*The article below is an excerpt from the above Sefer
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The subject of eating Matzah during the Seder contains many detailed Halachos which are discussed throughout the book. The following Halacha is an overview of the Biblical command of eating Matzah, and the bylaws of its fulfillment, and does not cover all the detailed laws and customs of Matzah eating that takes place throughout the Seder. These Halachos will be explained each in their relevant section throughout chapters 2-4. It also does not cover the detailed laws of Matzah baking, and the type of Matzah that one needs to eat on the night of the 15th to be Yotzei the Mitzvah. The majority of these points have already been elaborated on in our corresponding Sefer “The Laws & Customs of Pesach” Chapter 8. See our corresponding Sefer for the details on this manner!
A. The Mitzvah:[2]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.[3] This Biblical obligation of eating Matzah on the first night of Pesach applies even today [during exile, when we no longer bring the Pesach sacrifice].[4] [In the Diaspora, one is Rabbinically obligated to eat Matzah also on the night of the 16th.[5] The above minimum of eating a Kezayis of Matzah is from a Biblical perspective, however, Rabbinically, one is required to eat several Kezeisim of Matzah throughout the Seder as will be explained in E. Furthermore, some Poskim[6] learn that although the Mitzvah is fulfilled once a Kezayis is eaten, one nevertheless continues to fulfill the Biblical Mitzvah of eating Matzah with all Matzah that he eats on this night.]
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Sparks of Chassidus:[7]
Michla Dihemnusa:[8] The Zohar[9] calls Matzah Michla Dihemnusa, food of faith. The reason for this is because the eating of Matzah strengthens one’s faith in G-d. This means that it helps internalized are belief in G-d’s existence to the point that His existence becomes part of our very reality and natural instincts. The Matzah helps take the encompassing faith of Makif and brings it inwards into Penimiyus, into comprehension and understanding, into Chabad. Just as the eating of grain has ability to help a toddler begin calling his father and recognizing his role, so too the eating of Matzah, which is Mitzvah grain, has ability to strengthen our belief in our Father in Heaven. Although in truth we are commanded each day to leave our personal Egypt and break the barriers between our faith and mind and instinct, nonetheless, during Pesach a special power is imbued within the G-dly soul so it be able to refine the animal soul and set within it this faith in a permanent unbending manner. This is accomplished through eating Matzah. Gives Bittul to all seven Midos:[10] Matzah is a food of Bittul which gives Bittul to all the seven Midos, and prepares one for Matan Torah. However, only the Matzah eaten on the first night has this ability. May one transgress Yom Tov for the sake of retrieving Matzah, such as to travel outside the Techum to eat it?[11] No. However, one may ask a gentile to bring him the Matzah even if it is outside the Techum.
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B. The Date:[12]
The obligation to eat Matzah only applies on the first night [of Pesach in Eretz Yisrael, and on the first two nights of Pesach in the Diaspora].[13] However, on all the other nights and days [of Pesach], there is no obligation to eat Matzah, as one is simply warned against eating Chametz.[14] Thus, one does not say any blessing upon eating Matzah on any other day of Pesach even if he did not yet eat Matzah this Pesach, and certainly if he already did.[15] [Accordingly, there is no Mitzvah at all to eat Matzah on Pesach other than on the first night.[16] Nonetheless, this only means that there is no obligation, however, one who eats Matzah on the other days also fulfills a slight Mitzvah.[17] Furthermore, eating Matzah on the other days has ability of drawing down a higher form of G-dliness, which can only be drawn through a voluntary Mitzvah as oppose to an actual obligation.[18]]
The Time-When on the night of the 15th must the Matzah be eaten: See Halacha D!
C. Who:[19]All Jews above the age of Bar/Bas Mitzvah are Biblically obligated in the Mitzvah to eat Matzah. [This includes even one who is uncircumcised, one who is a heretic, and one who is ritually impure.[20]]
Women:[21] Women are Biblically obligated in the Mitzvah to eat Matzah.[22] [They are to eat Matzah in all the set areas of the Seder, which include Motzi Matzah, Koreich and Afikoman.]
Children:[23] All children, both male and female, who have reached the age of Chinuch, are obligated to eat Matzah on the night of the 15th. [They are to eat Matzah in all the set areas of the Seder, which include Motzi Matzah, Koreich and Afikoman. Nevertheless, in all these areas, it suffices for them to eat a mere Kezayis.[24]] The age of Chinuch is defined as the age from when the child is old enough to understand the story of the exodus that he is told from the Haggadah.[25] [However, some Poskim[26] rule that the age of Chinuch for eating Matzah is from the age the child can eat bread. This refers to the age that the child can eat a Kezayis of Matzah within the maximum Shiur of Achilas Peras, which is nine minutes.[27] Children who cannot eat this amount, although they are not obligated to be educated in the Mitzvah, they may nevertheless say the blessing of Achilas Matzah for the sake of education.[28] Practically, the age of Chinuch for eating Matzah is no less than 3-4 years of age.[29]]
Sick/Allergy:[30] A person who is ill and is unable to eat more than a single Kezayis of Matzah is to first eat his food and entire meal without washing hands or saying Hamotzi [for Matzah], and after the completion of his meal he is to wash his hands without a blessing and say the blessing of Hamotzi and Al Achilas Matzah, and then eat that Kezayis. He is not to eat anything else after eating the Matzah.[31] [If due to his sickness or allergy eating even a Kezayis of Matzah can lead to danger, then he is exempt from the Mitzvah of eating Matzah, and is even prohibited from doing so.[32] Furthermore, some Poskim[33] rule he is exempt from eating Matzah even if it will not lead to danger, but will lead him to become bedridden. Nonetheless, in all cases that one is able to eat less than a Kezayis of Matzah without any danger involved, then he should do so, as explained in F in Q&A!]
D. The validity of the Matzah and the conditions associated with fulfilling the Mitzvah:There are several conditions associated with the validity of the Matzah, and the eating, in order to fulfill of the Mitzvah of eating Matzah on the first night of Pesach. These include:
- The Matzah must be Shmura and made Lishma. [See “The Laws & Customs of Pesach” Chapter 8]
- It cannot be Matzah Ashira [i.e. egg Matzah]. [See “The Laws & Customs of Pesach” Chapter 8]
- It cannot be Gebrochts [i.e cooked in liquid]. [See Halacha I]
- One must own the Matzah. [See Halacha E]
- It must be eaten by a certain time. [See Halacha F]
- One must eat a certain amount. [See Halacha G]
- The required amount must be eaten within a certain amount of time. [See Halacha I]
The majority of these points have already been elaborated on in our corresponding Sefer “The Laws & Customs of Pesach” Chapter 8. The remainder of this Halacha will only focus on the detailed laws applicable towards the actual eating of the Matzah [conditions 4-6], and not towards the requirements of the Matzah for it to be Kosher and valid for the Mitzvah [conditions 1-3]. See our corresponding Sefer for the details on this manner!
E. Owning the Matzah which one eats on the night of the 15th:[34]One only fulfills the Mitzvah of eating Matzah on the night of the 15th with Matzah that he owns.[35] Thus, one does not fulfill his obligation with his friends Matzah, unless his friend gives him the Matzah as a present.[36] However, if one eats the Matzah of his friend without his knowledge, he does not fulfill his obligation.[37] It goes without saying that if one stole Matzah from his friend, that he does not fulfill his obligation.[38] [Thus, if one wants to eat his friend’s Matzah, he must ask him permission beforehand, and have him give it to him as a present.] Based on this, in the event that a possible mix-up of Matza’s may have occurred between two people[39], then they are to declare to each other that if anyone mistakenly received his Matza’s, it is considered theirs as a present.[40]
Borrowed Matzah:[41] If one borrows Matzah from his friend, he fulfills his obligation with it even initially.[42]
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Summary:
One only fulfills the Mitzvah of eating Matzah on the night of the 15th with Matzah that he owns. If one wants to eat his friend’s Matzah, he must ask him permission beforehand, and have him give it to him as a present. If one borrows Matzah, then it is as if it was given to him as a present and he fulfills his obligation. Q&A If boxes of Matzah’s of two different people became mixed up prior to the Seder, what are they to do? As stated above, each person should tell each other that if the other mistakenly received his Matza’s, it is considered theirs as a present.
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Not before nightfall/Tzeis Hakochavim:[43] One does not fulfill the Mitzvah of eating Matzah prior to nightfall [i.e. Tzeis Hakochavim].[44] [Thus, if he ate Matzah prior to nightfall, even during Bein Hashamshos, he must repeat and eat a Kezayis of Matzah at night. Nevertheless, if he ate the Matzah during Bein Hashamshos, it is questionable whether a blessing is to be recited.[45] Thus, in such a case one should be Yotzei with the blessing of another person.[46]]
Before midnight:[47] One is required to fulfill the Mitzvah of eating Matzah prior to midnight.[48] [If one eats the Matzah only after midnight, some Poskim[49] rule he does not fulfill his obligation and has thus lost the Mitzvah. Other Poskim[50] rule he can nevertheless fulfill the Biblical Mitzvah up until Alos Hashachar. Other Poskim[51] rule that this matter is left in question, and hence one is to be stringent like both opinions, and eat Matzah without a blessing. Practically, if one did not yet eat the Matzah and it is already after midnight, he is to eat the Matzah without the blessing of “Al Achilas Matzah.”[52] If it is already close to midnight and one did not yet eat the Matzah, he is to skip from wherever he is holding and perform Motzi Matzah before midnight. The same applies to a person who awoke from a sleep moments before midnight that he should say Kadesh and immediately afterwards recite Motzi Matzah.[53] This applies for both the first and second Seder.[54]]
Tashlumin:[55] If one did not eat Matzah on the night of the 15th due to reasons beyond his control, he is unable to makeup the Mitzvah on another night or day of Pesach. Accordingly, when one eats Matzah on the other nights and days of Pesach he does not recite the blessing of “Al Achilas Matzah” even though he has yet to eat Matzah from the start of Pesach, and hence has never yet said a blessing over it.
