Rabbi Shalom Messas (1909-2003), an influential Sefardi posek, served as both the Chief Rabbi of Morocco and Jerusalem. He succeeded his longtime teacher Rabbi Yehoshua Berdugo as Chief Rabbi of Morocco in 1945 at the relatively young age of thirty six, and in 1978, he was invited by Israeli Chief Rabbi, Rav Ovadiah Yosef to become the Chief Sefardic Rabbi of Jerusalem. Rav Messas was known as a stalwart defender of Sefardic customs and practice. He is the author of multiple works of halakha and collections of responsa including Shemesh u-Magen, the work from which our teshuvah is taken.
It explores a problem that we will encounter this year when Pesach begins Saturday night. Because chametz is prohibited already before midday, it is not clear how best one can fulfill the mitzvah of eating bread at Shabbat lunch and seudah shlishit. The Shulkhan Arukh’s (O”H 444:1) suggests one eat “rich matzah,” that is, matzah that is kneaded with fruit juice, wine, or eggs instead of water. However,Rabbi Moshe Iserlis, writes in his commentary on Shulchan Arukh that the Ashkenazic custom is to avoid “rich” matzah. So what then are Ashkenazim to do when Pesach begins on Saturday night? Individual households may be able to eat chametz Friday night and Shabbat morning, and then eat the third meal without bread at all. But this is practically impossible for large institutions like hotels or army bases that cannot guarantee that all of the chametz will be consumed.
This question came before Rabbi Betzalel Zholty, the chief Ashkenazic rabbi of Jerusalem in 1981, who came up with a brilliant solution. He notes that eating matzah is forbidden the day before Pesach because it spoils the novelty of eating matzah at the seder. In fact, the Talmud compares this to a man who was intimate with his fiance in their future in-law home before their wedding. However, reasons Rav Zholty, this rationale would only apply if one were to eat matzah that is legally valid for fulfilling one’s obligation to eat matzah at the seder.
In addition to “rich matzah,” the Talmud describes another kind of matzah that cannot be used to fulfill the mitzvah of eating matzah at the seder: matzah made from dough prepared by non-Jews. Though physically identical to normal matzah, it lacks an essential ingredient. Matzah that is used for the mitzvah of the seder must be made lishma. From the beginning of its preparation until cooked to completion, one must have the intention it is for the mitzvah. This, however, is not possible when the dough was made by non-Jews.
Therefore, suggests Rav Zholty, manufacturers should make a special batch of matzah that is specifically intended not to fulfill the mitzvah at the seder (not lishma). Thus they could be eaten on the day before Pesach without duplicating the act of eating mitzvah at the seder. This solution appears to be supported by earlier authorities such as the Meiri and others and was even endorsed by the great modern Ashkenazic authority, Rabbi Yosef Shalom Elyashiv.
Rav Messas, however, disagrees with the opinion of Rav Zholty and states that according to the Shulkhan Arukh and most important early authorities (Rishonim), this solution is impossible. Why? Because even though non-lishma matzahs are legally different from lishma matzas, they are physically indistinguishable. The Shulchan Arukh and earlier authorities such as the Rambam, put a premium on the physical, experiential aspects of Pesach. In other words, Rav Messas argues, if one eats something that looks, feels, and tastes like matzah the day before the seder, regardless of the matza’s legal status, it will spoil the novelty of eating matzah.
Even if one concedes that eating non-lishma matza doesn’t duplicate the ritual at the seder, Rav Messas argues there is an additional problem. Taking a page out of the Ashkenazic handbook, he claims that there are in fact two concerns regarding the prohibition of eating matzah before Pesach. The first is not to “have sex with one’s fiance in her parent’s home”, i.e. not to preempt the mitzvah of eating matza at the seder by eating it earlier in the day, something that can be avoided by eating matzah that is not lishma. However, there is an additional concern that one must eat matzah at the seder with an appetite. If one has already eaten matzah earlier in the day, their appetite for it is no longer the same, and the novelty of eating at the seder will be spoiled. At the very least it is only doubtful (safek) that Rav Zholty’s opinion is correct.
Nevertheless, Rav Messas recognizes the seriousness of the problem for Ashkenazic Jews, and though he rejects Rav Zholty’s argument, he suggests a different solution why eating non-lishma matzah before Pesach should be permitted. Some Rishonim contend that one is allowed to eat matzah, even real, lishma matza, the day before Pesach before the prohibition on chametz begins (before noon). These are not dominant opinions and the Shulchan Arukh opposes them, but the possibility that they are right creates a double doubt (sfek-sfeka). First, perhaps Rav Zholty is correct in his analysis and it is permissible to eat non-lishma matzah before Pesach (remember, Rav Messas concluded that this is in doubt, not that it’s impossible). And even if you say that he is incorrect, perhaps the halakha is that even lishma matzah is permitted until the moment that chametz is prohibited. Therefore Rav Messas rules, one can eat non-lishma matzah on Shabbat morning when Pesach falls Saturday night. Rav Messas is willing to allow this even for individuals including Sefaradim and not just for institutions.
