Chametz U'Matzah - Chapter 5

1The prohibition against chametz applies only to the five species of grain.1 They include two species of wheat: wheat and spelt; and three species of barley: barley, oats, and rye.2 However, kitniyot—e.g., rice, millet, beans, lentils and the like—do not become leavened.3 Even if one kneads rice flour or the like with boiling water and covers it with fabric until it rises like dough that has become leavened, it is permitted to be eaten. This is not leavening, but rather the decay of the flour.4אאֵין אָסוּר מִשּׁוּם חָמֵץ בַּפֶּסַח אֶלָא חֲמֵשֶׁת מִינֵי הַדָּגָן בִּלְבָד—וְהֵם שְׁנֵי מִינֵי חִטִּים, שֶׁהֵן הַחִטָּה וְהַכֻּסֶּמֶת, וּשְׁלֹשֶׁת מִינֵי הַשְּׂעוֹרִים, שֶׁהֵן הַשְּׂעוֹרָה וְשִׁבֹּלֶת שׁוּעָל וְהַשִּׁיפוֹן. אֲבָל הַקִּטְנָיוֹת, כְּגוֹן אֹרֶז וְדֹחַן וּפוֹלִים וַעֲדָשִׁים וְכַיּוֹצֵא בָּהֶן—אֵין בָּהֶן מִשּׁוּם חָמֵץ; אֶלָא אֲפִלּוּ לָשׁ קֶמַח אֹרֶז וְכַיּוֹצֵא בּוֹ בְּרוֹתְחִין וְכִסָּהוּ בִּבְגָדִים עַד שֶׁנִּתְפַּח כְּמוֹ בָּצֵק שֶׁהִחְמִיץ—הֲרֵי זֶה מֻתָּר בַּאֲכִילָה, שֶׁאֵין זֶה חִמּוּץ אֶלָא סִרְחוֹן.

2With regard to these five species of grain: If flour from these species is kneaded with fruit juice alone5 without any water, it will never become leavened. Even if flour is placed in these juices the entire day until the dough rises, it is permitted to be eaten on Pesach,6 for fruit juice does not cause dough to become leavened.7 It merely causes the flour to decay.8 The following are included in the category of fruit juice: wine, milk, honey,9 olive oil, apple juice,10 pomegranate juice and all other similar wines, oils, and beverages.11 This applies so long as no water whatsoever is mixed with them. If any water is mixed with them, they cause the flour to become leavened.12בחֲמֵשֶׁת מִינֵי דָּגָן אֵלּוּ, אִם לָשָׁן בְּמֵי פֵּרוֹת בִּלְבָד, בְּלֹא שׁוּם מַיִם בָּעוֹלָם—אֵינָם בָּאִין לִידֵי חִמּוּץ; אֶלָא אֲפִלּוּ הִנִּיחָן כָּל הַיּוֹם עַד שֶׁנִּתְפַּח הַבָּצֵק, הֲרֵי זֶה מֻתָּר בַּאֲכִילָה, שֶׁאֵין מֵי פֵּרוֹת מַחְמִיצִין אֶלָא מַסְרִיחִין. וּמֵי פֵּרוֹת הֵן: כְּגוֹן יַיִן וְחָלָב וּדְבַשׁ וְזַיִת וּמֵי תַּפּוּחִים וּמֵי רִמּוֹנִים וְכָל כַּיּוֹצֵא בָּהֶן מִשְּׁאָר יֵינוֹת וּשְׁמָנִים וּמַשְׁקִין—וְהוּא, שֶׁלֹּא יִתְעָרֵב בָּהֶן שׁוּם מַיִם בָּעוֹלָם; וְאִם נִתְעָרַב בָּהֶן מַיִם כָּל שֶׁהוּא, הֲרֵי אֵלּוּ מַחְמִיצִין.

3On Pesach, we should not cook wheat in water13 —for example, cracked wheat14 —or flour in water—for example, dough balls.15 If one cooks either of the above, they are absolutely chametz.16 This applies17 if the kernels crack open within the dish.18גאֵין מְבַשְּׁלִין חִטִּים בַּמַּיִם, כְּגוֹן רִיפוֹת, וְלֹא קֶמַח, כְּגוֹן לְבִיבוֹת; וְאִם בִּשֵּׁל, הֲרֵי זֶה חָמֵץ גָּמוּר. וְהוּא, שֶׁיִּתְבַּקְּעוּ בַּתַּבְשִׁיל.

We may not fry dough19 in oil in a frying pan.20 However, we may cook a loaf of matzah21 or roasted flour.22 If one boiled water excessively and, afterwards, placed flour into it—it is permitted, because it23 becomes cooked immediately, before it could become leaven.24 Nevertheless, it is accepted custom in Babylonia, Spain, and the entire western Diaspora to forbid this practice. This has been decreed lest one not boil the water well enough.25אֵין קוֹלִין אֶת הַבָּצֵק בְּשֶׁמֶן עַל הַמַּחֲבַת; אֲבָל מְבַשְּׁלִין אֶת הַפַּת וְאֶת הַקֶּמַח הַקָּלוּי. וְאִם הִרְתִּיחַ הַמַּיִם הַרְבֵּה, וְאַחַר כָּךְ הִשְׁלִיךְ לְתוֹכָן הַקֶּמַח—הֲרֵי זֶה מֻתָּר, מִפְּנֵי שֶׁהוּא מִתְבַּשֵּׁל מִיָּד קֹדֶם שֶׁיַּחְמִיץ. וּכְבָר נָהֲגוּ בְּשִׁנְעָר וּבִסְפָרַד וּבְכָל הַמַּעְרָב, לֶאֱסֹר דָּבָר זֶה, גְּזֵרָה שֶׁמָּא לֹא יַרְתִּיחַ הַמַּיִם יָפֶה יָפֶה.

4It is permissible to cook grain or flour in fruit juice.26 Thus, dough which was kneaded with fruit juice, cooked with fruit juice, or fried with oil in a frying pan is permitted, for fruit juice does not cause leavening.27דמֻתָּר לְבַשֵּׁל הַדָּגָן אוֹ הַקֶּמַח בְּמֵי פֵּרוֹת. וְכֵן בָּצֵק שֶׁלָּשׁוּ בְּמֵי פֵּרוֹת, אִם בִּשְּׁלוּ בְּמֵי פֵּרוֹת אוֹ קָלָהוּ עַל הַמַּחֲבַת בְּשֶׁמֶן—הֲרֵי זֶה מֻתָּר, שֶׁמֵּי פֵּרוֹת אֵינָן מַחְמִיצִין.

5Roasted grain28 which is singed in fire29 and then ground into flour: That flour should not be cooked with water, lest it has not been roasted well in the fire, and thus will become leavened when cooked.30 Similarly, when preparing new pots,31 we should not cook in them anything other than matzah that was baked and then ground into flour.32 It is forbidden to do so with roasted flour, for perhaps it will not be roasted well, and thus may become leaven.33הכַּרְמֶל שֶׁמְּהַבְהֲבִין אוֹתוֹ בָּאוּר וְטוֹחֲנִין אוֹתוֹ, אֵין מְבַשְּׁלִין הַקֶּמַח שֶׁלּוֹ בַּמַּיִם—שֶׁמָּא לֹא נִקְלָה בָּאוּר יָפֶה, וְנִמְצָא מַחְמִיץ כְּשֶׁמְּבַשְּׁלִין אוֹתוֹ. וְכֵן כְּשֶׁמּוֹלְלִין הַקְּדֵרוֹת הַחֲדָשׁוֹת, אֵין מְבַשְּׁלִין בָּהֶן אֶלָא מַצָּה אֲפוּיָה שֶׁחָזְרוּ וְטָחֲנוּ אוֹתָהּ, אֲבָל קֶמַח קָלִי אָסוּר—שֶׁמָּא לֹא קָלָהוּ יָפֶה, וְיָבוֹא לִידֵי חִמּוּץ.

6We do not stir barley34 in water on Pesach to remove its husks,35 because the kernels are soft and become leavened rapidly. If one did stir barley in water and the kernels softened to the point36 that if they were placed at the opening to a roasting pan37 upon which loaves were usually baked, they would burst open, they are forbidden.38 If they have not reached this degree of softness, they are permitted.ואֵין בּוֹלְלִין אֶת הַשְּׂעוֹרִין בַּמַּיִם בַּפֶּסַח, מִפְּנֵי שֶׁהֵן רָפִין וּמַחְמִיצִין בִּמְהֵרָה. וְאִם בָּלַל: אִם רָפוּ כְּדֵי שֶׁאִם הִנִּיחָן עַל פִּי הַבִּיב שֶׁאוֹפִין עָלָיו הַחַלּוֹת יִתְבַּקְּעוּ, הֲרֵי אֵלּוּ אֲסוּרִין; וְאִם לֹא הִגִּיעוּ לְרִפְיוֹן זֶה, הֲרֵי אֵלּוּ מֻתָּרִין.