G. The amount of Matzah required to be eaten on the first night of Pesach:[56]On the first night of Pesach one is Biblically obligated to eat a Kezayis of Matzah [within Kdei Achilas Peras, as explained next].[57] [Likewise, in order to be obligated to recite Birchas Hamazon throughout Pesach, one must eat a Kezayis of Matzah within Achilas Peras. The above is from a Biblical perspective, however, Rabbinically, one is required to eat several Kezeisim of Matzah throughout the Seder as part of Motzi Matzah [two Kizeisim[58]], Koreich [one Kezayis[59]] and Afikoman [two Keziesim[60]], as will be explained in Chapter 4 each in its place.[61] Furthermore, some Poskim[62] learn that although the Mitzvah is fulfilled once a Kezayis is eaten, one nevertheless continues to fulfill the Biblical Mitzvah of eating Matzah with all Matzah that he eats on this night. In the event that one is in doubt if he consumed a Kezayis [within Kdei Achilas Peras], then he is to re-eat a Kezayis of Matzah due to the doubt, without a blessing.[63]]
How much is a Kezayis?[64] It is disputed amongst Poskim[65] as to whether the Kezayis is approximately ½ of a Kebeitza [i.e. 26cc of a 54cc egg[66]] or 1/3 of a Kebeitza [i.e. 17.3cc of a 54cc egg[67]]. Practically, regarding the Biblical Mitzvah of eating Matzah, and regarding Safek Brachos, we are stringent like the opinion that it contains approximately ½ of a Beitza. This is measured in volume and not weight, however, practically, we measure in weight for simplicity purposes.[68] [This amounts to 26cc in volume.[69] In weight, some Poskim[70] rule that this amounts to 28.8 grams of Matzah. However, a more thorough measurement of the amount of crushed Matzah that can fit in a 30cc volume cup, reaches only 20 grams.[71] Thus, while it is accustomed to eating close to thirty grams of Matzah for the Biblical Kezayis, one may be lenient with 20 grams if he so chooses. See Chapter 3 Halacha 5C for the full details of this matter!]
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Q&A If one cannot eat a Kezayis of Matzah [due to illness, or lack of owning a Kezayis], should he nevertheless eat as much as he can, less than a Kezayis?[72] Some Poskim[73] rule that one who cannot eat a Kezayis of Matzah [due to illness, or lack of a Kezayis] is to eat as much as he can, even less than a Kezayis, and fulfill the Mitzvah partially.[74] Other Poskim[75], however, rule that there is no Mitzvah at all involved in eating less than a Kezayis of Matzah. According to all, a blessing of Achilas Matzah is not to be recited, although the blessing of Hamotzi is to be recited.[76]
What is the law if one ate the Matzah and then vomited?[77] One who ate the Matzah and vomited nevertheless fulfills his obligation and is not required to re-eat Matzah.[78] However, some Poskim[79] rule that he is to eat another Kezayis of Matzah in order to fulfill his Biblical obligation.[80] According to all, one does not recite Birchas Hamazon unless he can assess that a Kezayis of the food has remained in his stomach.[81] |
Lechatchila:[82] Initially, one is 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. [Practically, this was only possible in previous times when the Matzah was made of soft bread like texture, however todays Matzah of crunchy cracker like texture does not give ability to enter a full Kezayis into ones mouth simultaneously, and hence one is to follow the Bedieved opinion brought next.[83]]
Bedieved:[84] Bedieved, one fulfills his obligation of eating Matzah even if he did not eat the entire Kezayis consecutively, such as if he ate half of the Kezayis, delayed, and then ate the other half of the Kezayis. However, the entire Kezayis of Matzah must be eaten within the amount of time Halachically defined as “Kdei Achilas Peras” in order for one to fulfill his obligation. [This is approximately within 3-4 minutes.[85] However, a child, and the sick and elderly may be lenient up until nine minutes.[86] See Chapter 3 Halacha 6 for the full details of this subject!] If one did not eat a Kezayis of Matzah within this amount of time, then one does not fulfill his obligation.
| Summary: The entire Kezayis of Matzah must be eaten within 3-4 minutes. |
Swallowed without chewing:[87] One who swallowed the Matzah without chewing it, nevertheless, fulfills his obligation.[88] However, initially one is required to chew the Matzah until he feels the taste in his mouth.[89]
Eating/swallowing together with another food:[90] One only fulfills the Mitzvah of eating Matzah if he eats it alone without other foods. If, however, he eats it together with other foods, then he does not fulfill his obligation. Thus, one who eats the Matzah and Maror together does not fulfill his obligation of Matzah.[91] However, this only applies if one chews the Matzah and other food together. If, however, one swallowed the Matzah without chewing it first, then even if he swallowed it together with another food, he fulfills his obligation of Matzah.[92] This applies even if the Matzah was fully wrapped within the other food, and one swallowed it together.[93] If, however, the Matzah was wrapped in a non-food product and was swallowed together, then one does not fulfill his obligation.[94] [Thus, if one swallowed capsules made from food products which contain Matzah crumbs in it, then if he swallows a Kezayis worth he fulfills his obligation. If, however, one swallowed an inedible capsule which contain Matzah, then he does not fulfill his obligation.]
Dipping the Matzah in salt?[95] Some communities are accustomed to dip the Kezayis of Matzah of Hamotzi and of Achilas Matzah in salt.[96] However, in these provinces the custom is not to do so on the first two nights of the Seder [and so is the Chabad custom[97]].[98] [Nevertheless, one is to have salt on the table.] However, during the other times that one eats Matzah through Pesach, the custom is a different in salt.[99]
Dipping in water:[100] One fulfills his obligation of eating Matzah with Matzah that is dipped in water after it is baked, even if the Matzah has become well soaked, so long as it has not disintegrated.[101] Nevertheless, initially, it is proper that one does not fulfill his obligation with Matzah that is dipped in water, unless one is old, or sick, and it is difficult for him to eat dry Matzah, in which case he may dip it in water.[102] [However, Bedieved if one did so, he fulfills his obligation.] However, one must beware that it does not soak for 24 hours [consecutively] in water.[103] One is to also beware to only soak a full Kezayis at a time. If one soaks a piece that is less than a Kezayis, then if it is soaked to the point that the water has become white due to it, then he does not fulfill his obligation.[104] [Practically, the Chassidic custom is not to eat any Matzah dipped in water throughout the entire Pesach, and certainly it is to be avoided on the night of the Seder. See our corresponding Sefer “The Laws & Customs of Pesach” Chapter 7 Halacha 3 for further details on this matter!]
Dipping in other liquids: One is only allowed to dip the Matzah in water and not in any other liquid’s, or fruit juice, or soup.[105] One who does so does not fulfill his obligation.[106] Nonetheless, if the old or sick individual is unable to eat the Matzah soaked in water then it may be soaked in wine or any other liquid.[107] However, any other person [who is physically able to eat the matzah without dipping it in liquids other than water] who eats Matzah dipped in liquids other than water, does not fulfill his obligation and he needs to return and eat the Matzah again. This applies whether for the eating of the Kezayis of the Matzah by Motzi Matzah [which fulfills the Biblical obligation] or the eating of the Kezayis of the Matzah by Afikoman [which is only of Rabbinical obligation].[108] [Thus, even those who do not avoid dipping Matzah in fruit juice throughout Pesach may not do so when fulfilling the Mitzvah of eating Matzah.]
Dipping in hot water:[109] On the night of the Seder, one does not fulfill his obligation of eating Matzah, with Matzah that was cooked in water after it was baked.[110] This applies even Bedieved, and even to an old or sick person. This applies even if the Matzah was not cooked in hot water, but simply fell into the Keli Rishon pot of hot water which is Yad Soledes and was then immediately removed, nevertheless it is defined as cooked and one cannot fulfill his obligation with it.[111] However this only applies if the Matzah fell into a Keli Rishon of hot water, however if it fell into a Keli Sheiyni, then one fulfills his obligation.[112] Nevertheless, [even an old or sick man] is to initially be stringent if there is no real need, to not fulfill one’s obligation with such Matzah.[113] [Accordingly, even one who needs to be lenient to eat the Matzah dipped in water is not to dip it in hot water, unless it is a Keli Shelishi.]
Achila Gassa:[114] One who ate prior to eating the Matzah to the point that he is repulsed by eating any further food, does not fulfill the Mitzvah of eating Matzah if he ate it in this state. However, if one ate to the point of satiation but not to the point that he is repulsed by food, then he does fulfill the Mitzvah of eating Matzah, although does not fulfill the Mitzvah Min Hamuvchar. [The Mitzvah Min Hamuvchar is only fulfilled when one is hungry for the Matzah.[115]]
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Summary:
One fulfills his obligation of eating Matzah even if he ate it without chewing it beforehand. One does not fulfill the Mitzvah of eating Matzah if he chewed and ate it together with another food. Q&A Does one fulfill his obligation if he eats the Matzah in an irregular form of eating?[116] No.