It is usually the case that Shabbat takes precedence over other aspects of Jewish ritual life. However, there are rare times when this is not the case as when Pesach begins on Saturday night. In those circumstances, we must find a way for both Shabbat and Pesach to coexist. Though not simple to work out, we should remember that it is ultimately possible because both holidays were established in “memory of the Exodus from Egypt.”
שמ”ש ומגן ח”א סי’ כ”ט (א) בענין ערב פסח שחל להיות בשבת, ובבתי מלונות גדולים ובמחנות הצבא, יש קשיים גדולים בב’ סעודות ובפרט בסעודת הבקר, שהזמן דחוק וא”א להמלט מאיסור חמץ אחר זמן איסורו אם מותר לאכול מצא בשבת זו, ולעשות השבת בכלל חג הפסח נקיה מכל חשש חמץ.(ב) ראיתי דברי ידידי ועמיתי הגאון הרב בצלאל זולטי שליט”א, שהעלה להלכה לאכול מצה שעשויה שלא לשמה שאין יוצאין בה יד”ח מצה בערב. וממילה הרי היא בכלל מצה עשירה שמותרת בע”פ עד שעה עשירית, וכמו בציקות של נכרים שהתירו הפוס’ משום שאין יוצאים בהם יד”ח מצה ה”ה המאירי פסחים צ”ט, ופסקי הרי”ד שם, וס’ המנוחה על הרמב”ם ב”ו הי”ב, וכן נר’ מתשובת הריב”ש… (ג) ואמנם לדידי חזי לי דסתמיות דברי מרן שה”ע סי’ תע”א מורים שלא התיר אלא מצה עשירה וזול”ז הכל אסור ומדוקדק יותר בדברי הטור שם שכתב וז”ל הילכך לא משכחת לה פת שיוכל לאכול אלא מצה עשירה פי’ שנילושה במי פירות וכו’ עכל”ה. מלשון לא משכחת לה מדוקדק היטב דכל שאינה מצה עשירה אפי’ אינה עשויה לשמה הוא בכלל האיסור ואף שסיים בדבריו דבירושלמי לא אסר אלא מצה שיוצאים בה יד”ח בלילה וכו’ מוכרח לו’ כוונתו מצה שיוצאים בה וכל הדומה לה שעשוים בדמותה כצלמה וכטעמה רק שחסר הכוונה דבזה הוי ג”כ כבועל ארוסתו בבית חמיו כיון שאין שום היכר והפרש ביניהם.(ד) וכן מוכח מדברי הרמב”ם שכתב הטעם שאסרו חכמים לאכול מצה בע”פ הוא כדי שהיה היכר לאכילתה בערב ע”כ. ומצה שלא לשמה אין שום היכר בינה לבין העשויה לשמה, דחוסר הכוונה אין ניכר על הפת, וגם הטעם בשניהם שווה… (ה) זאת ועוד, דמצה עשירה היא היא דלא שכיחא בכל הבתים שהיא עולה ביוקר, מחמת הסוכר השמן והיין שמערבין בה ואינה מצויה כ”א בבתי העשירים, וא”כ מדהניחו הפוס’ דבר הרגיל ונקטו רק מצה עשירה הא ודאי דזול”ז הכל אסור. (ו) וגם המאירי ראיתי לו בפ”ק דפסחים די”ג שכתב הטעם לאיסור מצה בע”פ משום תיאבון וכל שמילא כריסו ממנה פרח תאבונו ולכן מכוער הדבר לאכול מצה בע”פ כל היום… (ז) והנה טעם זה שייך אפי’ יאכל מצה רגילה שלא עשאה לשם מצה, דכיון שעשויה ממש בשוה רק שחסר לה הכוונה לשם מצה או אפי’ עשויה בפי’ שלא לשם מצת מצוה ודאי שיפרח תיאבונו…
(ח) ולכאורה דברי המאירי סותרים זא”ז, ונ”ל ליישב לדעתו ז”ל דמצד ארוסה בבית חמיו היה מקום להקל להתיר בציקות עד זמן איסור חמץ דאז הויא ארוסה וכס’ הפוס’ הסוברים כן שנביא להלן, אבל מטעם תיאבון ראוי לאסור וכמ”ש מכוער הדבר לאכול מצה בע”פ כל היום, הכונה דאף דמצד אירוסין מותר בבקר וכמ”ש בדף צ”ט, עכ”ז מכוער הדבר מצד דפרח תיאבונו… (ט) איך שיהיה, עלה בידינו להלכה לדעת הרמב”ם והרא”ש והטור והב”י והש”ע, דאסור לאכול כל היום מצה שאינה עשויה לשם מצת מצוה, דבזה פרח תיאבונו, וגם הפוסקים שהביא ידידי הרב הפוסק להתיר, י”ל דלא להלכה למעשה אמרו, רק לתרץ קושית הש”ס, דלדעתם אין בזה משום בועל ארוסתו בבית חמיו כיון שאין יוצא בה, אבל מטעם דפרח תיאבונו יש לומר דכולם יודו לאסור… וי”ל שכל