7It is permissible to stir wheat kernels in water to remove the bran,39 and then immediately40 grind them, as is done when grinding fine flour.41זהַחִטִּים—מֻתָּר לִבְלֹל אוֹתָן בַּמַּיִם כְּדֵי לְהָסִיר סֻבָּן, וְטוֹחֲנִין אוֹתָן מִיָּד, כְּדֶרֶךְ שֶׁטּוֹחֲנִין הַסֹּלֶת.

Nevertheless, all Jews in Babylonia, Eretz Yisrael,42 Spain, and the cities of the western Diaspora have accepted the custom of not stirring wheat in water.43 This decree was instituted lest the kernels be left aside and become leavened.44וּכְבָר נָהֲגוּ כָּל יִשְׂרָאֵל בְּשִׁנְעָר וּבְאֶרֶץ הַצְּבִי וּבִסְפָרַד וּבְעָרֵי הַמַּעְרָב, שֶׁלֹּא יִבְלְלוּ הַחִטִּים בַּמַּיִם—גְּזֵרָה שֶׁמָּא יִשְׁהוּ וְיַחְמִיצוּ.

8A dish that was cooked, and kernels of barley or wheat45 was discovered inside it:46 If the kernels have cracked open,47 the entire dish is forbidden, for chametz has become mixed together with it.48 If they have not cracked open,49 they50 must be removed and burned,51 but the remainder of the dish may be eaten.52 This ruling was given because grain that has been stirred in water without cracking open is not actual leaven as forbidden by the Torah. It is only a Rabbinic ordinance.53חתַּבְשִׁיל שֶׁנִּתְבַּשֵּׁל וְנִמְצְאוּ בּוֹ שְׂעוֹרִים אוֹ חִטִּים: אִם נִתְבַּקְּעוּ—הֲרֵי כָּל הַתַּבְשִׁיל אָסוּר, שֶׁהֲרֵי נִתְעָרֵב בּוֹ הֶחָמֵץ; וְאִם לֹא נִתְבַּקְּעוּ—מוֹצִיאִין אוֹתָן, וְשׂוֹרְפִין אוֹתָן, וְאוֹכְלִין שְׁאָר הַתַּבְשִׁיל, שֶׁאֵין הַדָּגָן שֶׁנִּבְלַל אוֹ נִתְבַּשֵּׁל וְלֹא נִתְבַּקַּע חָמֵץ גָּמוּר שֶׁל תּוֹרָה, וְאֵינוֹ אֶלָא מִדִּבְרֵי סוֹפְרִים

9Exodus 12:17 states: “Keep watch over the matzot”54 —i.e., be careful of the matzot and protect them from any possibility of becoming chametz.55 Therefore, our Sages declared: A person must be careful regarding the grain which he eats on Pesach56 and make sure that no water has come in contact with it57 after it has been harvested,58 so that it will not have become chametz at all.59טמִשּׁוּם שֶׁנֶּאֱמַר "וּשְׁמַרְתֶּם אֶת הַמַּצּוֹת" (שמות יב, יז), כְּלוֹמַר הִזָּהֲרוּ בַּמַּצָּה וְשִׁמְרוּ אוֹתָהּ מִכָּל צַד חִמּוּץ, לְפִיכָךְ אָמְרוּ חֲכָמִים: צָרִיךְ אָדָם לְהִזָּהֵר בַּדָּגָן שֶׁאוֹכֵל מִמֶּנּוּ בַּפֶּסַח, שֶׁלֹּא יָבוֹא עָלָיו מַיִם אַחַר שֶׁנִּקְצַר, עַד שֶׁלֹּא יִהְיֶה בּוֹ שׁוּם חִמּוּץ.

Grain which sunk in a river or60 came in contact with water,61 just as it is forbidden to eat from it on Pesach, it is forbidden to keep possession of it.62 Rather, he should63 sell it to a Jew64 before it becomes prohibited65 and inform him about its nature, so that he can eat it before Pesach.66דָּגָן שֶׁטָּבַע בַּנָּהָר אוֹ שֶׁנָּפַל עָלָיו מַיִם—כְּשֵׁם שֶׁאָסוּר לְאָכְלוֹ כָּךְ אָסוּר לְקַיְּמוֹ, אֶלָא מוֹכְרוֹ לְיִשְׂרָאֵל וּמוֹדִיעוֹ, כְּדֵי שֶׁיֹּאכְלֶנּוּ קֹדֶם הַפֶּסַח.

If he sells it to a gentile before Pesach, he should sell a small amount to a number of individuals,67 so that it will be finished before Pesach, lest the gentile go and sell it to another Jew.68וְאִם מְכָרוֹ לַגּוֹיִים קֹדֶם הַפֶּסַח, מוֹכֵר מְעַט לְכָל אֶחָד וְאֶחָד, כְּדֵי שֶׁיִּכְלֶה קֹדֶם הַפֶּסַח, שֶׁמָּא יַחְזֹר הַגּוֹי וְיִמְכְּרֶנּוּ לְיִשְׂרָאֵל.

10When water leaking from a roof falls on grain,69 as long as the leak continues, drop after drop, it will not become chametz70 even if the leak continues the entire day.71ידָּגָן שֶׁנָּפַל עָלָיו דֶּלֶף, כָּל זְמָן שֶׁהוּא טוֹרֵד טִפָּה אַחַר טִפָּה, אֲפִלּוּ כָּל הַיּוֹם כֻּלּוֹ—אֵינוֹ בָּא לִידֵי חִמּוּץ.

However, should the leak stops,72 if the grain remains untouched for the standard measure of time,73 it becomes chametz.אֲבָל כְּשֶׁפּוֹסֵק—אִם נִשְׁתָּהָה כַּשִׁעוּר, הֲרֵי זֶה אָסוּר.

11We do not knead a large dough on Pesach, lest it become chametz.74 Rather, the size of the dough is confined to the measure for which one is obligated to separate challah.75 We do not knead with hot water, with water heated in the sun, or with water that was drawn on the present day,76 only with water that has77 rested for a day.יאאֵין לָשִׁין בַּפֶּסַח עִיסָה גְּדוֹלָה, שֶׁמָּא תַּחְמִיץ, אֶלָא שִׁעוּר חַלָּה בִּלְבָד. וְאֵין לָשִׁין לֹא בְּחַמִּין, וְלֹא בְּחַמֵּי חַמָּה, וְלֹא בְּמַיִם שֶׁנִּשְׁאֲבוּ בּוֹ בַּיּוֹם—אֶלָא בְּמַיִם שֶׁלָּנוּ.

When a person violates this requirement and kneads using one of the above78 types of water, the cake of matzah baked becomes forbidden.79וְאִם עָבַר וְלָשׁ בְּאֶחָד מִכָּל אֵלּוּ, הֲרֵי הַפַּת אֲסוּרָה.

12A woman should not sit in the sun and knead,80 nor should she knead under the open sky on a cloudy day, even in a place where the sun is not shining.81 She should not leave the dough82 and become involved in another matter.83 If she both kneads and bakes,84 she must have two containers of water,85 one to smooth the matzot86 and one to cool off her hands.87יבלֹא תֵשֵׁב אִשָּׁה תַּחַת הַשֶּׁמֶשׁ וְתָלוּשׁ, וְלֹא תַּחַת הָרָקִיעַ בְּיוֹם הֶעָבִים, אֲפִלּוּ בְּמָקוֹם שֶׁאֵין הַשֶּׁמֶשׁ זוֹרַחַת בּוֹ. וְלֹא תַנִּיחַ אֶת הָעִיסָה וְתִתְעַסֵק בְּדָבָר אַחֵר. וְאִם הָיְתָה לָשָׁה וְאוֹפָה, צְרִיכָה שְׁנֵי כֵּלִים שֶׁל מַיִם, אֶחָד שֶׁמְּקַטֶּפֶת בּוֹ וְאֶחָד שֶׁמְּצַנֶּנֶת בּוֹ יָדָהּ.

If she violated these instructions and kneaded dough in the sun,88 or did not cool off her hands, or made a dough larger than the measure for which one is obligated to separate challah, the loaf is permitted.89 What is the measure for which one is obligated to separate challah? Forty-three and a fifth eggs of average size90 —by volume and not by weight.91וְאִם עָבְרָה וְלָשָׁה תַּחַת הַשֶּׁמֶשׁ, אוֹ שֶׁלֹּא צִנְּנָה יָדָהּ, אוֹ שֶׁעָשְׂתָה עִיסָה יָתֵר מִשִׁעוּר חַלָּה—הַפַּת מֻתֶּרֶת. וְכַמָּה שִׁעוּר חַלָּה? כְּמוֹ שְׁלוֹשָׁה וְאַרְבָּעִים וְחֹמֶשׁ בֵּיצָה—כְּגוּף הַבֵּיצָה הַבֵּינוֹנִית, לֹא כְּמִשְׁקָלָהּ.

