Erev Pesach Eating Restrictions and the Four Cups

Full Summary

This shiur examines Mishnah (משנה) Pesachim 99b which states that on Erev Pesach (פסח) one may not eat from mincha time 'ad shetechashech' (until dark). Rabbi Zweig begins by questioning why the holiday is called 'Pesach' rather than 'Chag HaMatzos' as it appears throughout the Torah (תורה), citing the Berditchever Rav's famous explanation that we call it by what Hashem (ה׳) did for us (passed over our houses), while Hashem calls it by what we did for Him (left Egypt in haste with matzah). The central discussion focuses on interpreting the phrase 'samuch l'mincha lo yochal ad shetechashech.' Rashi (רש"י) explains 'samuch l'mincha' as 'before mincha time,' while the Rashbam and other Rishonim interpret it as a specific half-hour period. The analysis examines what 'lo yochal' (may not eat) refers to and why the Mishnah uses 'ad shetechashech' (until dark). Tosafos (תוספות) presents multiple interpretations. Initially, Tosafos suggests the prohibition lasts from 3:30 PM until one performs the mitzvah (מצוה) of eating matzah. However, citing a Gemara (גמרא) that permits eating 'betzeik shel nochem' (non-mitzvah matzah) at night, Tosafos revises this to mean the prohibition only lasts until nightfall, after which one may eat non-mitzvah foods while being careful not to overeat before fulfilling the matzah obligation. A second approach in Tosafos argues that 'ad shetechashech' teaches that one cannot fulfill the mitzvah of matzah until it is definitively nighttime, even if one accepted the holiday early (Tosefet Yom Tov). This creates a parallel between the Korban Pesach and matzah - both requiring actual nighttime. The Rambam (רמב"ם)'s approach differs significantly, interpreting the Mishnah as establishing two separate laws: the Erev Pesach eating restriction and a requirement for 'hesebah' (eating to satiation) at the Seder, with special emphasis on ensuring even a poor person eats adequately. Rashi's comment about 'hidur mitzvah' (beautifying the commandment) raises questions about whether enhanced enthusiasm for mitzvah performance constitutes hidur mitzvah, beyond the typical understanding of improving the physical objects used for mitzvot. The shiur concludes with discussion of the four cups of wine, noting that Rashi provides two different sources: the four expressions of redemption mentioned in the Torah, and a Yerushalmi connecting them to cups mentioned in Pharaoh's butler's dream. Rabbi Zweig questions why Rashi introduces different sources at different points in the text rather than maintaining consistency.