Does one fulfill his obligation of eating Matzah through a feeding tube?[117] No.[118] |
One who eats the Matzah without intent to fulfill his obligation of the Mitzvah with this eating, nevertheless, fulfills his obligation.[120] Thus, even if one did not want to eat the Matzah, but was forced to do so by a gentile or robbers [and certainly if he was forced by Jews[121]], he fulfills his obligation with this eating.[122] Nevertheless, the above only applies if the person who ate the Matzah without intent to fulfill the Mitzvah, or the person who was forced to eat the Matzah, knows that this night is Pesach, and knows that the food he is eating is Matzah [and is aware that there is a Mitzvah to eat Matzah on the night of Pesach[123]]. If, however, he did not know that this night is Pesach when he ate the Matzah, then he does not fulfill his obligation even if he ate it willingly. Furthermore, even if he did know that this night is Pesach when he ate the Matzah, however he planned on eating a piece of meat and thought the food he was eating was a piece of meat, and in truth it was Matzah, then he does not fulfill his obligation with this eating.[124] [Furthermore, even if he knows that the night is Pesach, and knows that the food he is eating is Matzah, if he is not aware that there exists a Mitzvah to eat Matzah on Pesach, then he does not fulfill his obligation.[125] Accordingly, he must re-eat a Kezayis of Matzah with the proper intent.[126] Thus, upon eating the Matzah on the night of the Seder, one is to publicize to the attendants of the Seder to have in mind to fulfill the Biblical command of eating Matzah, especially if there are attendees with little Jewish background who may not even be aware that such a Mitzvah exists.] This applies even on the second night of Yom Tov in the Diaspora.[127] [All the above discussion is only regarding Bedieved, and if one fulfills his obligation without intent. However, Lechatchila, everyone is obligated to have in mind upon eating the Matzah to fulfill the Mitzvah of eating Matzah on the night of the 15th.[128]]
One who ate the Matzah in a state of mental impairment/drunkenness/influence of drugs:[129] One who ate the Matzah while he was in a state of temporary mental insanity and then became cured, [has not fulfilled his obligation and] is obligated to re-eat the Matzah after he returns to normality.[130] [Thus, one who ate the Matzah in a state of extreme drunkenness, or under the influence of drugs which have severely altered his mental state, then he must re-eat the Matzah after he becomes sober from the alcohol or drug.[131] This applies according to all Poskim, including those who rule that Mitzvos do not require intent.[132] He is thus to re-eat the Matzah with a blessing.[133]]
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Summary: Upon eating the Matzah on the night of the 15th, one is to have in mind to fulfill the Biblical command of eating Matzah. One is to publicize this matter to the attendants of the Seder, especially if they have little Jewish background. If one ate Matzah without intent to fulfill the Mitzvah, he nevertheless fulfills his obligation so long as he is aware of the Mitzvah to eat Matzah on Pesach, and knows that the night is Pesach. Intending on the reason behind the Mitzvah:[134] 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 reasons behind the Mitzvah are explained next! The reason behind the Mitzvah 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.[135] One is to have this in mind upon eating the Matzah.[136] Regarding its effects, the Zohar[137] 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.
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One is required to lean upon eating the Matzah for the fulfillment of the Mitzvah. See Chapter 3 Halacha 7 for the full details of this matter!
L. The blessing:See Chapter 4 Halacha 9E.
M. The order and detailed laws of Motzi Matzah, Koreich and Afikoman:
See Chapter 4 Halacha 9, 11, 13.
N. Preparing the Matzos on the Seder Plate:See Chapter 4 Halacha 2B.
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[1] See Admur 475:3-10 [regarding Motzi Matzah]; 17-19 [regarding Koreich]; 32-33; Encyclopedia Talmudit Vol. 1 “Achilas Matzah”
[2] Admur 475:15; 32; Mitzvah 7 in Minyan Hamitzvos of Admur; Chinuch Mitzvah 10; Rambam Sefer Hamitzvos Aseh
[3] The source: As the verse [Shemos 12:18] states “Baerev Tochlu Matzos.” [Admur ibid]
[4] Admur 475:15; Rambam Chametz Umatzah 6:1; Rava in Pesachim 120a; 28a; Kiddushin 37b
The reason: As the verse states “Baerev Tochlu Matzos” and the name Pesach is not mentioned there [thus proving that the Mitzvah is not dependent on the Pesach sacrifice]. [Admur ibid; Rambam ibid; Pesachim ibid] Alternatively, the reason is because the Torah depends the eating of Matzah on Chametz and hence so long as eating Chametz remains under a Biblical prohibition, so too the eating of Matzah remains a Biblical obligation. [Rebbe Yehuda in Pesachim 28b] Alternatively, the reason is because the verse [Shemos 12:20] states “Bechol Moshvoseichem Tochlu Matzos” [Kiddushin 37b]
Other Talmudic opinions: Rav Acha Bar Yaakov was of the opinion that the eating of Matzah today during exile is only Rabbinical, as the Torah commands for it to be eaten with the Pesach sacrifice, and during exile we do not offer the Karban Pesach. [See Pesachim 120a]
[5] Shulchan Gavoa 475:28; Kaf Hachaim 475:74
[6] Implication of Bach 472 in name of Maharal of Prague that every eating of Matzah, even more than a Kezayis, is a single Mitzvah; Emek Sheila of Netziv 53 in implication of wording of Rambam 6:1; Mikraei Kodesh Pesach 2:48; Teshuvos Vihanhagos 2:203 that due to this some do not eat Gebrochts only on the first night of Pesach in order to fulfill the Mitzvah of Matzah with all the Matzha that they eat; Piskeiy Teshuvos 475:11
[7] Regarding the two levels of Matzah that exist, Matzah of the first night until midnight, and Matzah of the other days of Pesach-See the first two Mamarim on Peach in Likkutei Torah Parshas Tzav
[8] See Derech Mirtzvosecha Mitzvas Achilas Matzah p. 44
[9] Vayeitzei 157
[10] See Likkutei Torah Parshas Pekudei p. 5 Letter 7
[11] P”M 477 M”Z 1; Kaf Hachaim 477:13; See Admur 586:22 for a similar ruling regarding Shofar that a Jew himself may never desecrate Yom Tov in order to attain a Shofar, even if it only involves a Rabbinical prohibition. However, one may ask a non-Jew to perform a Rabbinical prohibition for the sake of attaining a Shofar. If a non-Jew went ahead on his own and did a Biblical prohibition in order to attain a Shofar, one may nevertheless use the Shofar.
[12] Admur 475:32; 473:3; Michaber 475:7; Rambam 6:1; Pesachim 120a; See Admur 453:14; Igros Kodesh 19:234
[13] The source: As the verse states “Baerev Tochlu Matzos/At night eat Matzos”
[14] Explanation: Meaning, that if one desires to eat bread that is kneaded with water, then he must supervise it that it does not Chametz, and bake it in its Matzah state, prior to it leavening. On this the verse states “Shivas Yamim Tochal Matzos” which means that he should simply not eat Chametz. If, however, he does not care to eat at all bread that is kneaded in water, then he is not required to eat Matzah and may choose to eat other foods throughout Pesach. [Admur ibid]
Shabbos and Yom Tov [including the day meal of the first day of Pesach]: Even on [Shabbos and] Yom Tov that one is obligated to eat bread [as explained in 188], nevertheless, he may choose to eat Matzah that is kneaded with fruit juice which is called Matzah Ashirah (although see Admur 462:7 that the custom in these provinces is not to eat Matzah Ashirah at all) and is not required to specifically eat Lechem Oni [which is Matzah that is valid for fulfillment of the Mitzvah on the night of the 15th]. [Admur ibid; M”A 475:16; 188:9; Ran Sukkah 2; See Ruach Chaim 475:3; Kaf Hachaim 475:72-73; See Terumas Hadeshen 95, Taz 639:10 who learn from here that in truth there is no obligation at all to eat bread on Yom Tov; On the other hand, see Teshuvos Vehanhagos 2:203 and Piskeiy Teshuvos 475:11 that the custom of Brisk is to eat Matzas Mitzvah throughout the first day/s of Yom Tov. This is based on the Drakie Moshe 477 in name of Kol Bo who writes to eat Matzah at the end of the day meal, and on the Rambam 5:20 who writes that on the first day one should have a remembrance of the Lechem Oni.] Thus, we see that there is no obligation to eat Matzas Mitzvah even on Shabbos and Yom Tov of Pesach, other than on the Seder night. Nonetheless, being that we do not eat Matzah Ashira, therefore practically we must eat Matzah on Yom Tov and Shabbos in order to fulfill our meal obligation.