13As long as a person is busy with the dough, even for the entire day, it will not become chametz.92 If he lifts up his hand93 and allows the dough to rest so that it rises to the extent that a noise will resound when a person claps it with his hand,94 it has already become chametz95 and must be burned immediately.96 If a noise does not resound,97 were the dough to have lain at rest for the time it takes a man to walk a mil98, it is considered as having become chametz and it must be burned immediately.99 Similarly, if its surface has become wrinkled100 to the extent that it resembles a person whose hair stands on end in fright,101 it is forbidden to eat from it, but one is not liable for102 Karet for eating it.יגכָּל זְמָן שֶׁאָדָם עוֹסֵק בַּבָּצֵק, אֲפִלּוּ כָּל הַיּוֹם כֻּלּוֹ—אֵינוֹ בָּא לִידֵי חִמּוּץ. וְאִם הִגְבִּיהַּ יָדוֹ וְהִנִּיחוֹ, וְשָׁהָה הַבָּצֵק עַד שֶׁהִגִּיעַ לְהַשְׁמִיעַ הַקּוֹל בִּזְמָן שֶׁאָדָם מַכֶּה בְּיָדוֹ עָלָיו—כְּבָר הִחְמִיץ, וְיִשָּׂרֵף מִיָּד. וְאִם אֵין קוֹלוֹ נִשְׁמָע—אִם שָׁהָה כְּדֵי שֶׁיְהַלֵּךְ אָדָם מִיל, כְּבָר הִחְמִיץ, וְיִשָּׂרֵף מִיָּד. וְכֵן אִם הִכְסִיפוּ פָּנָיו, כְּאָדָם שֶׁעָמְדוּ שְׂעָרוֹתָיו—הֲרֵי זֶה אָסוּר לְאָכְלוֹ, וְאֵין חַיָּבִין עָלָיו כָּרֵת.

14There were two doughs which people stopped kneading at the same time and left unattended.103 From one, a sound resounded when clapped.104 From the other, no sound resounded.105 Both of them should be burned—they are106 absolutely chametz.107ידהָיוּ שְׁתֵּי עִיסוֹת שֶׁהִגְבִּיהוּ הַיָּד מֵהֶן בְּעֵת אַחַת, וְנִשְׁתָּהוּ, וְהָאַחַת מֵהֶן יֵשׁ לָהּ קוֹל, וְהָאַחֶרֶת אֵין לָהּ קוֹל—שְׁתֵּיהֶן יִשָּׂרְפוּ, וַהֲרֵי הֵן חָמֵץ גָּמוּר.

15We should not make thick loaves108 with designs109 on Pesach, because a woman takes time making them.110 Thus, the dough will become leavened during that time.טואֵין עוֹשִׂין סְרִיקִין הַמְּצֻיָּרִין בַּפֶּסַח, מִפְּנֵי שֶׁהָאִשָּׁה שׁוֹהָה עֲלֵיהֶן, וּמִתְחַמְּצִין בְּעֵת עֲשִׂיָּתָן.

Hence, professional bakers are allowed to make such designs,111 because they are skilled in their craft and quick in its execution.112 In contrast, a private person is forbidden to make such a design, even if he does so using a pre-cut form.113 This stringency was instituted lest others attempt to make the designs without using the forms, delay in their work, and cause the dough to become chametz.114לְפִיכָךְ הַנַּחְתּוֹמִין מֻתָּרִין לַעֲשׂוֹתָם, מִפְּנֵי שֶׁהֵן בְּקִיאִין בְּאֻמָּנוּתָן וּמְמַהֲרִים לַעֲשׂוֹתָם. אֲבָל בַּעֲלֵי בָּתִּים אֲסוּרִים, וַאֲפִלּוּ צָרוּ אוֹתָן בִּדְפוּס; שֶׁמָּא יָבוֹאוּ אֲחֵרִים לַעֲשׂוֹת שֶׁלֹּא בִּדְפוּס, וְיִשְׁהוּ בַּעֲשִׂיָּתָן וְיַחְמִיצוּ.

16The water used to wash one’s hands and the kneading trough after the kneading is completed115 and, similarly, the water used when kneading116 should be poured out in a place which slopes downward, so it will not collect in one place117 and become leavened.118טזמַיִם שֶׁרוֹחֲצִין בּוֹ הַיָּדַיִם וְהָעֲרֵבָה אַחַר שֶׁלָּשִׁין, וְכֵן מַיִם שֶׁמִּשְׁתַּמְּשִׁין בּוֹ בִּשְׁעַת לִישָׁה—הֲרֵי זֶה יִשָּׁפֵךְ בְּמָקוֹם מִדְרוֹן, כְּדֵי שֶׁלֹּא יִתְקַבֵּץ בְּמָקוֹם אֶחָד וְיַחְמִיץ.

17We should not soak bran119 in water and leave it in front of chickens,120 lest it become chametz. However, we can boil bran for them,121 and then place it before them. Nevertheless, the majority of people have already adopted the custom of not boiling grain products, lest the water not be boiled thoroughly.122יזאֵין שׁוֹרִין אֶת הַמֻּרְסָן וּמַנִּיחִין לִפְנֵי הַתַּרְנְגוֹלִין, שֶׁמָּא יַחְמִיץ. אֲבָל חוֹלְטִין לָהֶן הַמֻּרְסָן בְּרוֹתְחִין, וּמַנִּיחִין לִפְנֵיהֵן. וּכְבָר נָהֲגוּ רֹב הָעוֹלָם שֶׁלֹּא לַחְלֹט—גְּזֵרָה שֶׁמָּא לֹא יַרְתִּיחַ הַמַּיִם יָפֶה יָפֶה.

18It is permitted to prepare bran or flour for chickens in water123 if they are fed124 immediately, or if one places the feed before them and stands over them to ensure that the food will not stand125 more than the time it takes a person to walk a mil.126 As long as they peck at it or one turns it over by hand,127 it will not become leavened.יחוּמֻתָּר לָלוּשׁ לַתַּרְנְגוֹלִין מֻרְסָן אוֹ קֶמַח וּמַאֲכִילָן מִיָּד, אוֹ נוֹתֵן לִפְנֵיהֶן, וְהוּא עוֹמֵד עֲלֵיהֶן עַד שֶׁלֹּא יִשְׁהֶה לִפְנֵיהֵֶן כְּדֵי הִלּוּךְ מִיל. וְכָל זְמָן שֶׁהֵן מְנַקְּרִין בּוֹ אוֹ שֶׁהוּא מְהַפֵּךְ בּוֹ בְּיָדוֹ—אֵינוֹ מַחְמִיץ.

Once they finish eating, one should wash out the utensil in water and pour it out in a place which slopes downward.128וּכְשֶׁיִּפְסְקוּ מִלֶּאֱכֹל—יִשְׁטֹף הַכְּלִי בַּמַּיִם וְיִשְׁפֹּךְ בְּמָקוֹם מִדְרוֹן.

19A woman should not soak bran which she intends to take to the bathhouse in water beforehand.129 However, she may rub dry bran on her skin.130יטלֹא תַשְׁרֶה אִשָּׁה מֻּרְסָן שֶׁתּוֹלִיךְ בְּיָדָהּ לַמֶּרְחָץ, אֲבָל שָׂפָה הִיא עַל בְּשָׂרָהּ, יָבֵשׁ.

A person should not chew wheat131 and then place it on his wound,132 for it will become chametz.133וְלֹא יִלְעֹס אָדָם חִטִּין וְיִתֵּן עַל מַכָּתוֹ, מִפְּנֵי שֶׁהֵן מַחְמִיצוֹת.

We should not place flour into charoset.134 If one did so, he should burn it135 immediately,136 because it will cause the flour to become leavened very fast.137 We should not place flour in mustard.138 If one did so, he should eat it immediately.139אֵין נוֹתְנִין אֶת הַקֶּמַח לְתוֹךְ הַחֲרֹסֶת. וְאִם נָתַן—יִשָּׂרֵף מִיָּד, מִפְּנֵי שֶׁהוּא מְמַהֵר לְהַחְמִיץ. אֵין נוֹתְנִין אֶת הַקֶּמַח לְתוֹךְ הַחַרְדָּל; וְאִם נָתַן, יֹאכַל מִיָּד.

