Question: I am anxious to fulfill the requirements of the Seder to the best of my ability. Notwithstanding that desire, I would like to know the minimal requirements of consumption and any possible leniencies or compensation for one who finds it difficult to eat matzah. Additionally, how absolute is the requirement not to eat anything after the afikoman?
Menachem
Via email
Answer: As regards the commandment to eat matzah on Pesach, Rambam (Hilchot Chametz U’Matzah 6:1) rules that it is a positive Biblical commandment – namely, a mitzvat aseh from the Torah to eat matzah on the evening of the 15th of Nissan, for it is written (Exodus 12:18), “Ba’erev tochlu matzot” – In the first month, on the fourteenth day of the month, in the evening shall you eat matzot. He bases this ruling on Rava’s statement (Pesachim 120a) that eating matzah is a Biblical requirement. Rambam adds that the performance of this precept is a requirement applying everywhere, even outside of the Land of Israel, and at any time, even when we are bereft of the Temple.
It is therefore with great trepidation that one would consider leniency in this matter, assuming that leniency could dispense with the mitzvah altogether. Yet we might deduce that there is a possibility of a lenient attitude in this regard from Rambam’s wording in that same chapter (6:3), where he notes the case of one who ate matzah unintentionally (i.e., without the intention to perform the mitzvah) as well as the case of one who is a shoteh (idiot). (Note: the Rabbis defined several levels of imbecility or madness and the ensuing legal implications regarding the obligations and responsibilities of such an individual. The reference here, based on Tractate Rosh Hashanah (28a), is to a person who is sometimes in his sound mind and sometimes crazy.)
If a shoteh ate the appropriate required quantity of matzah (a kezayit) while not in his right mind and then subsequently recovered – obviously referring to a case where the healing occurs on that same day, the 15th of Nissan – Ramam says that he is obligated to eat matzah again, in a state of awareness. Rambam concludes that rule with the phrase, “For that consumption [of matzah] occurred at a time when he was exempt from fulfilling any mitzvah.” (See the Mechaber, Orach Chayyim 475:5, Hilchot Pesach, who issues the same statement.)
Why did Rambam find it necessary to add that phrase? It is obvious that he is referring to Rava’s statement (Rosh Hashanah ad loc.) that one must be cognizant when listening to the blowing of the shofar because of the Biblical command of “zichron teruah.” The sounding of the shofar must be for the sake of blowing, not for a melodious production of sounds. We might therefore think that on Pesach, since the person has in fact eaten the matzah, he has fulfilled his obligation. Therefore, Rambam explains that as long as the person has not recovered mentally, he had no obligation whatsoever (and therefore could not fulfill any obligation either).
We see that we are very strict regarding the consumption of matzah on the 15th of Nissan (the night of the Seder; and the first two nights in the Diaspora). Rambam states, quoting the Gemara (Pesachim 120a), that the obligation of eating matzah applies to the Seder only, and is optional during the remainder of the festival.
At the Seder, we are also very strict regarding the quantity of matzah that is to be consumed, which is defined as a kezayit, the “size of an olive.” What is this measure?
Continuing the legacy of their father, Rabbi Avraham Blumenkrantz, zt”l, late rav of Bais Medrash Ateres Yisroel in Far Rockaway, NY, his sons have published his very fine and useful work, which is updated every year, Kovetz Hilchos Pesach (available in most Judaica stores as well as many kosher supermarkets). It includes a compendium of laws relevant to the holiday as well as a yearly updated list of products that may be used on Passover. The section dealing with the Seder includes a discussion of the interconnected measures – kezayit for solids and revi’it for liquids – providing a concise guide for the required quantities of wine, matzah and maror we are to consume at the Seder. We shall now quote from that section, with minor adaptation:
Do It Right on Pesach Night: Shiurim – Measurements
What? When? How Much?
Required quantities of ritual foods and beverages for the Pesach Seder were compiled by Kollel Beth Medrash L’Torah VHoroah, founded by HaGaon HaRav Moshe Feinstein, zt”l, and presently under the leadership and guidance of his son, HaGaon HaRav Dovid Feinstein, shlita. NOTE: These minimum requirements must be adhered to by women as well as men.
- Four Cups of Wine
For Kiddush on both nights (both weeknights this year), the cup should hold at least 2.9 fluid ounces.
After Ga’al Yisrael – the cup should hold 2.9 fl. oz.
After Birkat HaMazon – the cup should hold 2.9 fl. oz.
After Hallel – the cup should hold 2.9 fl. oz.
It is suggested that the cup be able to hold more than the 2.9 fl. oz. required, to compensate for some spillage.
The wine should be consumed preferably in two swallows. There are some authorities who hold that the wine can be drunk in a span of two minutes, while other authorities allow up to nine minutes.