הפוסקים כך דעתם ג”כ, ואין על מה לסמוך להתיר לאכול מצה בע”פ. (י) אמנם לחומר הדברים בשעת הדחק כזו, בע”פ שחל בשבת וקשה להנצל מספק חמץ, חפשתי ומצאתי להם תרופה להתיר מיהת בסעודת הבקר עד זמן איסור חמץ, דבזה מצינו להרבה פוסקים הסוברים היפך מר”ן ז”ל וסיעתיה שאסרו לאכול כל מצה היום, וסוברים דדוקא עד זמן איסורו דאזי הוי כארוסתו בבית חמיו ולא קודם לכן… ולכן יש ללצרף את דעתם להתיר במצה העשויה שלא לשם מצה לעשות בה סעודה ב’, רק שיהיה קודם זמן איסור אכילת חמץ, דאז הו”ל ס”ס, שמא הלכה דמצה הנעשית שלא לשם מצה מותר לאכלה בע”פ עד שעה עשירית ואת”ל שאסור ודינה כדין מצה גמורה וכמש”ל, באורך, שמא הלכה כדעת המתירין דאף בשמורה מותר עד זמן איסור חמץ… (י”א) ואף שכתבתי שם להלכה דאין לעשות ס”ס להתיר לכתחילה, ודוקא בדבר שנעשה בדיעבד הוא דמתירין ע”י ס”ס, מ”מ בנד”ז הו”ל כדיעבד ויותר כדי להנצל מספק חמץ. (י”ב) ונ”ל דאף הספרדים שיכולים לאכול מצה עשירה, מ”מ בע”פ שחל בשבת, קשה לעשות סעודה ע”י פת מתוקה ועשירה, דקשה לאוכלה עם תבשילין, והיא נעשית רק רווחא לבסומי אחר האוכל או לשתות עם טי וכיוצא, ולכן גם לדידן הספרדים הוי כדיעבד. (י”ג) קם דינא, דבעלי המלונות ומחנות הצבא וגם בעלי בתים, יכולים לאכול מצה הנעשית שלא לשם מצה, בב’ סעודות של שבת, רק שצריכים לגמור מלאכול המצה עד זמן איסור אכילת חמץ ותו לא… | Shemesh u-Magen 1:29 (1) When the day before Pesach falls on Shabbat, hotels and army bases face great difficulties for the two [Shabbat] meals. This is especially true for the morning meal, when time is short and it is impossible to avoid the prohibition on leaven (chametz) once it begins. Is it permitted to eat matzah on this Shabbat and let it join Pesach in being chametz-free?
(2) I saw the words of my friend and colleague, Rabbi Betzalel Zholty, who suggested that one eat matzah that was made specifically not for the purpose of fulfilling the mitzvah (not lishma) since one does not fulfill their obligation with it that evening. It is like “rich” matzah which is permitted the day before Pesach until the tenth hour, and it resembles the dough of non-Jews that authorities permitted since it too cannot be used to fulfill the mitzvah of matzah.
(3) However, it seems to me that the straightforward meaning of the Shulchan Arukh is that it only permits “rich” matzah and nothing else. And this is clearer in the words of the Tur who wrote, “Therefore there is no bread available to eat except “rich” matzah–that is matzah that was kneaded with fruit juice…” This clearly indicates that anything that is not “rich” matzah, even [normal matzah] that was made not lishma, is included in the prohibition. And even though the Tur concludes by noting that the Talmud Yerushalmi only prohibits matzah that could fulfill our obligation on Seder night, this must mean matzah that fulfills our obligation and anything that resembles it, made in its image and likeness and flavor, only lacking intention. For [eating] this [matzah] is like having relations with one’s fiance in her parent’s house, because there is no difference between the two [types of matzah].