20It is permissible to place spices,140 sesame seeds, caraway seed,141 and the like142 into dough.143 Similarly, it is permissible to knead the dough with water and oil, honey or milk, or to baste with them.144כמֻתָּר לָתֵת הַתְּבָלִין וְהַשֻּׁמְשְׁמִין וְהַקֶּצַח וְכַיּוֹצֵא בָּהֶן, לְתוֹךְ הַבָּצֵק. וְכֵן מֻתָּר לָלוּשׁ הָעִיסָה בְּמַיִם וְשֶׁמֶן אוֹ דְּבַשׁ וְחָלָב, אוֹ לְקַטֵּף בָּהֶן.

On the first day,145 it is forbidden to knead or baste146 the matzot with any other substance besides water;147 not because of the prohibition against chametz,148 but rather so the matzah will be “poor man’s bread.”149 It is only on the first day that the “poor man’s bread” must be commemorated.150וּבַיּוֹם הָרִאשׁוֹן אָסוּר לָלוּשׁ וּלְקַטֵּף אֶלָא בַּמַּיִם בִּלְבָד—לֹא מִשּׁוּם חָמֵץ, אֶלָא כְּדֵי שֶׁיִּהְיֶה "לֶחֶם עֹנִי" (דברים טז, ג); וּבָרִאשׁוֹן בִּלְבָד הוּא שֶׁצָּרִיךְ לִהְיוֹת זִכְרוֹן "לֶחֶם עֹנִי".

21All earthenware vessels151 that were used for chametz while cold152 may153 be used for matzah while cold,154 except for the utensils155 in which yeast and charoset156 were placed, for their leavening effect is powerful.157כאכָּל כְּלֵי חֶרֶס שֶׁנִּשְׁתַּמֵּשׁ בָּהֶן חָמֵץ בְּצוֹנֵן, מֻתָּר לְהִשְׁתַּמֵשׁ בָּהֶן מַצָּה בְּצוֹנֵן—חוּץ מִכְּלִי שֶׁמַּנִּיחִין בּוֹ הַשְּׂאוֹר וּכְלִי שֶׁמַּנִּיחִין בּוֹ חֲרֹסֶת, מִפְּנֵי שֶׁחִמּוּצָן קָשֶׁה.

Similarly, a kneading trough in which chametz is kneaded and left to become leavened is considered as a place where yeast is soaked, and we do not use it on Pesach.158וְכֵן עֲרֵבוֹת שֶׁלָּשִׁין בָּהֶן הֶחָמֵץ, וּמַנִּיחִין אוֹתוֹ שָׁם עַד שֶׁיַּחְמִיץ—הֲרֵי הֵן כְּבֵית שְׂאוֹר, וְאֵין מִשְׁתַּמְּשִׁין בָּהֶן בַּפֶּסַח.

22An earthenware roasting pan on which loaves of chametz are baked during the entire year should not be used to bake matzah on Pesach.159כבבִּיב שֶׁל חֶרֶס שֶׁאוֹפִין עָלָיו חַלּוֹת חָמֵץ כָּל הַשָּׁנָה, אֵין אוֹפִין עָלָיו מַצָּה בַּפֶּסַח.

If it was filled with coals and kindled on the place160 where chametz was cooked, matzah is permitted to be cooked on it.161וְאִם מִלְּאוֹ גֶּחָלִים וְהִסִּיק מָקוֹם שֶׁהָיָה מְבַשֵּׁל בּוֹ הֶחָמֵץ, מֻתָּר לְבַשֵּׁל עָלָיו מַצָּה.

23Metal and stone utensils162 in which chametz was boiled in water as a k’li rishon163 -e.g., pots and stew pots164 —should be placed inside a large utensil.165 They should be covered with water, and the water should be boiled166 to bubbling point with them inside167 until they release what they absorbed.168 Afterwards, they should be washed off with cold water,169 and then one may use them for matzah.כגכְּלֵי מַתָּכוֹת וּכְלֵי אֲבָנִים שֶׁנִּשְׁתַּמֵּשׁ בָּהֶן חָמֵץ בְּרוֹתְחִין בִּכְלִי רִאשׁוֹן, כְּגוֹן קְדֵרוֹת וְאִלְפָסִין—נוֹתֵן אוֹתָן לְתוֹךְ כְּלִי גָּדוֹל, וּמְמַלֵּא עֲלֵיהֶן מַיִם, וּמַרְתִּיחָן בְּתוֹכוֹ עַד שֶׁיִפְלְטוּ, וְאַחַר כָּךְ שׁוֹטֵף אוֹתָן, וּמִשְׁתַּמֵּשׁ בָּהֶן בְּמַצָּה.

Similarly, with regard to knives, the blade170 and the handle should be boiled in a k’li rishon.171 Afterwards, one may use them for matzah.172וְכֵן הַסַּכִּינִין, מַרְתִּיחַ אֶת הַלַּהַב וְאֶת הַנִּצָּב בִּכְלִי רִאשׁוֹן, וְאַחַר כָּךְ מִשְׁתַּמֵּשׁ בָּהֶן בְּמַצָּה.

24Utensils of metal, stone, and wood which were used for chametz as a k’li sheni173 - e.g., bowls or cups174 —should be placed in a large utensil, and boiling water poured over them.175 They should be left in the large utensil until they release the chametz they absorbed.176 Afterwards, they should be washed off.177 Then, they may be used for matzah.כדכְּלֵי מַתָּכוֹת וַאֲבָנִים וּכְלֵי עֵצִים שֶׁנִּשְׁתַּמֵּשׁ בָּהֶן חָמֵץ בִּכְלִי שֵׁנִי, כְּגוֹן קְעָרוֹת וְכוֹסוֹת—נוֹתֵן אוֹתָן לְתוֹךְ כְּלִי גָּדוֹל וְנוֹתֵן עֲלֵיהֶן מַיִם רוֹתְחִין וּמַנִּיחָן בְּתוֹכוֹ עַד שֶׁיִּפְלֹטוּ, וְאַחַר כָּךְ שׁוֹטְפָן וּמִשְׁתַּמֵּשׁ בָּהֶן בְּמַצָּה.

25All earthenware utensils that were used for chametz in hot178 water,179 whether as a k’li rishon—for example, pots, or as a k’li sheni—for example, bowls, whether they were glazed and coated with lead so that they became like glass,180 or they were of simple earthenware:181 we do not use them for matzah.182 Rather, we put them aside until after Pesach,183 and then we may cook with them.184כהכָּל כְּלֵי חֶרֶס שֶׁנִּשְׁתַּמֵּשׁ בָּהֶן חָמֵץ בְּחַמִּין—בֵּין בִּכְלִי רִאשׁוֹן כְּגוֹן קְדֵרוֹת, בֵּין בִּכְלִי שֵׁנִי כְּגוֹן קְעָרוֹת, בֵּין שֶׁהָיוּ מְשׁוּחִין וּשְׁוּעִין בַּאֲבָר שֶׁעוֹשִׂין אוֹתָן כְּעֵין זְכוּכִית, בֵּין שֶׁהָיוּ חֶרֶס כְּמָה שֶׁהֵן—אֵין מִשְׁתַּמְּשִׁין בָּהֶן בְּמַצָּה, אֶלָא מַנִּיחָן לְאַחַר הַפֶּסַח וּמְבַשֵּׁל בָּהֶן.

26The following laws apply when a person possesses a utensil which is a k’li rishon and desires to boil it in order to prepare it for Passover use,185 however, he cannot find a larger utensil into which to place it to boil it.186 He may place a border of clay around its top edge from the outside and fill it187 with water until the water overflows its edge.188 Then, he may boil the water in it, and this is sufficient.189 Afterwards, he washes it off190 and may use it for matzah.כוכְּלִי רִאשׁוֹן שֶׁרָצָה לְהַרְתִּיחוֹ, וְלֹא מָצָא כְּלִי אַחֵר גָּדוֹל מִמֶּנּוּ כְּדֵי לְהַרְתִּיחוֹ בְּתוֹכוֹ—הֲרֵי זֶה מַקִּיף לוֹ שָׂפָה שֶׁל טִיט עַל שְׂפָתוֹ מִבַּחוּץ, וּמְמַלְּאֵהוּ מַיִם עַד שֶׁיִּגְבְּרוּ הַמַּיִם עַל שְׂפָתוֹ, וּמַרְתִיחַ הַמַּיִם בְּתוֹכוֹ, וְדַיּוֹ; וְאַחַר כָּךְ שׁוֹטֵף אוֹתוֹ וּמִשְׁתַּמֵּשׁ בּוֹ בְּמַצָּה.