- Matzah
For HaMotzi and for the Afikoman, a piece measuring 7 x 6.5 inches is required.
For Korech, a piece measuring at least 7 x 4 inches is required.
Why Three Matzot?
The men of Kairouan asked Rav Sherira Gaon, “Why do we take three matzot on the night of Pesach – no more and no less?” He answered: “There is an allusion to this number in the Torah, namely, the three se’ah measures of fine flour that Avraham told Sarah to knead to prepare ‘round cakes’ for his guests (the angels who were visiting him), an incident that took place on Pesach. Others say that the number commemorates the “three mountains of the world,” Avraham, Yitzchak, and Yaakov.
If, for health reasons, one cannot eat matzah, then shemura matzah meal (upon which HaMotzi will be recited) may be substituted as follows:
- For HaMotzi and Afikoman – a quantity of meal that can be compacted into a 1.5. fl. oz. vessel.
- For Korech – a quantity of meal that can be compacted into a 1.1 fl. oz. vessel.
- Maror
- If you use pure grated horseradish:
- For Maror – 1.1 fl. oz.
- For Korech – .7 fl. oz.
- If you use Romaine lettuce leaves:
- For Maror – enough leaves to cover an area of 8 x 10 inches.
- For Korech – the same.
- If you use Romaine lettuce stalks:
- For Maror – enough to cover an area of 3 x 5 inches.
- For Korech – the same.
The required quantity of matzah and maror should, in each case, be eaten in a span of two minutes according to some, or up to nine minutes according to others.
Before the beginning of the holiday, it is advisable to measure a jigger to find out its fluid ounces content. Then, at the Seder, one can pack the jigger with enough of the matzah meal and grated horseradish needed to meet the required quantities.
Below, you will find the explanation for how the above measurements were derived. Before we begin the computations, we will quote four laws cited in the Shulchan Aruch:
- The size of a “cup” for the four cups of wine at the Seder is a revi’it.
- A revi’it is the quantity of water displaced by a middle or average sized egg and a half (1½ eggs).
- The quantity of matzah and maror needed to perform the mitzvot of matzah and maror is a kezayit.
Note (we translate the original Hebrew text): According to the method of the Chazon Ish, zt”l, a kezayit is 1.2 fl. oz. based on the calculation that a kezayit is equivalent to 1/3 of an egg – and 1.6-1.8 fl. oz. based on the calculation that a kezayit is equivalent to ½ an egg. According to the method of Rav Chayyim Na’eh, zt”l, it varies from 1.1 fl. oz. (the stringent opinion) to .6 fl. oz. (the lenient opinion). At the outset (lechat’chila), the kezayit quantity of matzah should be eaten all at once, without interruption. After the event (bedi’avad), if eating the matzah did not last beyond the time required to consume half a loaf (kedei achilat peras), he has fulfilled his obligation. What is considered kedei achilat peras? At the outset, not more than two minutes, but definitely not longer than nine minutes. See Responsa Chatam Sofer chelek 6, siman 16, as well as a number of other Responsa.)
Now let us do the computations. We have three different methods of measuring a revi’it:
- through the water displacement of eggs (by experimentation) ;
- through thumbs;
- through “stricter” thumbs.
First, through water displacement of eggs:
The water displacement experiment was done with what is commercially known as a “large” egg. This egg was assumed to be the “average” egg referred to by our Sages for two reasons:
- a) The “large” egg is the middle-sized egg in the five sizes of eggs commercially sold today (small, medium, large, extra-large, jumbo).
- b) The large egg is the average egg consumed in the world. After this decision was made, we realized that “large” eggs are not all the same; there is a minimum weight and maximum weight requirement that eggs must satisfy to be categorized as “large.”
The volume of an average “large” egg displaces 1.93 fl. oz. of water, while the maximum weight “large” egg displaces 2.2 fl. oz. Therefore, an egg and a half (which is a revi’it) is equal to from 2.9 fl. oz. to 3.3 fl. oz., respectively.
Second, through thumbs:
In Pesachim 109, the Sages teach us that a revi’it fills up a cup of two thumbs by two thumbs by 2.7 thumbs (2 x 2 x 2.7 thumbs).
1 thumb = 1/24 of an amah.
1 amah = 21.25 inches (according to Igrot Moshe 136).
In order to be “sure,” we must add half a thumb to the amah, which is equal to .4427 inches.
Therefore:
A “sure” amah = 21.6927 inches.
Accordingly,
1 “sure” thumb = .90386 inches
2 “sure” thumbs = 1.80772 inches
2.7 “sure” thumbs = 2.44042 inches.
Therefore, the volume of 2 x 2 x 2.7 thumbs = 7.97484 cubic inches = revi’it.
