Pesachim 99b: Erev Pesach Laws and Matzah Requirements

Full Summary

This shiur explores Pesachim 99b and its discussion of the prohibition against eating matzah on Erev Pesach (פסח) before nightfall. Rabbi Zweig begins by noting the Volozhin custom of eating matzah shmurah only on the first two days of Pesach, questioning whether the widespread practice of eating hand-baked matzah shmurah all seven days has proper halachic basis. The shiur examines Tosafos (תוספות)' explanation that matzah must be eaten with appetite (ta'avon), which drives the prohibition of eating before the seder. Tosafos explains that eating during the day would diminish one's appetite for the nighttime mitzvah (מצוה), while nighttime eating during the meal doesn't pose this problem. A complex question emerges: why doesn't the Mishnah (משנה) simply state this principle rather than using the term "ad she'techshach" (until dark)? Rabbi Zweig analyzes a fundamental dispute between the Baal HaMaor and Ramban (רמב"ן) regarding when the Erev Pesach prohibition begins. The Baal HaMaor holds it starts from chatzos (midday), while the Ramban maintains it applies all day. Both agree the prohibition is connected to the isur chametz (prohibition of chametz), not the mitzvah of matzah itself. A significant portion focuses on the Rambam (רמב"ם)'s laws of matzah ashirah (enriched matzah made with wine, oil, or honey). The Rambam prohibits kneading such matzah on the first day of Pesach, not due to chametz concerns, but to ensure it remains "lechem oni" (bread of affliction). This raises questions about why this prohibition extends beyond the first night when the mitzvah specifically applies. The shiur presents the Baal HaMaor's novel interpretation that the seven-day matzah obligation is not about the mitzvah of eating matzah per se, but about fulfilling "Chag HaMatzot" - making it a festival of matzah. This means that while one isn't obligated to eat matzah daily, if one eats grain products, they must be matzah to maintain the character of the holiday. This interpretation has practical implications for matzah requirements. According to this view, betzei hashulchan (non-mitzvah matzah) would suffice for the entire Pesach period except the first night, as the obligation is to avoid chametz rather than fulfill a daily matzah mitzvah. The requirement is yom tov-based rather than matzah-specific. Rabbi Zweig argues that matzah shmurah requirements stem from the mitzvah obligation, not from avoiding chametz. Since most poskim require shmurah only from mishesh ketzira (harvest time) based on the principle of rov (majority) - most grain doesn't become chametz - this level of supervision suffices for the yom tov requirement of avoiding chametz throughout Pesach. The shiur concludes that hand-baked matzah represents an additional stringency beyond matzah shmurah, with questionable halachic basis for use throughout Pesach. Rabbi Zweig suggests that the Volozhin practice of limiting matzah shmurah to the first two days reflects this understanding - only the mitzvah days require the higher standard, while the remaining days need only assurance that chametz is avoided.