« Previous

Chametz U'Matzah - Chapter 4

Chametz U'Matzah - Chapter 6

Footnotes

As explained in Halachah 6:4, matzah can only be prepared from these species of grain.

Rabbenu Manoach notes that the definition of wheat and rye as related species (and similarly of barley, oats and spelt) is relevant with regard to the prohibitions against kilayim (mixed species) (See Kilayim, Mishnah 1:1) and the mitzvah of Challah (Challah, Mishnah 4:2).
The Radbaz (Vol. V, Responsum 1517) does not accept this explanation, and maintains that the Rambam made this division because of halachot 6 and 7, which state that it is permitted to stir wheat in water to remove its shell, but one may not do the same for barley. The same principles apply to the species related to each.

Nevertheless, the Ashkenazic halachic authorities (Ramah, Orach Chayim 453:1) have forbidden the use of these substances on Pesach. Even today, this point marks one of the fundamental differences in practice between the Ashkenazic and Sephardic communities.

The Terumat HaDeshen (Responsum 113) explains that the Ashkenazim did not forbid kitniyot out of fear that they would leaven, but because they resemble grain. Were the common people allowed to cook with kitniyot, they might also mistakenly cook with grain.

תוריפ ימ literally means “the water of fruit.” However, as the halachah explains, the practical application of the term is much broader.

This halachah is a matter of controversy among the commentators. In his commentary on the Mishnah (Pesachim 3:1), the Rambam makes similar statements. However, in the Oxford manuscript of that text, the words “permitted to be eaten” are crossed out and replaced with the words “one is not obligated for “.תרכ However, it appears that this emendation was made by Rav Avraham, the Rambam’s son, and not the Rambam himself.
The Shulchan Aruch (Orach Chayim 462:1) permits the use of fruit juice. However, the Ramah (462:4) states that it is Ashkenazic custom not to use fruit juice for matzah on Pesach out of the fear that some water might perhaps be mixed together with it (see below). Nevertheless, he does allow leniency for people who are ill or sick and have difficulty eating normal matzah.
Among the present day applications of this concept is commercially produced “egg matzah.” According to the above guidelines, in the Ashkenazic community, such matzah:
a) cannot be used in the Seder, as explained in the commentary to Halachah 6:2;
b) must contain only eggs and fruit juice, with no water whatsoever;
c) even so, should be eaten only by those with medical problems that prevent them from eating normal matzah.

and thus become chametz. Rather,

Nevertheless, dried out wine dregs which have fermented do cause the dough to become leavened (Tosefot, Pesachim 28b).

The Hagahot Maimoni explains that this applies to both bee· and date honey

10.

The dough is permitted even if the apple juice has begun to ferment.

11.

Shulchan Aruch HaRav (Orach Chayim 462:2) defines תזריפ ימ as: “any liquid that is not derived from water... even if it does not come from produce.”

12.

lndeed, when water is mixed with these juices, the dough becomes leavened much faster than if it had been mixed with water alone. Generally, dough can be left eighteen minutes before it becomes leavened, but the limit for dough made from a mixture of these liquids and water is much less (Shulchan Aruch, Orach Chayim 462:2). See commentary to Halachah 20.

13.

Though raw wheat itself is not chametz, once wheat or flour is mixed with water, it becomes leavened within eighteen to twenty-four minutes. (See Halachah 12.) Less time is required when heat is applied to it. Hence, cooking or baking with wheat or flour on Pesach must be carried out under careful guidelines.

14.

wheat served as a grain.

15.

A dish resembling kneidlach, but made with regular flour rather than matzah meal.

16.

for the wheat or flour has become leavened.

17.

This clause obviously refers only to cooking wheat.

18.

the cracking open of the ker:nels is a sign that the wheat has expanded because of leavening.

19.

made with water

20.

The Maggid Mishneh explains that oil is considered ימתזריפ and, hence, will cause the dough to become leavened. (See also Nodah BiYhudah, Vol. 11, Responsum 57.)

21.

Pesachim 39b states that once matzah has been baked, it can be cooked again without the fear of leavening. Similarly, it can be ground into meal, and then used as flour without the fear of becoming chametz. This law is the basis of the widely practiced leniency of cooking and baking with matzah meal. Nevertheless, certain Ashkenazic communities refrain from using matzah meal because of the custom of not eating שְׁרוּיָה, gebruks. Rav Shneur Zalman of Liadi (Responsum VI; see also Sha’arei Teshuvah, Orach Chayim 460:10) writes that it is possible that some of the dough was not baked thoroughly and some flour remaining in it could become chametz when cooked again.

22.

Once flour has become roasted it will not become leavened. However, we must differentiate between roasted flour and flour made from roasted wlieat; the latter flour may not be used on Pesach. (See Halachah 5.) The Pri Chadash even questions the leniency of using roasted flour.

23.

the flour

24.

This practice was permitted only when the water was absolutely boiling at the time the flour was placed in it.

25.

The Shulchan Aruch (Orach Chayim 454:3) states: “At present, there are none who know how to boil foods in this manner. Hence, all boiling is forbidden.”

26.

Baking dough kneaded with תזריפ ימ was discussed in Halachah 2. The present halachah explains that flour mixed with those liquids will not become leavened even when cooked or fried.

27.

As explained above, it is Ashkenazic custom not to use dough or flour cooked with these liquids.

28.

Once wheat is roasted, flour that is made from it will never become leavened.

29.

lightly roasted in order to dry out any moisture.

30.

Rabbenu Manoach explains that this law applies only to light roasting. If grain is roasted thoroughly, its flour may be used. However, in instances of this nature, the Rabbis would rather forbid such practices entirely than allow a loosely defined leniency. (See Shulchan Aruch, Orach Chayim 463:3.)

31.

,ללמ the word used by the Rambam, means “husk.” In his dictionary, Rabbenu Tanchum of Jerusalem explains the derivation of this term:
They take fresh barley, singe it, dry it, and grind it into flour. Afterwards, it is cooked until it is soft...
and then, it is poured into new pots to reduce their porosity.
In his commentary on the Mishneh Torah, Rav Kapach notes that such practices are still followed in Yemen today.

32.

matzah meal. As explained in Halachah 4, once matzah has been baked, it will never become leavened.

33.

This statement is slightly problematic, for Halachah 4 mentioned that we may cook with roasted flour.

34.

or other related species (See Commentary, Halachah 1.)

35.

Rabbenu Manoach explains that the kernels of grain were placed in hot water, stirred vigorously, and then crushed to remove the husks.

36.

The cracking open of the kernels would be the clearest sign that the grain had become leavened. However, even if the leavening process has reached the point

37.

Our translation of ביב follows Rav Yitzchak Alfasi and Rabbenu Chanan’el. See also Halachah 22. However, Rashi (Pesachim 40a) provides a different and more lenient interpretation.

38.

This is a very stringent measure. Once barley kernels are exposed to water, they will burst open shortly after being exposed to heat of this nature.

39.

Wheat kernels are firmer than barley kernels.

40.

Once the grain has come in contact with water and it is left untended for the time it takes a person to walk a mil, it will become leavened. (See Shulchan Aruch, Orach Chayim 467 :2.)

41.

The commentaries note that in Hilchot Ma’aseh HaKorbanot 12:20, the Rambam states that the grain used for the meal offerings was not stirred in water, lest it become leavened. Among the resolutions off ered to this difficulty is that chametz is a severe prohibition, and greater care would be taken.

42.

Gittin 57a explains why the term יבצ ץרא is used as a reference f or Eretz Yisrael.

43.

Rabbenu Manoach mentions that this custom was several hundred years old in his time (approx. 1200 CE). Pesachim 40a mentions that even in Talmudic times, a שפנ לעב (a person precise in the observance of the commandments) would not use wheat that had been stirred. The Shulchan Aruch (Orach Chayim 453:5) states that stirring wheat is “prohibited.”

44.

i.e., the fear is not that the wheat will become leavened while the bran is being removed, but rather, that after it has been removed, it will be left to become leavened.

45.

Some authorities recommend more severe laws for wheat than for barley, but the Rambam equates the two.

46.

One kernel of grain can create difficulties, for even the slightest amount of chametz that is mixed together with other foods causes them to be forbidden (Halachah 5 above).

47.

they have surely become chametz. Hence,

48.

Furthermore, the pot and utensils with which it was cooked are also forbidden during Pesach.

49.

Halachah 6 above mentions a more severe measure. However, that ruling concerns the kernels of grain themselves, while our law deals with their effect on another dish, which is merely a Rabbinic ordinance. Hence, greater leniency is shown (Maggid Mishneh).

50.

the barley or wheat itself

51.

as if they were chametz

52.