The source: One is only required to eat Matzah defined as “Lechem Oni” on the first night of Pesach, as the verse states “Sheshes Yamim Tochal Matzos Ubayom Hashevi’i Atzeres..” We see that the verse excluded the seventh day of Pesach from its general inclusion in the seven days of Pesach which was written in the verse “Shivas Yamim Tochal Matzos.” Now, the rule is that whenever something which was already included in a general statement, was then excluded in a later verse, its exclusion is coming to teach us a rule not just for itself but for the entire general statement of inclusion. Now, the reason that the above verse excluded the seventh day is to teach us that there is no obligation to eat Matzah on the seventh day, and accordingly, based on the above rule of exclusion from an inclusion, it is coming to teach us that there is no obligation to eat Matzah on any of the seven days, and one is simply commanded to not eat Chametz, as explained above. Now, due to that from this we may deduce that even on the first night there is no obligation to eat Matzah, therefore the verse states “Baerev Tochlu Matzos” which teaches us that on the first night the Torah obligates one to eat Matzah. [Admur ibid; Pesachim ibid; Levush 475; Kaf Hachaim 475:70]
[15] Admur 476:33; Chok Yaakov 475:24; Tosafus Sukkah 27a; Kol Bo 50; Chasam Sofer Y.D. 191; Maharsham 1:209; Divrei Malkiel 5:104 [negates custom to do so]; Sdei Chemed Chametz Umatzah 14:10; Kaf Hachaim 475:71
The reason: The reason a blessing is not said upon eating Matzah on the other days of Pesach even though a blessing is said upon eating in a Sukkah during the other days of Sukkos [See Admur 639:11-17], is because the eating of Matzah on the other days of Pesach is done merely for ones benefit, similar to eating Kosher meat due to the prohibition against eating non-Kosher meat. However, the eating inside the Sukkah during the other days of Sukkos is done simply for the Mitzvah. [Kol Bo ibid; Chok Yaakov ibid; Kaf Hachaim ibid] Alternatively, the reason is because one is able to survive the remaining days of Pesach without eating Matzah, although is unable to survive the remaining days of Sukkos without sleeping in the Sukkah. [Razah-Baal Hamaor; Shulchan Gavoa 475:28; Avnei Nezer ibid; Kaf Hachaim ibid; See Birkeiy Yosef 475:6 in length] Vetzaruch Iyun why the simple answer was not offered that on Pesach there is no Mitzvah at all fulfilled upon eating Matzah on the other days, while on Sukkos, a Mitzvah is fulfilled each time one eats in the Sukkah. [See Birkeiy Yosef ibid in name of Batei Kehuna who so questions the Razah] From this itself, however, we can deduce as writes the Avnei Nezer ibid, that in truth there is a Mitzvah involved in eating Matzah on all days of Pesach, and hence we need the above explanations for why it is not recited. [See Birkeiy Yosef ibid in answer to question of Batei Kehuna]
[16] Rebbe in Igros Kodesh ibid
[17] See Admur 455:15-16 “The Matzahs not of Mitzvah are Karov Ledavar Reshus”; Biur Hazohar Tzemach Tzedek p. 96; Sefer Hamamarim 5668 p. 171; Likkutei Sichos 22:276; 7:275; Rokeiach 291 “One who eats Matzah properly all seven days becomes a partner with Hashem in Maaseh Bereishis”; Even Ezra Mishpatim 23:15; Chasam Sofer Y.D. 191 in name of Chizkuni Parshas Bo and Rosh and Ran; Avnei Nezer 377 that so is apparent from all Rishonim [see next] who question why a blessing is not said over eating Matzah the other days, as is done by Sukkah, thus implying that just like a Mitzvah is fulfilled each day upon eating in a Sukkah, so too by eating Matzah on all seven days of Pesach; Teshuvos Vehanhagos 2:233 in name of Nimukei Yosef; Maaseh Rav of Gra 185; Maharsham 1:209 Hashmatos; Pischei Olam 475:32; Aruch Hashulchan 475:18 “I have received a tradition that although there is no obligation to eat Matzah on the other days, nevertheless it is a Mitzvah to do so…it is called a Reshus only in relation to its non-obligatory status, although nevertheless it is G-d’s will that we eat Matzah for all seven days of Pesach”; M”B 475:44 in name of Gr”a that there is a Mitzvah even though there is no obligation; Kaf Hachaim 475:70; Tzitz Eliezer 18:27; Piskeiy Teshuvos 475:12
[18] See Sefer Hamamarim 5668 ibid; Likkutei Sichos ibid
[19] Swore not to eat Matzah: Regarding one who made a swear/Shavua not to eat Matzah: If he said “I swear I will not eat Matzah on the night of Pesach” then his swear is considered in vain and he is forced to eat it. If, however, he said “I swear I will not eat Matzah” then his wear is intact and he is forced to do Hataras Nedarim. Regarding one who made a vow/Neder not to eat Matzah: He is forced to do Hataras Nedarim and eat the Matzah. [See Admur 485:1-2; Kaf Hachaim 485:1-7; 10-11]
[20] Pesachim 28b
[21] Admur 472:25; Rambam 6:10; Rebbe Elazer Pesachim 43b; 91B; Kiddushin 34a; Tosafus Megillah 4a; Kaf Hachaim 472:88; Piskeiy Teshuvos 472:12
Other Talmudic opinions: The Yerushalmi states that the Biblical obligation of women to eat Matzah is under debate, as it falls under the Tannaic dispute of whether women are obligated to eat the Karban Pesach. [Rav Zeira in Yerushalmi Kiddushin 1:7 and Pesachim 8:1]
[22] The reason: As the positive command of eating Matzah is connected to the negative command against eating Chametz, as the verse [Devarim 16:3] states “Lo Sochal Alav Chametz Shivas Yamim Tochal Alav Matzos.” This teaches us that just as the women are included within the negative command against eating Chametz, as the verse states [Shemos 12:15] “Ki Kol Ochel Machmetzes VeNichrisa..” and the word Kol is coming to include women, so too they are included in the positive command to eat Matzah. [Admur ibid; Pesachim ibid; Kaf Hachaim 472:88]
[23] Admur 472:25 regarding the four cups and Haggadah; 343:3 regarding all Mitzvos; Rambam Chametz Umatazah 6:10 based on Sukkah 42b
[24] Piskeiy Teshuvos 472:13
[25] See Admur ibid; 472:10 and 343:3
[26] Rambam ibid “A Katan who can eat bread, we educate him”
[27] Rav SZ”A in SSH”K 32 footnote 80; Piskeiy Teshuvos 472:13; See Peri Hasadeh 3:187 that certainly one cannot dunertsna the Rambam literally, as children of even one years old can eat Matzah.
[28] See Admur 215:2; Michaber 215:2-3; Brachos 53b; Chanoch Lanaar p. 56; Piskeiy Teshuvos 472 footnote 57
[29] Peri Hasadeh 3:187; Vayaged Moshe 9:6; Piskeiy Teshuvos 472:13 footnote 58
[30] Admur 482:3; M”A 482:1; Elya Raba 482:3; Chayeh Adam 130:16; M”B 482:6; Kaf Hachaim 482:9; Piskeiy Teshuvos 475:10
[31] The reason: The reason he is to delay eating the Matzah until after the meal is in order so the taste of the Matzah Shmura remain in his mouth. It is for this same reason that he is not to eat anything afterwards. [Admur ibid]
The law if the person does not have, or cannot drink, any wine for Kiddush: The above order is to only be followed if the sick person makes [or hears Kiddush beforehand] over wine, or other Chamer Medina. If, however, he does not have any wine or Chamer Medina [or cannot drink it due to his illness] then he is to first say Kiddush over the Matzah and eat a Kezayis of it, and only afterwards eat the remainder of the meal. [Admur ibid]
[32] Pashut! See Mahariy Asad 160; Maharam Shick 260; Minchas Yitzchak 4:102; Chazon Ovadia 1:33; Piskeiy Teshuvos ibid
[33] Binyan Shlomo 47 based on ruling in 656 that one does not need to spend more than 20% on a positive command, and certainly one’s health is of no less importance; Piskeiy Teshuvos ibid; See also Besamim Rosh 94; Kaf Hachaim 473:88; Tzitz Eliezer 14:87; Piskeiy Teshuvos 472:9; 473:19 and 475:8; Mikraeiy Kodesh 2:32
Other opinions: Some Poskim rule one is only exempt from eating Maror if it will lead to actual danger. [Maharam Shick ibid; See Poskim ibid in previous footnote]
[34] Admur 454:9; Taz 454:4; Pesachim 38a
One who carried Matzah on Shabbos in an area without an Eiruv: See Admur 454:12 that even if one carried the Matzah on the night of the Seder which fell on Shabbos, in an area without an Eiruv, one is nevertheless Yotzei with it and may even initially say a blessing upon eating it as the Matzah was his before the sin and simply had a sin done with it. It is thus not a Mitzvah Haba Biaveria but rather Mitzvah Sheasa Imo Aveiro. [Admur ibid]
[35] The reason: One does not fulfill his obligation with Matzah that is not his, as scripture [Devarim 16:3] refers to Matzah as “Lechem” and we thus make a Gzeira Shava between the word Lechem used by Matzah and the word Lechem used later on in scripture regarding Hafrashas Challah, in which the verse [Bamidbar 15:19] states “Vehayah Beachlichem Milechem Haaretz..” Now, just as one is only obligated to separate Challah from dough that belongs to him and not from the dough of his friend [as the verse states “Arisoseichem”], so too here by Matzah one only fulfills his obligation with Matzah that he owns, and not with the Matzah of his friend. [Admur ibid]
[36] The reason: If the Matzah is given to him as a present then he fulfills his obligation as it is then considered actually his. [Admur ibid]
[37] Admur ibid in parentheses; See Admur O.C. 14:10 and C.M. Metzia Upikadon 27 and Sheila Vesichirus 5; See also 437:7 regarding Bedikas Chametz; 586:5 regarding Shofar; 637:9 regarding Sukkah; 649:3 regarding the Daled Minim
The reason: As we only apply the rule that a person is pleased that a Mitzvah be performed with his object when it does not incur him any loss. [See Admur 14:10; 437:7; C.M. Metzia Upikadon 27; Nimukei Yosef Tzitzis 12a in name of Ritva]
[38] Admur ibid; Michaber 454:4; Rambam 6:7
The reason: As if the victim makes a claim to receive back his Matzah that was stolen, he is obligated to return it, and cannot offer money in exchange, if it is against the will of the victim. It is thus found that the Matzah is not his. [Admur ibid; Maggid Mishneh 6:7; See Michaber ibid; Hilchos Gezeila 6; 637:4]
Stole flour and made Matzah: See Admur 454:10 that one is Yotzei Bedieved, being that he has acquired the Matzah through Gneiva and Shinuiy Reshus, and therefore he is not obligated to return the Matzah to the vicitim and may reimburse him with cash. Nevertheless, initially, the thief is not to recite a blessing over such Matzah as it came into his hands through a sin, and it thus appears that he is saying a blessing on a sinful activity. This applies even if the flour was stolen from a gentile. However, this only applies to the thief himself, however, anyone who purchases the Matzah from him [that was made from stolen flour] may say a blessing even initially. [Admur ibid]
Stole Matzah and sold/gave it to another: See Admur 454:11 that those who purchase/receive the Matzah from the thief are only Yotzei if the victim had given up hope of retrieving the Matzah prior to the purchase. In such a case, they may even initially say a blessing on such Matzah.
