Eating Matza on Erev Pesach
The Mishna rules that one may not eat in the late afternoon on Erev Pesach. This is in order to ensure that one will eat the matza at the Seder with a hearty appetite.[1] Nevertheless, there is no requirement to fast during the afternoon of Erev Pesach, either. It is explained that the ban on eating was never intended to be taken literally. Rather, it is merely a restriction on eating certain foods and, perhaps, certain quantities of food. It is unclear, however, exactly which foods are included in the ban.
Of course, one may not eat chametz in the afternoon of Erev Pesach, nor matza for that matter.[2] In fact, eating matza on Erev Pesach is so severe that the Rambam writes that one who does so should be beaten until he either desists or dies.[3] And in the words of the Jerusalem Talmud, “one who eats matza on Erev Pesach is like one who has intimate relations with his betrothed in his future father-in-law's home.”[4] The main reason that it is forbidden to eat matza on Erev Pesach is so that it is be apparent at the Seder that one is eating matza for no other reason than to fulfill a mitzva of the Torah. So too, it is preferable that the taste of matza not be too familiar, thereby allowing the taste to be somewhat "new" when it is eaten at the Seder.
Back to the Erev Pesach menu. So which foods exactly should one avoid eating? It is suggested that the intention of the Mishna is to forbid eating matza ashira, commonly referred to as "egg matza," which is not chametz, nor is it truly considered to be matza, either.[5] Therefore, it is permitted to eat egg matza on Erev Pesach, but only until the tenth hour (“late afternoon”) into the day.[6] One is permitted to eat fruit and meat on Erev Pesach though one should not eat to the point of being stuffed.[7]
There is some discussion whether the prohibition against eating matza on Erev Pesach begins at daybreak or from the night before. Most authorities rule that the prohibition only begins at daybreak. Interestingly, one need look no further for support for this opinion than the “ma nishtana” that is recited at the Seder. Among the questions that are asked in the "ma nishtana" is "…on all other nights we may eat chametz or matza." This clearly seems to imply that one may indeed eat matza the night before Pesach! Indeed, normative halacha is in accordance with this view.[8]
Although the prohibition against eating matza on Erev Pesach only truly begins at daybreak, there is a widespread custom to cease eating matza a month before, so that the taste of matza will be "new" and "fresh" when it is eaten at the seder. Others have the custom not to eat matza from Rosh Chodesh Nissan onward.[9]
The custom of not eating matza a month before Pesach, or from Rosh Chodesh, does not apply to matza that is actually chametz. During this time it is also permitted to eat matza that may not be used at the seder, such as egg matza, flavored matza crackers, matza that has been cooked (“matza balls/kneidelach”), and possibly even matza that was not baked in accordance with all the stringencies needed for matza that is to be used at the Seder. All such matza products may be eaten until the tenth hour on Erev Pesach.[10] It is commendable, however, to refrain from eating any matza-type product at all on Erev Pesach.[11]
Some people have a custom not to eat any chametz on Erev Pesach, even during the morning hours when it is permissible to do so.[12] In contrast, there also exists a custom to specifically eat chametz in the early morning hours of Erev Pesach. This is in order to demonstrate that the only reason one ceases to eat chametz from Erev Pesach until the end of Pesach is due to the Torah's prohibition against doing so, and not for any other dietary considerations.[13]
There is also an Erev Pesach custom to eat a meal complete with bread and meat in order to recall the meal that Avraham served to the angels that came to visit him after his brit mila which is said to have occurred on Erev Pesach.[14] There are also those with the custom to eat a dairy meal on Erev Pesach, which includes bread and butter, for the same reason. Another reason for eating dairy on Erev Pesach is that dairy is said to induce drowsiness. This can help trigger the recommended afternoon nap that one should take on Erev Pesach in order to ensure that one is fully awake for the seder.[15]
Somewhat related to the custom of not eating matza on Erev Pesach is the custom of not eating fruits on Erev Pesach that are used to make charoset. This, too, is in order to ensure that the taste of the charoset will be “new” at the Seder. It also helps ensure that one will eat the charoset in a heartier manner.[16] In fact, there are those who do not eat any food on Erev Pesach that is eaten or used at the Seder. Some even cease eating all such foods from Rosh Chodesh onwards, as well.[17] There are also those who do not drink wine or grape juice on Erev Pesach, or at least from the late afternoon onward.[18] The halacha, however, is not in accordance with any of these views.[19]
[2] Tosfot 99b s.v. "v'lo"; Rambam, Hilchot Chametz U'matza 6:12; OC 443:1.
[3] Rambam, Hilchot Chametz U’matza 6:12.
[4] Pesachim 68b. See also Meiri, Pesachim 13a. There are a number of fascinating interpretations of this passage. The Korban Ha’eida explains that it is intended to highlight a person who is impatient and unable to control his desires. The Maharil, in his Hilchot Hahagada, teaches that the mitzva of matza on the Seder night is like a marriage. Just as seven blessings are recited before a bride becomes permitted to her groom, so too, seven blessings are recited on the Seder night before one is permitted to eat matza. See also Igrot Moshe, OC 1:155.
[5] Tosfot 99b s.v. "v'lo."
[6] OC 471:1, 2; Magen Avraham 471:6.
[8] Mishna Berura 471:12. But see Magen Avraham 471:6 and Igrot Moshe, OC 1:155 (especially from “v’lama” onwards) for the stringent view.
[9] Mishna Berura 471:12, Minhag Yisrael Torah, OC 471:1; Igrot Moshe, OC 1:155; Mishnat Yaakov 6:3:471.
[10] Rema, OC 471:2; Mishna Berura 471:20; Rivevot Ephraim 2:129:38. But see Shaar Hatziun 444:1.
[11] Rambam, Hilchot Chametz Umatza 6:12; Magen Avraham 639:12; Gra, OC 442:1. See also Maharsha, Pesachim 99b, Rivash 402, and Mishne Halachot 6:102.
[12] Minhag Yisrael Torah, OC 471:2.
[13] Minhag Yisrael Torah, OC 471:2.
[14] Minhag Yisrael Torah, OC 471:2.
[15] Minhag Yisrael Torah, OC 471:3.
[17] Minhag Chabad and others.
[18] Piskei Teshuvot 471:1.
[19] Rivevot Ephraim 3:303.