The Shulchan Aruch (Orach Chayim 467:9) accepts this ruling. However, the Ramah and the other major Ashkenazic authorities forbid use of this dish. However, the Taz allows the dish to be sold to a gentile.

53.

The Rambam’s use of the expression םירפוס,ירבדמ literally “from the words of the Sages,” in. the Mishneh Torah has raised much discussion and debate. (See Hilchot Ishut 1:2 and commentaries.) However, in this context, the meaning of the phrase is clear.., a Rabbinic ordinance instituted as a safeguard for a Torah commandment.

54.

Some ancient manuscripts of the Mishneh Torah include these two lines in the previous halachah, but all published texts follow this division.

55.

Furthermore, as evident from Halachah 6:5, this verse also implies that the flour and the matzot made from it must be watched with the specific intent that they be used for the mitzvah of eating matzah on Pesach. The above is the source for the practice of eating shemurah matzah, matzah made from grain which has been watched to ensure that it did not become chametz and prepared with the intent that it be used for the mitzvah of eating matzah. The use of such matzah during the Seder is an absolute requirement (Shulchan Aruch, Orach Chayim 460), and it is advisable to use it throughout the holiday.

56.

Pesachim 40a relates that Ravvah would tel1 the harvesters cutting wheat for Pesach: “Have the intent that this grain be used for the mitzvah of matzah.”

57.

The chronicles of Jewish community life in both Eastern Europe and North Africa relate how the harvest of the wheat used for matzah was always begun at noontime, long after the morning dew had risen.

58.

Based on the above passage from Pesachim, Rav Yitzchak Alfasi and the Rambam require that the grain be watched from the time of harvesting onward. Nevertheless, Rabbenu Asher follows a more lenient policy and does not require the wheat to be watched until it is ground. [Rabbenu Nissim explains that even Rav Yitzchak Alfasi only recommended watching the matzah from harvesting as a pious measure, and not as an absolute rule.] The Shulchan Aruch (Orach Chayim 453:4) explains that it is preferable to use grain that has been watched from harvesting; as a minimum requirement, one must use grain that has been watched from the time it has been ground into flour. If there is no other alternative, one may buy flour in the marketplace and begin watching from the time the dough is kneaded.
The Mishnah Berurah clarifies the latter point explaining that where grain is washed or submerged in water before grinding it into flour, such grain may not be used for matzah. (This practice is still common in many communities.) In practice, most shemurah matzah made at present is watched from the time the grain was harvested.

59.

However, before the grain is cut, no precautions are ordinarily necessary. Nevertheless, the Shulchan Aruch (Orach 467:5) mentions that if the wheat kernels have dried out and no longer need nurture from the land, they can become chametz.

60.

Pesachim 40b mentions a ship which sank carrying a cargo of wheat. After the ship was recovered, Ravvah allowed the wheat to be sold. From that example, we can derive concepts governing all instances where grain

61.

Rabbenu Manoach emphasizes that this halachah applies to wheat kernels that have not split open. Had they split open, a Jewish purchaser would immediately notice the fact and there would be no need to inform him.

62.

Halachah 7 mentioned that one could stir wheat in water to remove the husks without it becoming chametz. Since the wheat was constantly being agitated, it would not become leavened. In contrast, this halachah contains a more stringent ruling, for the grain was left at rest (Tzafnat Paneach)

63.

preferably

64.

and not a gentile

65.

after the fifth hour on the fourteenth of Nisan

66.

If he does not inform him, it would be forbidden to sell the chametz to him, lest he keep possession of it on Pesach, and thus violate the commandment against owning chametz.

67.

Most texts of Pesachim (ibid.) read: “He should sell small amounts to Jews.” Apparently, the Rambam’s text of the Talmud did not contain that phrase. If a Jew knows that the grain has become leavened, he will surely take the necessary precautions so that it will not remain in his possession on Pesach.

68.

The later authorities (see Mishnah Berurah 467:3) question what to do if large amounts of grain come into contact with water on Erev Pesach, when it is not possible for the gentile to consume the entire amount before Pesach. They advise that it be sold to a gentile who will surely sell it back to the Jew after the holiday.

69.

Most texts of Pesachim 39b, the source for this law, read “flour” instead of “grain.” Similarly, when quoting this law, the Shulchan Aruch (Orach Chayim 466:6) also states “flour.”

70.

The dripping of the water agitates the grain and prevents it from becoming chametz.

71.

However, the grain must be made into flour and baked immediately after being taken from under the leak. Otherwise, it will become leavened (Shulchan Aruch).

72.

or the grain is moved

73.

the time it takes a person to walk a mil, as explained in Halachah 13

74.

Pesachim 48b relates that dough will not become chametz as long as it is being kneaded. However, a large dough is hard to manage. Hence, our Sages restricted a dough’s size to insure that women kneading it will be able to continually agitate the entire dough.
The Rokeach mentioned that in his age, baking conditions had changed from Talmudic times. More people were involved in the process and the ovens were larger and baked matzot more quickly. Therefore, leniency was taken as regards the restriction of the size of the dough. However, the Shulchan Aruch HaRav and the Mishnah Berurah both recommend adhering to the former practice.

75.

43 and a fifth eggs, as stated in the f ollowing halachah; approximately 73 fluid ounces, 9.125 cups, or 131.8 cubic inches in contemporary measure.

76.

Rashi (Pesachim 42a) relates that the position of the sun in the spring causes the temperature of well and spring water to rise. Hence, matzah may be kneaded

77.

been drawn [preferably, either slightly before or directly after sunset on the day before the matzot are to be baked (Shulchan Aruch, Orach Chayim 455:1)], and

78.

types of water whose use the Sages forbade;

79.

There is no debate about the prohibition against using hot water. However, with regard to the prohibition against using water drawn that day, the Shulchan Aruch (455:3) quotes the Rambam’s opinion, but states that in a difficult situation, one may use matzah that was inadvertently kneaded with water that was not drawn on the previous day. The Ramah and the Ashkenazic authorities are more lenient and allow the use of such matzah in all situations.

80.

Lest the sun’s heat speed up the leavening process.

81.

Yoma 28b states: “a cloudy day is all sun; the heat of a cloudy day is more severe than that of a sunny day.”
The Ramah (Orach Chayim 459:1) mentions that it is customary not to knead near a window. The Shulchan Aruch states that the kneading area of a bakery should be distant from the baking area, so that the heat of the oven should not affect the dough.

82.

The Shulchan Aruch adds “even for a moment.”

83.

the dough should not be left unattended. In his commentary on the Mishnah (Pesachim 3:4), the Rambam explains that preferably the preparation and baking of the matzah should be a speedy and uninterrupted process. See also the following halachah.

84.

The Sages f eared that her hands would become hot from the oven, and thus speed up the leavening process when she kneads the dough. Hence, they required that

85.

the same water should not be used for both activities.

86.

Before the matzot are placed in the oven, the woman baking them would dip her hands in cold water and smooth and shape the loaves.

87.

from the heat of the oven. It must be noted that Rashi (Pesachim 42a) maintains that the activity of kneading the dough itself heats up the hands. Thus, he requires that a woman dip her hands in water between doughs to cool off her hands, even when she is not baking. The Shulchan Aruch (459:3) follows Rashi’s interpretation.

88.

unless one can actually feel that the temperature of the dough has risen (Magen Avraham 559:15).

89.

In these instances, the Sages did not feel that the leavening process would necessarily be speeded up if their instructions were not followed. Hence, דבעידב (after the fact), they did not prohibit the use of matzot baked in this manner.

90.

Approximately 73 fluid ounces, 9.125 cups, or 131.8 cubic inches in contemporary measure. Rabbenu Mano’ach notes that the numerical equivalent of challah (חַלָּה) is also 43.

91.

A given volume of dough is much heavier than the same volume of eggs.
ln Hilchot Bikkurim 6:15, the Rambam elaborates further on this subject, by giving a measure according to weight as well. In modern measure, the figure he gives equals approximately 1. 7 kilograms (close to 4 lbs.).

92.

As mentioned previously, as long as the dough is constantly being agitated it will not become leavened.

93.

from kneading

94.

The Shulchan Aruch (Orach Chayim 459:2) mentions another sign; the appearance of cracks or folds in the dough.

95.

even if the time period explained below has not elapsed

96.

The Rambam is describing an instance when matzah is being baked on Pesach eve or during the holiday, when the possession of chametz is forbidden.

97.

when the dough is clapped, the possibility still exists that the dough has become chametz. The time the dough has been left unattended is then calculated

98.

Two thousand cubits; according to most authorities approximately a kilometer in modern measure. Most authorities define eighteen minutes as the accepted period of time in which an average man would walk this distance. However, the Rambam (Commentary to the Mishnah, Pesachim 3:2) quotes a more lenient figure, 24 minutes.