Stole Matzah and gave it to another as a present and then had it returned to him as a present: See Admur 454:11 that those who receive Matzah from the theif are Yotzei if the victim had given up hope of retrieving the Matzah prior to the purchase and they may even initially say a blessing on such Matzah. Now, if the receiver gives the Matzah back to the thief as a present, he himself can be Yotzei with it even initially. [Admur ibid]
[39] Such as if the mill is grinding flour for many customers and a mix-up may have occurred, or the Maztah bakery is baking individual doughs of people in the oven and a mix-up may have occurred. [Admur ibid] See Q&A!
[40] Admur 454:13
The reason: As otherwise, if one eats Matzos that are not his he does not fulfill his obligation, as stated above, and he thus said a blessing in vain. [See Admur ibid]
[41] Admur 454:14; Taz 454:4; See Michaber E.H. 28:19 regarding Kiddushin ring; 14:6 regarding Tzitzis
[42] The reason: As the friend certainly did not give him the Matzah with intent for it to be returned, but rather for the sake of him eating it, and for him to then reimburse him with other Matzos. It is thus found that this Matzah is completely his regarding all matters. [Admur ibid]
[43] Admur 472:2; Levush 472:1; Terumas Hadeshen 137; Tosafus Pesachim 99b in name of Mahariy Krubil; Rosh 10:2; Shulchan Gavoa 472:3; P”M 472 M”Z 1; Kaf Hachaim 472:7
[44] The reason: The eating of Matzah is connected [Hekesh] to the eating of the Pesach lamb, as the verse [Bamidbar 9:11] states “Al Matzos Umerorim Yochluhu,” and by the Pesach lamb it states [Shemos 12:8] “Veachlu Es Habasar Balayla Hazeh” from which we learn it must be eaten by actual night. Now, since the eating of the Pesach lamb can only be fulfilled at night so too the eating of Matzah. [Admur 472:2; Levush 472:1; Terumas Hadeshen 137; Tosafus Pesachim 99b in name of Mahariy Krubil; Rosh 10:2]
[45] P”M 472 M”Z 1
[46] Kaf Hachaim 472:7
[47] Admur 458:2 “One is required to eat the Matzah prior to midnight, just like the law regarding the Karban Pesach which may only be eaten until midnight,”; Admur 639:20 “And one is to beware to eat in the Sukkah prior to midnight, just as is required regarding eating Matzah”; 477:6 regarding Afikoman; See 472:2 regarding the Hekesh being used to obligate eating Matzah after Tzeis Hakochavim [Vetzaruch Iyun why the end time was not mentioned in this Hekesh, and why we make the Hekesh for the end time only regarding Matzah and not the four cups, also Tzaruch Iyun why in 475:20-23 no mention of Chatzos was made; See here: http:::shulchanharav.com:text.asp?index=128712&arc_id=138425]; Michaber 477:1 and Beis Yosef 477 regarding Afikoman; Degul Merivava 477; Shaareiy Teshuvah 477:1; M”B 477:6 “One must be very careful”; Biur Halacha 477; Kaf Hachaim 475:64; 477; Piskeiy Teshuvos 477:4
[48] The reason: As just like the Karban Pesach may only be eaten until midnight, so too the Matzah may only be eaten until midnight, as the verse states Al Matzos Umerorim Yochluhu, thus teaching us that the eating of Matzah is connected, and follows similar laws, to the Pesach [Admur 458:2] This follows the opinion of Rebbe Elazar Ben Azaria, brought next.
[49] Reb Elazar Ben Azaria in Pesachim 120b; Zevachim 57b; Tosafus Zevachim ibid; Megillah 21a; Piskeiy Tosafus Pesachim 334; Zevachim 33; Rabbeinu Chananel in Arvei Pesachim; Semag in name of Riy; Mordechai end of Pesachim; Rabbeinu Yerucham 5:4; Conclusion of Or Zarua; Hapardes 9:16-26 “It is forbidden to eat Matzah after midnight”; Kol Bo 90 in name of Riy; See Biur Halacha 477:1 “Viyihei Zahir”
[50] Rebbe Akiva in Pesachim and Zevachim ibid; Rambam Karban Pesach 8:15; Chametz Umatzah 6; Rif [brought in Mishkanos Yaakov 139] Rav Hamaggid; Baal Haitur; Or Zarua in name of Rav Yaakov of Krubil; Kol Bo 90 in name of Rav Shmuel Shakli; See Biur Halacha 477:1 “Viyihei Zahir”
[51] Rosh; Rashba; Ran end of Megillah chapter 2; Rokeiach
[52] Degul Merivava 477; Shaareiy Teshuvah 477:1; P”M 477 M”Z 1; Derech Hachaim; Tov Ayin 38:87; Ikarei Hadat 19:14; Misgeres Hashulchan 119:11; Aruch Hashulchan 477:5; M”B 477:6; Biur Halacha ibid; Kaf Hachaim 473:16; 475:64; Beis Halevi 1:34; Nitei Gavriel 91:1; Piskeiy Teshuvos ibid
Other opinions: Some Poskim rule that the final ruling of the Talmud is like Rebbe Akiva that the Mitzvah of Matzah applies throughout the night, until Alos Hashachar. [Mishkanos Yaakov 139; Or Yisrael 475; Or Sameiach 6:1; Sdei Chemed Mareches Chametz Umatzah 14:11; See Nitei Gavriel ibid footnote 1] According to all, the blessing may no longer be said once Also Hashachar has arrived. [Hisorerus Teshuvah 269; Piskeiy Teshuvos ibid]
[53] Degul Merivava 477; Shaareiy Teshuvah ibid; M”B 477:6; Ashel Avraham Butchach 477; Kaf Hachaim 477:10
[54] Admur 481:1 “There is no difference between the first and second night in any other matter”; Nitei Gavriel 91:5
Other opinions: Some Poskim defend the practice of those who recite a blessing over the Matzah even after midday. [Darkei Chaim Veshalom 605; See Nitei Gavriel ibid footnote 6]
[55] Admur 476:33; Chok Yaakov 475:24; Elya Raba 475:13; Tosafus Sukkah 27a; Kol Bo 50; Birkeiy Yosef 482:2 in name of Tzeror Hachaim and Shiyurei Bracha in name of Hapardes; Shaareiy Teshuvah 482; Kaf Hachaim 475:75; 482:11
[56] Admur 475:32 “Once a Kezayis has been eaten, one fulfills his Biblical obligation.”; Admur 475:5 “One does not fulfill his obligation with less than a Kezayis”; 475:8; Michaber 475:7; Rambam 6:1; Shulchan Gavoa 475:29; Kaf Hachaim 475:87; See Pesachim 40a; 1081; 119b
[57] The source: As all eating Mitzvos in the Torah contain a minimum measurement of a Kezayis. [Shvus Yaakov 2:18; See Admur 473:15 “Less than a Kezayis is not considered eating”; Bach 475; Brachos 49b]
[58] See Admur 475:3-9
[59] See Admur 475:15-17
[60] See Admur 477:3 that it is proper to eat two Kezeisim
[61] See Admur 475:8 “All this is initially, however, Bedieved, even if one only ate one Kezayis one is Yotzei”; M”A 475:4; Shulchan Gavoa 475:29 and Kaf Hachaim 475:87 that Rabbinically one is obligated to eat four Kezeisim of Matzah on the night of the Seder.
