Passover 5

The Torah has two mitzvot relating to matzah. One is that the Passover sacrifice must be eaten together with matzah and maror. There is, however, a second command to eat matzah "in the evening" (of the first night of Passover), aside from that eaten with the sacrifice. Therefore, the eating of matzah, as opposed to maror, is a Biblical requirement, even when no sacrifice is possible. We are required to eat a K'zayit (an olive's bulk) of matzah at the seder. (In fact, we do that several times, but only the first is Biblically required). In the Diaspora, this must also be done also on the second night by rabbinic law. (How big is a k'zayit is a hotly debated topic, with estimates varying by twenty fold. That will be a separate post). The definition of matzah is taking flour from one of the "five grains" (only of two of which is the identification certain), mixing it with water, and baking it before it has a chance to ferment. (Special water is used for all matzot, that has been allowed to sit in a container overnight at room temperature). But how long does the beginning of fermentation take place? At one time, people would break the dough open to look for signs of fermentation. Later, it became assumed that dough that had stood for a period of time without being kneaded, would ferment. According to the Jerusalem Talmud, that time is seventy two minutes. According to the Babylonian Talmud, that time is eighteen minutes. The latter became the universally accepted standard. (One online rabbi does go by the seventy two minute standard). Technically, if the dough is kneaded all day, it never will ferment, and matzah can be made from it. One turn of the seventeenth-century rabbi questioned if we are sufficiently proficient in this, and insisted that from the adding of water to the flour, until the baking, less than eighteen minutes can go by. This is widely accepted by devout Ashkenazim, and. of late, many Sepharadim make an effort to follow this as well. (I do not). The simple, inexpensive machine made matzot the are given away for free at many supermarkets rely on the lenient view. In my opinion, it is kosher, but not ideal. I see no problem with it for non-seder use, other than political considerations. There is no requirement to eat matzah for the rest of Passover. Some authorities do, however, consider it a non-obligatory mitzvah. The Torah states "you shall guard the matzot".(Exodus 12:17). This is understood to mean guarding the flour from becoming hametz by coming into contact with water prematurely. There are three interpretations of when this obligation starts. Opinion number 1 has it that the grain must be harvested before fully ripe, as fully ripe grain can become hametz even while still on the stalk. From the point that the grain is cut, until the final baking, it must be guarded either by watchmen, or be stored in sealed containers between stages of production. (There are several months between the harvesting and the baking!) This is commonly called Shmurah (guarded) Matzah. Throughout our history, only the strictest of the strict used Shmurah Matzah, as it was expensive and difficult to come by. In the last century, it has become the standard for most Orthodox Jews, either for the entire holiday, or at least for the Seder. Certain groups consider anything less to be invalid. Opinion number 2, which is the accepted halachah, and is what was done by our ancestors, allows wheat kernels to be purchased from anyone. From the time it is milled into flour, it must be guarded that it not become wet. Since today, virtually all commercially sold wheat is washed, we would need to be certain that this was not the case for the particular kernels we plan to use for matzah. This level is known as "ordinary matzah", although it is, according to the vast majority of authorities, also considered "shmurah". This type of matzah costs a fraction of those made in accordance with opinion 1. Opinion number 3 says that flour may be purchased from anyone. The guarding required by the Torah is only from when the water is added in order to make it into dough. Most Ashkenazi authorities do not accept this view at all. Most Sepharadi authorities do accept it if nothing else is available. The fact that, as I said, commercial wheat is washed, thereby possibly becoming hametz,  means that even most Sepharadim would not accept this today. There are, however, some who disagree and allow it. My own practice is to obtain matzot made in accordance with opinion 1 for the seders (more properly: sedarim), while I use those made in accordance with opinion 2 for the rest of the holiday. How these morphed into all the sundry varieties I mentioned in my last post, will be explained next time.