99.

The Shulchan Aruch and the Ramah suggest hurrying the process of kneading and baking matzah, because: a) The heat generated by working the dough may cause it to become leavened faster. b) Though each particular hesitation may be less than eighteen minutes, the total of all hesitations may exceed that figure. c) Once dough is left unattended after having been kneaded thoroughly, it will become leavened very quickly.

100.

Rabbenu Manoach interprets the Hebrew ופיסכה as “whitened.”

101.

this is a sign that the dough has begun to become leavened. Hence,

102.

תרכ [for eating it]. — The commentaries question whether the Rambam’s intent is to free the person from punishment entirely or whether he means that he is not liable for,תרכ but receives a lesser punishment, lashes.

103.

For less than the time it takes a person to walk a mil.

104.

a clear sign the dough has become leavened, as stated in the previous halachah.

105.

Nevertheless, since they both waited the same amount of time, we assun1e that a similar leavening process took place in both doughs. Hence,

106.

considered

107.

This law is derived from the Mishnah, Pesachim 3:2, “A mute dough (i.e., one from which a sound does not resound), if a comparable one has become chametz—behold, it is forbidden.” Other commentaries interpret the expression “a mute dough” differently.

108.

Pesachim 37a allows thin loaves to be made with designs. Commenting on this statement, the Ramah (Orach Chayim 460:4) suggests never making thick matzot f or Pesach.

109.

Rav Yitzchak ibn Giat writes that it was customary to make designs of fish, doves, and other animals.

110.

However, there is no prohibition against making holes in their dough as is the common practice. On the contrary, this helps the matzah bake faster (Shulchan Aruch).

111.

Pesachim (ibid.) records that Rabban Gamliel’s household used such matzot, and hence was forced to make this differentiation.

112.

Rashi (Pesachim, ibid.) adds that bakers usually have pre-cut forms.
The Mishnah Berurah (Orach Chayim 460:14) forbids all designs, whether made by private people or professional bakers, whether on thick or thin loaves.

113.

which will not require time.

114.

Our Sages often instituted decrees uniformly, even though the reason for the decree did not apply in certain instances, lest people misinterpret the leniency and take total license.

115.

The Mishnah (Pesachim 40b) uses the expression “water used by a baker.” In his commentary on the Mishnah, the Rambam defines that term as above.

116.

when shaping the dough or cooling off one’s hands, as mentioned in Halachah 12.

117.

See Pesachim 42a. The Ramah (Orach Chayim 459:4) also gives instructions about cleaning the utensils used in preparing the matzah to ensure that no dough is allowed to remain stuck to them, and thus become chametz.

118.

This halachah applies when matzah is prepared and baked after the prohibition against chametz has gone into effect (Shulchan Aruch). However, some later authorities (Bach, Taz) forbid such water to collect even beforehand.

119.

The Mishnah Berurah 454:2 notes that there is a difference of opinion among halachic authorities if ןםרום refers to the hard shell of the wheat kernels that falls off when the wheat is ground, or the soft shell, which is separated by sifting.

120.

without supervision, in contrast to the f ollowing halachah.

121.

As mentioned in Halachah 3, if grain products are placed directly in boiling water, they will never become chametz.

122.

as explained in the above halachah and in the Shulchan Aruch and commentaries (Orach Chayim 454:3).

123.

Rabbenu Manoach and the Meiri state that the Rambam’s statements are based on the Tosefta. However, no law of this nature is found in our text of the Tosefta.
Perhaps this lack of a clear source is the reason the Rambam’s opinion is not accepted by other halachic authorities. The Shulchan Aruch (Orach Chayim 465:1) forbids placing bran in water under any circumstances. The Ramah cautions against placing any grain products in a place where there is a residue of moisture.

124.

and consume the f ood

125.

without any activity, as the Rambam continues

126.

18 or 24 minutes, as explained in Halachah 13.

127.

for, like dough (see Halachah 13), as long as it is agitated

128.

as in Halachah 16. This halachah also applies only after chametz has become forbidden. Even the authorities who follow a more stringent view than the Rambam allow leniency before the prohibitions against possessing chametz take effect.

129.

The application of moist bran to skin renews the skin’s natural moisture. Bran contains high quantities of Vitamin E and other natural cosmetics.

130.

even though her skin is moist with sweat, without fear of it becoming chametz (Rashi, Pesachim 39b). The Shulchan Aruch (Orach Chayim 465:2) forbids the practice entirely.

131.

For the spittle can cause the wheat to become leavened.

132.

as a poultice

133.

Rabbenu Manoach notes that the Rambam writes (Hilchot Yesodai HaTorah 5:8) that, when there is danger to life or limb, it is permissible to use all substances as remedies, even if it is f orbidden to benefit from them. That halachah specifically. states that a sick person may be given chametz to eat as a remedy.
Furthermore, that halachah explains that if the sick persen does not benefit from the f orbidden substance in the normal manner, it may be used as a remedy even if there is no danger to life or limb. The Rambam gives the example of including chametz in a compress.
On that basis, Rabbenu Manoach questions why wheat cannot be used as a poultice as stated in our halachah. However, he resolves the issue by explaining that, in our case, the wheat would become chametz before it was applied to the wound.
The Shulchan Aruch HaRav 466:5 (and the Mishnah Berurah) emphasize that it is permitted to use grain as a remedy f or a wound only if there is a question of danger to life or limb. Furthermore, this leniency is qualified as follows:
a) it must be an established medical fact that the remedy works;
b) eff ort must be made to reduce the chance of the grain becoming leavened to the greatest extent possible (e.g., preparing grain by boiling it in fruit juice which does not become leavened).

134.

In his commentary on the Mishnah (Pesachim 10:3), the Rambam describes charoset as a mixture of dates, figs, spices, and vinegar.

135.

The popular texts of the Mishneh Torah use the word ןפשי—“pour it out.” However, most of the original manuscripts state ףרשי as in our text. This version implies that it is feared that the flour has already leavened and, hence, must be burnt.

136.

as chametz

137.

In his commentary on the Mishnah (Pesachim 2:8), the Rambam explains that the vinegar in the charoset causes the flour to become leavened fast.

138.

The Ramah (Orach Chayim 464:1) states that Ashkenazic custom forbids the use of mustard on Pesach entirely, placing it in the category of kitniyot.

139.

In contrast to other dips, the sharpness of mustard prevents the. flour from leavening (Pri Chadash).

140.

Nevertheless, the Shulchan Aruch (Orach Chayim 455:6) advises against placing spices in dough.

141.

The Shulchan Aruch HaRav explains that even the opinions which advise against using spices in matzah permit these substances to be used. They are not sharp and will not speed up the leavening process.

142.

Salt is not included in this category. The Shulchan Aruch (455:5) explicitly advises against placing salt into dough, and the Ramah considers matzah baked with salt as chametz.

143.

for this mixture will not cause the dough to become chametz. In describing the meal offerings which cannot become leavened (Hilchot Ma’aseh HaKorbanot 12:17), the Rambam also states that they may be seasoned in a similar manner.
The Tosefta (Pesachim 2:13) and the Jerusalem Talmud (Pesachim 2:4) go further and state that such matzah may even be used at the Seder. Though some halachic authorities accept this opinion, the later authorities counsel against using such matzah on that occasion.

144.

This statement has raised controversy. In Halachah 2, when the Rambam described the use of תרריפ,ימ he explained that they will not cause grain products to become leavened when used alone. However, if they are mixed with water, they can cause the grain products’ to become leavened. Indeed, the commentaries relate that the mixture of these liquids with water speeds up the leavening process.
Therefore, the Ra’avad and other authorities question the leniency granted by the Rambam. In practice, the Shulchan Aruch (Orach Chayim 462:2) advises against, but does not forbid, mixing these liquids with water. The Ramah (and accordingly, Ashkenazic custom) prohibits such a mixture entirely.
It must be noted that the Maggid Mishneh’ s text of the Mishneh Torah substitutes the word ןיי (wine) for םימ (water). According to such a rendition, there is no difficulty.

145.

More particularly, for the matzah used to fulfill the commandment of eating matzah on Pesach night.

146.

even though basting the dough with other substances will not change its taste appreciably, the Rambam forbids this. See Or Sameach.

147.

Note the commentary on Halachah 6:5.

148.

for, as above, the dough will not necessarily become chametz,

149.

Deuteronomy 16:3 states “For seven days eat matzah, poor man’s bread.” In contrast, dough mixed with these liquids is considered matzah ashirah, “rich matzah.”

150.

to recall the “poor man’s bread” eaten by our ancestors when they were slaves in Egypt.

151.