Matzah shortage: If one only has one Kezayis of Matzah Shmura-See Admur 482:1-2; If one only has one Kezayis of Matzah in total: See Admur 482:3 that he follows the same order as one who is sick and cannot eat more than a Kezayis [as explained in Halacha C]; If one only has three Matzos for both Sedarim-See Admur 482:4-7
[62] Implication of Bach 472 in name of Maharal of Prague that every eating of Matzah, even more than a Kezayis, is a single Mitzvah; Emek Sheila of Netziv 53 in implication of wording of Rambam 6:1; Mikraei Kodesh Pesach 2:48; Piskeiy Teshuvos 475:11
[63] Shulchan Gavoa 475:29; Kaf Hachaim 475:88
[64] Admur 486:1
[65] See Chapter 3 Halacha 2A!
[66] Shiureiy Torah 3:9-12
Shiur Chazon Ish: According to the Chazon Ish, this is between 45-50cc [depending on whether we measure with the shell of the egg]
[67] Shiureiy Torah 3:9-12
Shiur Chazon Ish: According to the Chazon Ish, one This equals 33cc of Matzah.
[68] See Chapter 3 Halacha 2B!
[69] Shiureiy Torah 3:13
Shiur Chazon Ish: According to the Chazon Ish, the Biblical Shiur Kezayis is between 45-50cc [depending on whether we measure with the shell of the egg]
[70] Shiureiy Torah 3:13 [p. 184 and 191; Vetzaruch Iyun as explained next
[71] Heard from Rav Eli Landau Shlita based on his measurement; Koveitz Beis Ahron Viyisrael 51:86; See also Shiureiy Torah in footnote 18 who writes that he managed to enter 20 grams of crushed Matzah in a 35 cc cup which would make a Kezayis be only 17 grams.
[72] See Kaf Hachaim 475:89; Minchas Chinuch Mitzvah 6:1 and 9:1; Mishneh Limelech 1:7
[73] Machazik Bracha 475:4; Birkeiy Yosef 482:4; Chaim Sheol 13; Shaareiy Tehsuvah 475; Mahariy Asad 137; Binyan Olam 19; Pischeiy Teshuvah 475; Aruch Hashulchan 477:3; Kaf Hachaim ibid; Piskeiy Teshuvos 475:10; See Admur 473:31 regarding chewing the Maror for commemoration purposes if one cannot eat it
[74] The reason: As just as we say that Chetzi Shiur of a prohibition is Biblically forbidden, so too Chetzi Shiur of a Mitzvah is also a slight Mitzvah, in addition to the fact that it serves as a memory of the Mitzvah that he is trying to fulfill. [Machazik Bracha ibid]
[75] Shvus Yaakov 2:18; Bnei Chayiy 485; Machazik Bracha 475:4 in name of Chacham
[76] Birkeiy Yosef ibid; Kaf Hachaim ibid
Other opinions: Some Poskim rule one may say the blessing of “Al Achilas Matzah” upon eating less thana kezayis. [Mahariy Asad 137]
[77] See Piskeiy Teshuvos 475:8
[78] Minchas Chinuch Mitzvah 10; Torah Lishma 125; Mikraeiy Kodesh 2:34; Orchos Rabbeinu 2:71; Piskeiy Teshuvos 475:8
The reason: As the main aspect of the Mitzvah is the benefit of the throat and this has already been fulfilled. [Poskim ibid; See Admur 475:25; Chasam Sofer 127; Kesav Sofer 96 based on Chulin 103b]
[79] Makor Chaim 454; Kinyan Torah 3:54
[80] The reason: As the main aspect of the Mitzvah is the benefit of the stomach, and this is no longer been fulfilled once the vomiting has taken place. [Poskim ibid; See Admur 475:25; Chasam Sofer 127; Kesav Sofer 96 based on Chulin 103b]
[81] Chasam Sofer O.C. 127; Pnei Meivin 2:27; Minchas Chinuch Mitzvah 313; Ketzos Hashulchan 44 footnote 3; Ben Ish Chaiy Chukas 13; Kaf Hachaim 184:34; Neziros Shimshon 184; Torah Leshma 125; Shevet Halevi 1:208; See Piskeiy Teshuvos 184:8
The reason: As by blessings we follow the benefit of the stomach and not the benefit of one’s mouth or throat. [Poskim ibid; Admur Seder 8:11; Luach 2:12; Michaber 210:2]
[82] Admur 475:6 and 14 “Even though Lechatchila one must eat the entire Kezayis simultaneously”; M”A 475:4; Taz 475:11; Chok Yaakov 475:22; Terumas Hadeshen 139; Kaf Hachaim 475:67
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 Hagdah p. 110 even regaridng Matzah]
[83] See other opinions brought in previous footnote and Admur 475:14 that if it is difficult, one may even initially rely on this opinion
[84] Admur 475:8 “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.”; Michaber 475:6; Pesachim 114b; M”A 475:4 and 15 in name of Maharil Seder Haggadah; Chok Yaakov 475:22; Elya Raba 475:11; Peri Chadash 475; Birkeiy Yosef 475:5; M”B 475:42; Kaf Hachaim 475:68; See Brachos 37b
Other opinions: Some Poskim rule that so long as one does not wait Kdei Achilas Peras between the two sessions of eating, one is Yotzei, even if the eating of the Kezayis takes more than Kdei Achilas Peras. [Chok Yosef, brought and negated in Birkeiy Yosef 475:5]
[85] Conclusion of Rebbe in Sefer Haminhagim [English] p. 93 to suspect for three minutes; Conclusion of four minutes: Shiureiy Torah 3:15 [p. 303] and Piskeiy Teshuvos 210:1 that so is the widespread custom; See Piskeiy Teshuvos 475 footnote 53 that if one is in doubt if he ate it within 4 minutes then he is not required to re-eat, and may rely on the other opinions; For a full overview on this subject, See: Shiurei Torah 3:15 for the following other opinions mentioned: 4.5, 5, 6, 7.5, 8, 9; See Sefer Haminhagim ibid and footnotes 342-344; Piskeiy Teshuvos 158:7 and 210:1; 271:9; 475:10; The following are the various opinions in Poskim:
Two minutes: Some Poskim rule that Kdei Achilas Peras is 2 minutes. [Rav Y.Y. Kanievsky in Shiuran Shel Torah Shiureiy Hamitzvos 30]
Three minutes: Some Poskim rule that Kdei Achilas Peras is 3 minutes. [Igros Moshe 4:41 in name of Marcheshes; Orchos Rabbeinu p. 70 that so was custom of Chazon Ish; Sefer Haminhagim ibid and footnotes 342-344 in tradition from the Tzemach Tzedek, in name of Rav Hillel Miparitch, that the minimum of Achilas Peras is 3 minutes and maximum 7 minutes. The Rebbe concludes there in the footnote that one is required to suspect for the above tradition.]
Four minutes: Some Poskim rule that Kdei Achilas Peras is 4 minutes. [Shiurei Torah 3:15 [p. 303]; Aruch Hashulchan 202:8; Kaf Hachaim 210:5; Piskeiy Teshuvos 210:1 that so is the widespread custom]
Opinion of 6-8 minutes: Some Poskim rule that the Shiur of Kdei Achilas Peras is 6-7 minutes. [Tzemach Tzedek Shaar Hamiluim 1:8-10, brought in Ketzos Hashulchan 36 footnote 5; 59 footnote 4; Shiureiy Torah ibid footnote 35; Sefer Haminhaghim [English] p. 93 regarding Tishe Beav] Other Poskim rule that the Shiur of Kdei Achilas Peras for 4 Kebeitzim [i.e. Yom Kippur] is 8 minutes, while the Shiur for eating Mitzvos or after blessing is 6 minutes. [Gulot Ariel Chidushei Mishnayos Mikvaos 10:7 in name of Alter Rebbe “I received in the name of my great uncle, the Alter Rebbe, that the Shiur is eight minutes, as he measured the eating an egg by an average person and it took two minutes, and so is my custom to rule”]
Opinion of 9 minutes: Some Poskim rule that the Shiur of Kdei Achilas Peras is 9 minutes. [See Shiurei Torah 3:15; Piskeiy Teshuvos ibid]
Chabad custom: See Gulot Ariel Chidushei Mishnayos Mikvaos 10:7 in name of Alter Rebbe that the Shiur is two minutes per Beitza for a total of 6 minutes for food Mitzvos and 8 minutes for Yom Kippur [See Shiuriei Torah p. 204]; See Sefer Haminhagim ibid and footnotes 342-344 for a quote of various opinions of Achilas Peras, and for a tradition from the Tzemach Tzedek, in name of Rav Hillel Miparitch, that differs from the response of the Tzemach Tzedek which placed Achilas Peras as 6-7 minutes and rather places Achilas Peras as minimum 3 minutes and maximum 7 minutes. The Rebbe concludes there in the footnote that one is required to suspect for the above tradition. Accordingly, one should try to eat the Kezayis within three minutes. However, if one ate it within four minutes, and perhaps even within 6-7 minutes, one can rely on the Tzemach Tzedek’s other rulings. Vetzaruch Iyun, as perhaps Safek Brachos Lihakel. In any event one is to be very careful in the above.]