(4) And this is certain in the words of the Rambam who writes that the reason the Sages forbid eating matzah the day before Pesach is that the mitzvah that we eat at night should be distinguishable [as a unique mitzvah]. And there is nothing to distinguish this non-lishma matzah from matzah that is lishma. For the difference in intention is not recognizable in the bread itself. And the flavor is the same as well…
(9) We have concluded that according to the Rambam, the Rosh, the Tur, the Beit Yosef, and the Shulchan Arukh, it is forbidden to eat matzah that was not made lishma for the entire day before Pesach, because this would cause one to lose their appetite for matzah. And even the authorities who my friend, [R’ Zholty]… cites [in his support], may have given their opinions, not for the purpose of deciding the law but only to explain a difficulty in the Talmud. For they say that there is no issue of having relations with one’s fiance in her parent’s house, since one cannot fulfill the mitzvah with this matzah. However, even they would agree that eating it would cause one to lose one’s appetite for matzah and therefore it is forbidden… And this may be the position of all of all the authorities, and there may be nothing to rely on to allow eating matzah on the day before Pesach.
(10) However, considering the seriousness of the matter in such a case of great need, when the day before Pesach is Shabbat, and it is difficult to escape the possibility of chametz [on Pesach], I searched and found a solution at least for the morning meal until chametz is forbidden (around noon). For in this case, we find many authorities who hold the opposite opinion of the Shulchan Arukh and his supporters who forbid eating any matza the day before Pesach. And they argue [that matzah is permitted] specifically until chametz is forbidden, because at that moment it becomes like being with one’s fiance in her parents’ house… And therefore, we can combine this opinion [with the opinion that you can eat non-lishma matzah the day before Pesach] to allow non-lishma matzah for the second meal, until chametz is forbidden. [This is possible because] there is a double doubt (sfek-sfeka): Perhaps the law is that non-lishma matza is permitted to eat before the tenth hour the day before Pesach [as per the authorities cited by Rav Zholty]. And if you say that it is forbidden, and this kind of matzah is just like normal matzah [as per the authorities cited above], perhaps the law is according to those who rule that even normal matzah is permitted until chametz is forbidden…
(11) I’ve written elsewhere that we can’t bring a double doubt to permit something a priori, and we can only use it for something that is post facto. Even so, this case is even more urgent than a post-facto because of the necessity of avoiding the possibility of chametz [on Pesach].
(12) And regarding the Sefaradim, who are permitted to eat “rich” matzah, in any case, when the day before Pesach is Shabbat, it is difficult to make a meal with a sweet, rich bread. For it is difficult to eat it with cooked dishes and it is really only made as a dessert or to have with tea and such. Therefore, even for the Sefaradim, this situation resembles a post facto.
(13) Thus, the law is that hotels and army bases and even individuals are permitted to eat non-lishma matzah for the first two meals of Shabbat. However, they must finish eating matzah before chametz is forbidden and no later…
|
שו”ת
All of the content in The Lindenbaum Center for Halakhic Studies is released with a Creative Commons Attribution 4.0 International license. It is open for reuse with the following attribution: "Authored by [name of author] from The Lindenbaum Center for Halakhic Studies at YCT.
Rabbi Haggai Resnikoff (YCT ’14) is a Rebbe and Director of Community Learning at Yeshivat Chovevei Torah. After spending several years in Israel doing graduate coursework in Hebrew University's Talmud Department and learning in various batei midrash in Jerusalem, he then trained at YCT. Rabbi Haggai graduated from YCT in 2014, and joined the faculty immediately thereafter. Rabbi Resnikoff headed up the Torat Chovevei Community Learning Project for four years and, as an outgrowth of that, has spearheaded YCT's groundbreaking effort to raise the priority level of the climate crisis in the Orthodox and larger Jewish community.
Rabbi Zachary Truboff ('10) is the coordinator of the International Beit Din Institute, which seeks to educate rabbis about halakhic solutions to the agunah problem. His writings on contemporary Jewish thought and Zionism have appeared in the Lehrhaus, Arutz Sheva, Akdamot, and Zerufim. His first book, Torah Goes Forth From Zion: Essays on the Thought of Rav Kook and Rav Shagar, will appear in the coming year. Before making aliyah, he served for nearly a decade as the rabbi of Cedar Sinai Synagogue in Cleveland. Under his leadership the synagogue grew substantially and became known for its inclusive community and innovative programing. In 2015, he was chosen by the Cleveland Jewish News as one of the 18 Difference Makers, a select group honored for their contributions to Jewish communal life in Northeast Ohio. He has taught in a variety of adult education settings such as the Wexner Heritage Program, the Torat Tzion Kollel, and the Hartman Institute. . He received semikha from Rav Zalman Nechemia Goldberg and Yeshivat Chovevei Torah. He and wife, Jen, live in Jerusalem with the four children Nahum, Elihai, Shaiya, and Orya.
3700 Henry Hudson Parkway, 2nd Floor
Riverdale, NY 10463
Phone: (212) 666-0036
Fax: (212) 666-5633
Email: office@yctorah.org
Click here to sign up to receive updates from YCT straight to your inbox.
