 2:329
[97] Rambam Chametz Umatzah 8:8
[98] Maharitz Geios, brought in Maggid Mishneh ibid; Rav Amram Gaon, brought in Hamanhig Pesach 78, Tur 475, Hagahos Maimanis on Rambam ibid Ches; Abudarham in name of Rav Sadya and Rav Amram Gaon
[99] Tur 475; Hamanhig ibid
[100] Admur 475:18; 167:9; 432:6; 475:8; 692:7; Rama 167:6
[101] Admur 475:8; 432:7; 167:9
[102] As one is only required to repeat the blessing if he spoke between the blessing and the start of the eating. [Admur ibid]
[103] Admur 475:18; 482:2; Michaber 475:1; Tur 475 in name of Baal Hamanhig
[104] The reason: As according to the opinion of Hillel, a person does not fulfill his Rabbinical Mitzvah of eating Maror unless it is eaten together with Matzah. [See Halacha 11A] Therefore, in order so the blessing of Al Achilas Matzah and Al Achilas Maror also count for the Matzah and Maror eaten in Koreich according to the opinion of Hillel, one is therefore required to beware against making an interval. [Admur ibid] Based on the above, we also rule that one is to have in mind the Matzah of Korech when saying the blessing of Matzah, and therefore one should not talk of matters unrelated to the meal until after Korech, as otherwise the blessing is considered interrupted and does not count for the Matzah eaten by Korech.
[105] Admur ibid; Taz 475:7; M”A 475:8; Taz 475:7; Bach 475; Chok Yosef 475:8; Mamar Mordechai 475:10; M”B 475:24; Kaf Hachaim 475:39
The reason: As perhaps we rule like the colleagues of Hillel who do not require the eating of Koreich sandwich to take place. [Admur ibid]
[106] Admur ibid; Taz ibid; Kaf Hachaim 475:40
[107] Admur 475:18
[108] Admur ibid; Shelah Hakadosh beginning of Tractate Pesachim; See Siddur Admur that upon saying the blessing of Al Achilas Matzah one is to intend to also exempt with it the Matzah of Afikoman.
The reason: This is done in order so the blessing of Al Achilas Matzah count also for the Matzah eaten for Afikoman. [Admur ibid; See P”M 487 M.Z.; Shaar Hatziyon 477:4]
[109] Admur ibid; Chok Yaakov 475:14; Kaf Hachaim 475:38
[110] Hagdah of Rebbe
Leave A Comment?
You must be logged in to post a comment.