[86] Piskeiy Teshuvos ibid in name of “all Poskim”
[87] Admur 475:25; 468:12; Michaber 475:3; Rava Pesachim 115b
Other opinions: Some Poskim rule that one who swallows Matzah does not fulfill his obligation. [Meiri on Pesachim ibid]
[88] The reason: Although when one swallows the Matzah without chewing it, he does not feel its taste in his mouth, nevertheless, since his throat benefits from it, it is considered a form of eating, and he thus fulfills his obligation. [Admur ibid; Taz 475:9; ; Kaf Hachaim 475:50; See Admur 167:9; 168:7, 197:9; Seder 8:10-11, Luach 2:11; 8:12]
[89] Admur ibid; M”A 475:11; Rashbam Pesachim ibid; Chok Yaakov 475:17; Peri Chadash 475; Chok Yosef 475:10; M”B 475:29; Kaf Hachaim 475:49
[90] See Admur 475:16 and 26
[91] Admur 461:14 regarding dipping in juice; 475:16 and 26 regarding eating Matzah with Maror; M”A 475:12; Pesachim 115a; Kaf Hachaim 475:52
The reason: As the taste of the other food nullifies the taste of the Matzah and invalidates the Mitzvah. [Admur 475:16 and 26; M”A ibid; Kaf Hachaim ibid]
Does he fulfill the Mitzvah of Maror? If he chewed Matzah and Maror together, then although he does not fulfill his obligation of Matzah, nevertheless, according to Hillel he does fulfill his obligation of Maror, and on the contrary, in the opinion of Hillel, this is its only method of fulfillment. This is why we do the Koreich sandwich. [See Admur 475:17]
[92] Admur 475:26 [and 475:16] regarding one who swallowed the Matzah and Maror together without chewing; Michaber 475:3; Rava in Pesachim 115b; Tosafus Pesachim ibid; M”A 475:13; Kaf Hachaim 475:52
The reason: As when one chews the Matzah and Maror [or other food] together he feels the taste of the Maror, and this taste of the Maror, which is a mere Rabbinical command, nullifies the taste of the Matzah which is Biblical. However, when one swallows it together without chewing, and thus does not feel its taste at all, then the Maror does not nullify the Matzah. [Admur ibid]
Does he fulfill the Mitzvah of Maror? If he swallowed Matzah and Maror together, then although he fulfills his obligation of Matzah, nevertheless, he does not fulfill hiss obligation of Maror, as the Maror must be chewed for its fulfillment. [Admur 475:25-26; Michaber 475:3; Pesachim ibid] Thus, we find that Matzah and Maror have the exact opposite status when it comes to chewing or swallowing it together, that when chewed together one is Yotzei Maror [according to Hillel] but not Matzah, and when swallowed together without chewing one is Yotzei Matzah and not Maror.
[93] Admur 475:27 regarding Maror wrapped around Matzah; Peri Chadash 475:3 that the same applies with any food; Rashbam Pesachim ibid; Maggid Mishneh 6:2; Lechem Mishneh 6:2; Shulchan Gavoa 475:21; P”M 475 A”A 13 regarding any food; M”B 475:33 regarding any food; Kaf Hachaim 475:53 regarding any food
The reason: Even if the Maror was wrapped around the Matzah, and was thus intervening between the Matzah and one’s throat, this is Halachically meaningless, as they are both species of foods and are thus considered like one item, as Min Bemino does not Halachically constitute a Chatzitza. [Admur ibid; Peri Chadash ibid] Alternatively, since eating Maror is also a Mitzvah therefore it does not pose a Chatzitza. [Lechem Mishneh ibid; Shulchan Gavoia ibid in name of Rosh Yosef] The practical ramifications between the reasons is regarding foods other than Maror. Practically, we rule like the former reason. [Kaf Hachaim ibid]
[94] Admur 475:27 regarding a Siv [netting of a palm tree-Rash Pesachim ibid] wrapped around Matzah; Michaber 475:3; Rava in Pesachim ibid
The reason: As the Siv [inedible item] which is wrapped around the Matzah is not a species of food and hence constitutes as a Chatzitza between the Matzah and one’s throat, and is not considered the normal form of eating. [Admur ibid; Michaber ibid; Ran Pesachim ibid; Peri Chadash ibid; See Kaf Hachaim 475:55-56]
[95] Admur 475:10
[96] 1st custom in Admur ibid; Michaber 475:1; Tur 475; Ravayah 525; Rokeiach 283
[97] Sefer Haminhagim p. 40; Pesach Chasidi p. 23
[98] 2nd custom in Admur ibid; Rama 475:1; Maharil Seder Haggadah p. 110
The reason: Has 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 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; 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.]
[99] Admur ibid; Levush 475:1
[100] Admur 461:12
[101] Admur ibid; Michaber 461:4; Pesachim 41a; Rif Pesachim 11b; Rosh Pesachim 2:17; Rambam 6:10
The reason: As so long as it has not completely disintegrated it still retains its status as bread and is thus eligible to be used for Matzah. [Admur ibid]
[102] Admur 461:12 “A person fulfills his obligation with Matzah that is soaked in water so long as it has not disintegrated and lost its appearance of bread. Nevertheless, Lechatchila, it is proper not to fulfill one’s obligation with soaked Matzah unless one is old or sick and it is difficult for him to eat dry Matzah, in which case he may dip it in water.”; Admur 475:10 “However to dip the Matzah in liquid’s one is to abstain from doing so from the letter of the law”; M”A 475:7; Rif, Rosh and Rambam ibid; Chok Yaakov 475:12; Elya Raba 475:3; Implication of Tur 475
[103] Admur ibid; Chok Yaakov 461:1]3
The reason: As any matter that soaks for 24 hours is considered pickled, which is similar to being cooked, and one does not fulfill his obligation with Matzah that is cooked, as will be explained. [Admur ibid]
[104] The reason: As if less than a Kezayis a bread soaks and water to the point that it becomes white then the bread is considered to have lost its bread status. [Admur ibid; 168:]
[105] Admur 461:12; 462:8; 475:10; M”A 461:7; Taz 461:2; Rif Pesachim 11b; Rosh Pesachim 2:17; Rokeiach 283 [regarding hot soup]; Maharil Seder Haggadah p. 110 [regarding soup]; Bach 461; Peri Chadash 461:4; Chok Yaakov 461:12; Elya Raba 475:3 and 11
The reason: As other liquids dissipate the taste of the Matzah and gives it its own taste. Now, although it is not required for one to taste the taste of the Matzah in his mouth, as even if one swallowed the Matzah and did not chew it he fulfills his obligation as explaining 475:25, nevertheless the Matzah itself must contain the taste of Matzah and not have its taste dissipate due to another taste. [Admur ibid; Bach ibid; Taz ibid; Peri Chadash ibid]
Other opinions: Some Poskim rule that even wine and other liquid’s do not dissipate the taste of the Matzah if it was not cooked in it but simply soaked in it. [Opinion in Admur 461:13, 471:8; Rokeiach 283, brought in Bies Yosef 461, and M”A ibid]
[106] Admur 461:13
[107] Admur 461:13; M”A 461:7; Chok Yaakov 461:12
The reason: This is to be done in order so he does not nullify from the Mitzvah of eating Matzah, as some Poskim [Rokeiach 283, brought in Bies Yosef 461, and M”A ibid] rule that even wine and other liquid’s do not dissipate the taste of the Matzah if it was not cooked in it but simply soaked in it. [Admur ibid]
[108] Admur 461:13; M”A 461:7; Chok Yaakov 461:12
The reason: As the main opinion follows the first opinion who rules that one does not fulfill his obligation with Matzah that was dipped in liquids other than water. [Admur ibid]
[109] Admur 461:14
[110] Admur ibid; Michaber 461:4; Rebbe Yossi in Pesachim 41a; Rif Pesachim 11b; Rosh Pesachim 2:17; Rambam 6:6
The reason: As the cooking nullifies the Matzah. [Admur ibid; Taz 461:2; Levush 461:4; Rishonim ibid]
[111] Admur ibid; Peri Chadash 461:4; Chok Yaakov 461:13; Beis Yosef 461; Rokeiach 283
[112] The reason: As a Keli Sheiyni does not have ability to cook. [Admur ibid]
[113] Admur ibid; M”A 461:8; Chok Yaakov 461:13
The reason: As some Poskim [Yireim 274; Semag L.S. 65; Hagahos Maimanis 9 Alef] question that perhaps indeed bread can cook even within a Keli Sheiyni. [Admur ibid; See Admur 318:12; 168:18; Kuntrus Achron 168:8]
[114] Admur 476:5; M”A 476:2; Bach 471; Beis Yosef 477; Rokeiach 283; Chok Yaakov 476:4; Elya Raba 476:3; Chok Yosef 476:2; P”M 476 A”A 2; M”B 476:6; Kaf Hachaim 476:15-18
[115] P”M ibid
[116] See Admur 475:27 regarding if wrapped in Siv; Birkeiy Yosef 475:4 in name of Mishneh Limelech Yesodei Hatorah 5:8; P”M 475 A”A 1; Kaf Hachaim 475:56
[117] Minchas Yitzchak 3:18
[118] The reason: As the main aspect of the Mitzvah is the benefit of the throat and this is not been fulfilled via feeding tube. [See Admur 475:25; Chasam Sofer 127; Kesav Sofer 96 based on Chulin 103b]
[119] See Admur 475:28-30
Other opinions: See below!