Now, to find how many fluid ounces we get in a cup of 7.97484 cubic inches, we must work with gallons. We know that 1 gallon equals 231 cubic inches and holds 128 fluid ounces. Dividing 231 by 128, we find that: 1 fl. oz. = 1.804 cu. in. Therefore, dividing 7.97484 by 1.804, we find that 7.97484 cu. in. hold 4.42 fl. oz.
Finally, through “stricter” thumbs:
A “strict” amah = 23 inches (Igrot Moshe 136). (To this amah we do not have to add half a thumb as we did before because this measure by itself is a strict measurement.)
1 thumb = 1/24 amah = 1/24th of 23 in. = .95834 inches.
2 thumbs = 1.91668 inches.
2.7 thumbs = 2.56752 inches. Therefore, a cup measuring 2 x 2 x 2.7 thumbs is equal to 9.50569 cubic inches.
Going through the same calculations as in (1) above, we find that 9.50569 cu. in. hold 5.27 fl. oz.
We conclude that a revi’it = 5.27 fluid ounces.
Based upon the above information, we can now calculate the measure of a kezayit. Remember, the Sages disagree concerning the definition of a kezayit. Some say it is equal to ½ an average egg, and others say it is equal to 1/3 of an average egg.
Revi’it = (a) 2.9 fl. oz., (b) 3.3 fl. oz., (c) 4.42 fl. oz., (d) 5.27 fl. oz.
Revi’it = 1½ eggs.
Thus, if a kezayit is equivalent to ½ n egg, then it is:
(a) .97 fl. oz., (b) 1.1. fl. oz., (c) 1.47 fl. oz., (d) 1.75 fl. oz.
If a kezayit is equivalent to 1/3 of an egg, then it is:
(a) .65 fl. oz., (b) .7 fl. oz., (c) .98 fl. oz., (d) 1.16 fl. oz.
Now that we have shown the computations, let us show how to apply them.
(a) Since Kiddush on Friday night is D’Oraita, we would use (only then) the middle revi’it (4.42 fl. oz.). Since the other Kiddushim and the Four Cups on Pesach are D’Rabbanan, it is enough to use the revi’it of 2.9 fl. oz.
(b) Since the kezayit of matzah is D’Oraita, we should use the kezayit of 1.47 fl. oz. The chumra of two zeitim of matzah mentioned in Orach Chayyim (ch. 475) can be fulfilled by eating the 1.47 fl. oz. because this quantity is equal to two zeitim of .7 fl. oz. each, or 1.4 fl. oz.
Let us explain how to find how many fluid ounces are contained in each matzah. A pound (1 lb.) of matzah meal will fill a vessel which holds approximately 31 fluid ounces. Therefore, we determine the number of matzot per pound and divide 31 fluid ounces by that number. This will indicate how many fluid ounces are contained in one matzah. We will then know how much of a matzah must be eaten for a kezayit.
(c) For the matzah of Korech, which is D’Rabbanan, a kezayit of 1.1 fl. oz. is permissible or, when necessary, even one equaling .7 fl. oz. is permitted.
(d) Matzah for the Afikoman requires the same amount as for the mitzvah of “matzah” – see (b) above.
(e) For maror, a kezayit equal to 1.1 fl. oz. is used.
(f) For maror for Korech, a kezayit equal to .7 fl. oz. is used.
The above computations will provide you with a clearer understanding of the halachic discussion regarding whether our eggs have become smaller, or our thumbs larger than the average egg and thumb in the days of our Sages.
Interesting to note:
- The cup of the Chofetz Chaim held 5 fluid ounces, while the cup of R. Yisrael Salanter held 4.1 fluid ounces. The Chazon Ish opined that a cup should not hold less than 5.07 fl. oz., while the Chofetz Chaim held that the cup should not hold less than 4 fluid ounces.
The cup that the Satmar Rebbe (Rabbi Yoel Teitelbaum, zt”l) used for Kiddush was 4.75 fl. oz., while for Havdalah he used a cup of 2.5 fl. oz.
- We mentioned above that the Talmud teaches us that 1 kezayit = ½ a betzah, and revi’it = 1 ½ betzah. Rambam reckons this Talmudic betzah as the volume of 18 “drams” of water, the dram being a standard measure in his time; this value is quoted and used in practice by the Shulchan Aruch and later authorities, down to the present day, including the Ben Ish Chai. The dram referred to is equivalent to slightly more than three metric grams. Hence, since the volume of a gram of water is exactly one cubic centimeter, it follows that:
1 kezayit = 28 cc (.9 fl. oz.)
1 betzah = 57 cc (1.9 fl. oz.)
1 revi’it = 86cc (2.9 fl. oz.)
And these are the traditional measurements.