In this and the following five halachot, the Rambam discusses how dishes and cooking utensils that were used for chametz during the entire year may be prepared for Passover use. It must be emphasized that in many communities, it is customary not to consider these options and to use separate sets of pots, dishes, and cutlery for the holiday.

152.

Utensils absorb substances only when used together with both heat and liquid. Thus, in this instance, there is no fear that chametz is absorbed.

153.

only

154.

lest its use cause people to err and permit use of earthenware vessels that were used for chametz while hot (Maggid Mishneh). This safeguard was only instituted for earthenware vessels, since the chametz absorbed in substances of metal or wood may be purged through.הלעגה
The Shulchan Aruch (Orach Chayim 451 :22) does not recognize this prohibition at all and allows such utensils to be used for matzah even when hot. However, this is merely from an abstract halachic perspective. In practice, that text continues to explain, Jews are accustomed not to use any earthenware utensils or dishes that had been previously used for chametz on Pesach. This custom was already accepted in the days of Rav Yitzchak Alfasi and Rabbenu Asher.

155.

Leavening agents were placed directly in these utensils. Accordingly, even if they were made of other substances besides clay, more severe laws than usual apply regarding purging them from the chametz they absorbed. (See Magen Avraham 451:42.)

156.

This does not refer to the charoset used at the Seder, but to a similar mixture which was used throughout the entire year. The latter would frequently contain flour.

157.

Yeast is a powerful leavening agent. Similarly, the vinegar in the charoset will cause leavening. Even though the utensil was cleaned thoroughly of these substances, we regard that some was absorbed in the utensil’s walls and will have an effect on food placed within it on Pesach.

158.

lest the leavening agents that are absorbed cause the Matzah to become chametz.

159.

The prohibition is obvious. lt appears that this statement was included only as an intiroduction to the following halachah, which descnbes how such a utensil may be prepared for Pesach use.

160.

This practice, referred to as לִבּוּן, burns up any chametz that may have been absorbed in the pan.

161.

It must be noted that the Shulchan Aruch (Orach Chayim 451:1) states that it is forbidden to kasher earthenware vessels by filling them up with coals, lest a person fear that the intense heat will cause the vessel to crack, and hence not heat them to the temperature necessary to burn up the absorbed chametz.

162.

In Hilchot Ma’acholot Asurot 17:3 and in his commentary on the Mishnah (Avodah Zarah 7:12), the Rambam equates glass utensils with those made of these substances.

163.

The term k’li rishon is a fundamental concept in the laws of kashrut and the laws of the Sabbath. It refers to a pot or cooking vessel that was directly exposed to the heat of an oven or range.
Such a pot is still considered as a k’li rishon even after it has been removed from the cooking surface.

164.

The Ramah (Orach Chayim 451:5) requires that the surface of the pot be smooth and free of nicks or cracks for this manner of purging to be effective.

165.

The process described below can be carried out only before chametz becomes forbidden. Once that prohibition takes effect, even the slightest amount of chametz can cause a larger mixture to be prohibited. (See Halachah 1:5.) Hence, were the process carried out at that time, the residue of chametz absorbed in the walls of the utensils would cause all the water to be considered as mixed with chametz.

166.

The commentaries stress how the water must be bubbling because of the heat.

167.

This process is referred to as הַגְעָלָה (purging) and is also used to prepare utensils that had been used for non-kosher food for kosher use. Thus, a similar description of this process is found in Hilchot Ma’achalot Asurot 17:4.
The basic principle governing the kashering of utensils is כְּבָלְעוֹ כָּךְ פּוֹלְטוֹ—“In the same manner as a [forbidden substance] is absorbed [by a utensil], so, too, is it released.” Thus, since these utensils were used in hot water, the process of boiling is employed to cause them to release any chametz they might have absorbed.

168.

Th. is phrase is taken from the halachot of Rav Yitzchak Alfasi. However, it is omitted in some of the Yemenite manuscripts of the Mishneh Torah. In practice, there is also debate about this issue. In his responsum, the Rashbah explains Rav Yitzchak Alfasi’s view, stating that a person should leave the utensil submerged until he feels that all the absorbed chametz has been released. However, the Tur (Yoreh De’ah 121) and the Pri Chadash do not require waiting any substantial amount of time. Their view is accepted by the later authorities. (See Shulchan Aruch HaRav, Orach Chayim 452:4.)

169.

in order to cleanse them of any forbidden matter that might remain on their surface (Rabbenu Manoach). The source for this requirement is the description (Zevachim 97a) of the way the priests would purge the Temple pots used to cook the sin offerings after the previous day’s service. Though some authorities do not require this stage, the Shulchan Aruch HaRav (452:5) states that it is customary to follow this practice.

170.

Hilchot Ma’achalot Asurot 17:7 states: “A person who acquires a knif e fro, m a gentile must burn it out in fire.” A similar decision is rendered by the Shulchan Aruch (Yoreh De’ah 121:7). Nevertheless, the authorities suggest that chametz may be purged from knives by boiling. However, they do not permit this leniency in the following instances:
a) when the knives are rusty;
b) when they have serrated edges;
c) when the handle is separate from the blade and enclosed around it, allowing for the possibility for residue to collect between them.
In the latter instance, even ןוביל (exposing the knife to open fire) is insufficient. Since most knives today are made in this manner, they should not be kashered for Pesach or for ordinary use after having been used with prohibited foods. Both the Mishnah Berurah and the Shulchan Aruch HaRav state that purchasing new knives for Pesach is the most desirable manner of fulfilling the mitzvah.

171.

as described above.

172.

Most knives today are made in a manner that does not enable koshering by either boiling or burning. Therefore, they should not be kashered for Pesach or for ordinary use after having been used with prohibited foods.
Both the Mishnah Berurah and the Shulchan Aruch HaRav state that purchasing new knives for Pesach is the most desirable course of action.

173.

A utensil into which one pours water that had been cooked over a fire.

174.

can also be purged of chametz following the principle ןכ רעלובכוטלופ—“In the. same manner as a [forbidden substance] is absorbed [by a utensil], so, too, is it released.” Thus, since these utensils absorbed chametz in a ינש,ילכ in order for them to release the chametz they absorbed, they

175.

from a utensil that was heated on the fire. The Ramah (Orach Chayim 451:6) states that, at present, it is customary to boil all utensils on the fire itself (i.e., in a ןושאר,)לכ even though they were generally used as a ינש.ילכ

176.

See the explanation of the similar phrase in the previous halachah.

177.

as explained in the previous halachah.

178.

See Halachah 21 with regard to earthenware vessels that were used for chametz while cold.

179.

In contrast to utensils made of other substances, the process of cannot remove the forbidden matter absorbed in the walls of an earthenware vessel. Instead of all the absorbed matter being purged at once, it is released a small amount at a time, and there will always be a certain quantity of the previous substance contained in its walls.

180.

I.e., china. Based on these principles, the authorities have stated that china can never be kashered. However, they have suggested certain leniencies when the china is very expensive.

181.

As mentioned in Halachah 22, the Sages also forbade the use of ןוביל (exposing the utensil to fire), to remove chametz absorbed in most earthenware vessels, lest a person hesitate to expose them to the required heat out of f ear that they would break. Thus, there is no way to prepare these utensils for Pesach use. Therefore,

182.

There would be no halachic difficulty against using these dishes on Pesach for cold foods. Nevertheless, our Sages forbade their use entirely, lest a person err and use them for hot substances as well.

183.

Though the taste of chametz is absorbed in the walls of these utensils, keep’ing them does not cause a person to violate the prohibition against possessing chametz on Pesach. Nevertheless, at present, when it is customary to sell chametz to gentiles, the Rabbis in charge of the sale usually sell this chametz as well.

184.

This line was added to negate the opinion of Rav (Pesachim 30a), who maintains that each Pesach, a person was required to destroy any earthenware vessels he possessed which were used for chametz while hot.

185.

and hence must be kashered by boiling water inside of it, as explained in Halachah 23.

186.

Thus, were he to boil water in the utensil itself, its entire top edge would not be exposed to the boiling water.

187.

the utensil

188.

but is delayed in pouring out by the clay border.

189.

For the entire utensil will have been exposed to the boiling water. The Shulchan Aruch (Orach Chayim 452:6) offers an alternative suggestion. After boiling the water thoroughly, placing a very hot stone into the water will cause the water to flow over the edges of the utensil on all sides. Thus, the entire utensil will be exposed to the boiling water.

190.

with cold water, as explained in Halachah 23.

Rabbi Eliyahu Touger is a noted author and translator, widely published for his works on Chassidut and Maimonides.

The text on this page contains sacred literature. Please do not deface or discard.

Vowelized Hebrew text courtesy Torat Emet under CC 2.5 license.

More in this section

You may also be interested in...