Eating with intent to not be Yotzei: One who eats the Matzah with explicit intent to not be Yotzei [and not just simply without intent to be Yotzei], is not Yotzei the Mitzvah. [Admur 489:12; Rama 489:3; M”A 489:8; Chok Yaakov 489:14; Ran Rosh Hashanah 3 in name of Rabbeinu Shmuel; Beis Yosef 589; Erech Hashulchan 489:5; See Kaf Hachaim 475:59;] This is unlike the opinion of the Reah who rules one is Yotzei even if he screams that he is intending to not be Yotzei. Practically, we do not suspect for his opinion. [Beis Yosef ibid]
[120] Admur 475:28; Michaber 475:4; Pesachim 114b
The reason: Although in general we rule that all Mitzvos which are performed nonchalantly, without intent to fulfill one’s obligation, one indeed does not fulfill his obligation [see sources brought next], this only applies to Mitzvos which do not contain any bodily benefit at all, such as the reading of Kerias Shema [Admur 60:5; Michaber 60] and blowing Shofar [Admur 589:5; Michaber 589] and shaking Lulav [M”A 651:12; Taz 651:5] and the like. In the above Mitzvos [which do not contain bodily benefit] we say that if one performed them not for the sake of the Mitzvah, then one does not fulfill the Mitzvah at all, as it is considered as his personal actions and its performance is not considered the performance of a Mitzvah at all. However, those Mitzvos which are performed through eating, such as eating the Pesach sacrifice, the Matzah, and Maror, and the like, then since they contain bodily benefit, therefore one fulfills his obligation even if one did not intend to fulfill his obligation with the eating of this food. The reason for this is because the fact remains that his body benefited from the food irrelevant of what his intent was, and since his body benefited from it, it is therefore considered to have been eaten, and it is thus found that he fulfills the Mitzvah of eating. [Admur ibid; M”A 475:14; Chok Yaakov 475:18; Chok Yosef 475:11; M”B 475:34; See Tosafus Pesachim 115a; Ran Rosh Hashanah 4b; Maggid Mishneh Shofar 2:4; Kaf Hachaim 475:57] In other words, the main focus of the food involving Mitzvos is for the body to digest the foods, and since it was eaten and digested, the Mitzvah is considered fulfilled irrelevant of his intent. However, by non-food related Mitzvos, the main intent is the focus on G-d, and hence if it is performed absent of this intent, one does not fulfill his obligation. This is similar to the difference between one who takes a pill of medicine, in which case the medicine effects his body irrelevant of his personal intents, versus one who is attending a speech on medicine, in which case if he does not focus and pay attention, the speech will make no change in him and have no effect. Another example from a relationship: If a husband does an action for his own purposes and benefits, irrelevant of his wife, the wife will not feel loved as a result of these actions, and hence to her they are an “invalid” investment within the relationship. Similarly, Mitzvos performed without the intent of G-d are not viewed by Him as valid Mitzvos. However, when the husband is intimate with his wife, she can conceive and have a child irrelevant of the intent of the husband and his possible selfish motifs. Similarly, when eating the food of a Mitzvah, it effects his body and fulfills G-ds intent irrelevant of his motifs for the eating. [Nonetheless, see next that this only works if one at least knows that such a Mitzvah exists with the food.]
Other opinions: Some Poskim rule that even by Matzah and other food related Mitzvos, one does not fulfill his obligation if he did not have in mind to fulfill the Mitzvah with the eating. [Peri Chadash 475, brought in Shulchan Gavoa 475:23, M”B 475:34, Kaf Hachaim 475:57; M”B 475:34 in name of some Poskim and Shaar Hatziyon 475:34 that so rules Tosafus Pesachim 115a, Rosh in opinion of Rif Rosh Hashanah 3, Maggid Mishneh on Rambam; Derech Pikudecha Mitzvah 10 that one is only Yotzei according to some Poskim; Magen Halef 475:3 suspects for this opinion; Piskeiy Teshuvos 475:9 concludes like this opinion]
[121] Kapos Temarim Rosh Hashanah 28a; M”B 475:35; Kaf Hachaim 475:60
[122] Admur ibid; Michaber ibid; Rosh Hashanah 28a; M”A 475:14
The reason: As his body nevertheless benefited from the food, whether he likes it or not, as explained above. [Admur ibid]
[123] Implication of Michaber ibid “And he knows that this night is Pesach and that he is obligated to eat Matzah”; Kaf Hachaim 475:61 in name of Achronim “He does not fulfill his obligation because he does not know at all that he is doing a Mitzvah”; Vetzaruch Iyun as to why this wording of Michaber was omitted from Admur.
[124] Admur 475:29; Michaber 475:4; Ran Rosh Hashanah 7b; Maggid Mishneh Shofar 2:4; Beis Yosef 475; Levush 475; Kaf Hachaim 475:57
The reason: As if he does not know that this night is Pesach or does not know that the food that he is eating is Matzah, then he does not know at all that he is doing a Mitzvah and thus he does not fulfill his obligation. [Kaf Hachaim 475:61 in name of Achronim] Seemingly, this means as follows: In order to be Yotzei a food related Mitzvah, it does not suffice to merely receive bodily benefit from the food, but one must also be aware that there is a Mitzvah being fulfilled upon him benefiting from the food, and thus it ends up that although he does not have intent to fulfill the Mitzvah with the food, he nevertheless knows that he is benefiting from the Mitzvah food, and this intent suffices. However, if he does not even know that there is a Mitzvah involved in his bodily benefit from the food, then there is no intent to benefit from the Mitzvah food, and he thus does not fulfill his obligation. Vetzaruch Iyun!
Other opinions: Some Poskim suspect that by Matzah and other food related Mitzvos, one fulfills his obligation even if he did not know the food was Matzah or that the night was Pesach, and hence one is to repeat the eating without a blessing. [Magen Halef 475:3; Kaf Hachaim 475:57]
[125] Implication of Michaber ibid “And he knows that this night is Pesach and that he is obligated to eat Matzah”; Kaf Hachaim 475:61 in name of Achronim “He does not fulfill his obligation because he does not know at all that he is doing a Mitzvah”; Vetzaruch Iyun as to why this wording of Michaber was omitted from Admur.
[126] Being Yotzei with Koreich: See Admur 475:16 and 26 that one is not Yotzei Matzah when eaten with other foods [see H above]. However, some rule that those who are stringent to require intent by Matzah even if he knew it was Pesach and Matzah [see above in other opinions] he may rely one eating the Matzah of Koreich with Kavanah, as some Poskim rule that the intent of Mitzvos is only Rabbinical. Vayaged Moshe 24:35; Piskeiy Teshuvos 475:9]
[127] Admur 475:30; Chok Yaakov 475:19; Biur Halacha 475:4 “Lo Yatza”; Kaf Hachaim 475:62
The reason: [Although there are Poskim who rule that Rabbinical Mitzvos do not require intention to fulfill the Mitzvah, as explained in 475:29, nevertheless one who eats Matzah] on the second night of Yom Tov in the Diaspora in the above method [i.e. does not know that tonight is Pesach or that the Matzah is Matzah] then according to all, he needs to repeat the eating of the Matzah. The reason for this is because although the entire second day of Yom Tov in the Diaspora is Rabbinical, nevertheless one may not differentiate between the first and second day of Yom Tov regarding any matter, lest one come to belittle the day as a result. [Admur ibid; Biur Halacha 475:4 “Lo Yatza”]
[128] Derech Pikudecha Mitzvah 10 Chelek Hamachshava
[129] Admur 475:31; Michaber 475:5; Rambam 6:3; Rosh Hashanah 28a; Peri Chadash 475; Shulchan Gavoa 475:25; Kaf Hachaim 475:63
[130] The reason: As his original eating of the Matzah was done when he was in a state of exemption from all the Mitzvos. [Admur ibid] We do not say in such a case that since he was originally exempt, then his exemption continues even when he returns to a state of normality, as the original obligation of eating Matzah still applies and is not defined as Tashlumin. [Taz 475:10; Chok Yaakov 475:121; Chok Yosef 475:12; Kaf Hachaim 475:65]
[131] See regarding one who is as drunk as Lot that he is exempt from all Mitzvos: Admur 128:51 [regarding Nesias Kapayim and all Mitzvos]; Y.D. 1:47 [regarding Shechita]; Michaber Y.D. 1:8 [regarding Shechita]; E.H. 44:3 [regarding Kiddushin]; 121:1 [regarding a get]; C.M. 235:2 [regarding a sale]; Tur E.H. 121; Rambam Ishus 4:18; Geirushin 2:14; Mechira 29; Eiruvin 65a; If however, he has not reached the state of drunkenness of Lot, then he is obligated in all Mitzvos and fulfills his obligation: See Poskim ibid and Admur 185:5
[132] Peri Chadash 475; Shulchan Gavoa 475:25; Kaf Hachaim 475:63
[133] Pesach Meubin 283; Shulchan Gavoa 475:26; Kaf Hachaim 475:66
[134] Derech Pikudecha Mitzvah 10 Machshava; Moadim Uzmanim 3:18 based on Bach 625 regarding Sukkah; Piskeiy Teshuvah 475:9
[135] Haggadah Shel Pesach “Al Shum Mah”; Braisa; See Derech Pikudecha Mitzvah 10 Machshava
[136] Derech Pikudecha Mitzvah 10 Machshava
[137] Zohar 2 Tetzaveh 183b
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