However, some of the later authorities (e.g., Noda biYehuda 408:1) performed their own experiments using the original Talmudic guidelines, and felt forced to conclude that the betzah referred to must have been double the size of an average egg in their days. The implication of their results is that during the 800-odd years since Rambam’s time, the “dram” did not remain a standard measure but became smaller; hence the apparent discrepancy between his measures and those of the Talmud. According to this theory:
1 kezayit = 48 cc (1 ½ fl. oz.)
1 betzah = 96 cc (3 fl. oz.)
1 revi’it = 145 cc (4 ½ fl. oz.).
These are known colloquially as “the Chazon Ish measurements,” after the great Torah giant of the first half of this century who was a leading exponent of this theory.
Although these new measurements are not the generally accepted custom and, indeed, there are authorities who challenge the validity of the proof altogether (the Chatam Sofer, R. Chayyim Na’eh), the great R. Yisrael Meir HaCohen, author of the Mishnah Berurah, has suggested that where there is a question of fulfilling or not fulfilling an original Torah command (as opposed to a Rabbinical one) – in an absolute sense – it is worthwhile to take account of these alternative measurements, if possible.
* * * * *
Now, let us turn to your question regarding not eating after one has partaken of the Afikomen. At the Passover meal of old, when the Korban Pesach offering was brought to the Temple, no food was eaten after the meal so that the taste of the Paschal sacrifice would linger. Therefore, they would not follow the meal with post-prandial sweets (or entertainment). Now that we do not have the opportunity to offer the Paschal sacrifice, the “Afikoman matzah” is the symbolic reminder of that custom, and it indicates the formal closure of the Seder meal.
As such, it is not the dessert itself that is not permitted, but rather any additional courses that are clearly beyond the parameters of the meal itself and that are served after the conclusion of the meal, namely, after partaking of the half of the middle matzah that was set aside for the Afikoman, which is part of the “matzot chova” of the Seder (see Rashi and Rashbam, Pesachim 119b-120a, s.v. Barishona lo). The Gemara explains that it is clearly not permitted to eat anything after the last obligatory portion of matzah (i.e., the Afikoman) since its taste is not strong enough to linger (de’la nafeish ta’ameih).
Rashi and Rashbam (s.v. Ein maftirin) rule that it is precisely the matzah of Afikoman that is considered the obligatory matzah on Pesach, and therefore we should have been required to postpone the blessing of “Al achilat matzah” until the end of the meal. But we cannot do so, in line with R. Hisda’s ruling in regard to maror (ibid. 115a) since we are already sated with the matzah in the course of the meal.
The Mordechai (ibid. 119b) offers an explanation of the word Afikoman, suggesting a composite of two Aramaic words, “afiku” (bring forth) and “mini,” an assortment [of sweets]. He also questions why we do not wait with the blessing of “Al achilat matzah” until we eat the Afikoman, inferring that this is how it was done in earlier times. He posits that in earlier days, they ate matzah ashira, a lighter, fruit-based matzah, during the course of the meal, and that matzah was not as satiating as the regular matzah. Thus, they were able to postpone the blessing of “Al achilat matzah” until the Afikoman.
The Mordechai then asks the obvious question: Why don’t we do the same? He answers that we are not as careful as our ancestors, and we might attain a full degree of satiation even with this lighter product.
The Chayyei Adam (126:7, Hilchot Pesach), quoting the Rema, (Orach Chayyim 462), cautions that in “our lands,” we do not use this type of fruit-based matzah (which includes our egg matzah) except in the case of an ailing person (who, following medical and halachic advice, must eat only this kind of matzah).
Nevertheless, it seems clear that the matzah referred to as matzah ashira, lit. “rich matzah,” is not in the spirit of the requirement to eat lechem oni, the bread of affliction, on Pesach. Its permissibility in cases of need does not allow us to meet the requirement of eating the measure of two kezayit of matzah that is incumbent upon us. We also quoted Rabbi Blumenkrantz’s suggestion to grind matzah for those who are unable to eat it in its original form.
However, when there is true medically ordered need, one is to follow medical advice, and if it is determined that he is unable to satisfy these requirements, he should not feel guilty about not meeting any of the above shiurim (measurements). Rather, heed the medical advice, as the Torah in Parashat Va’etchanan (Deuteronomy 4:15) warns us, “V’nishmartem me’od l’nafshoteichem…” – You shall greatly guard your souls.
Obviously with the exception of one who is ill or proscribed for some medical reason from discharging his requirement with matzah and thus finds that he must use matzah ashira, we find that the Aruch HaShulchan (Orach Chayyim 462:sk5) is very strict in regard to the eating of matzah ashira, which he only permits for someone who is ill. He decries what he saw in his time as becoming a pervasive custom of breaking an age-old minhag Yisrael and urges us not to do so.
He concludes with a blessing: that those who are careful about this matter [eating matzah shmurah] will merit all the good that is hidden for the righteous in Gan Eden.